April-May 1965

Our Search for Something We Can Believe

 

OF VITAL IMPORTANCE TO OUR ONGOING STUDY OF HUNA is the question of whether or not the beliefs of the kahunas (as we think we now know them) were or were not CORRECT. I am inclined to believe that they were. The three selves, three aka bodies and three kinds of mana seem to answer well the questions raised by our scant knowledge of modern Psychology and Psychic Science. Here we have things which are more or less down to earth and subject to study when we try to understand why we have obsession, or “materialization”, for instance. BEYOND THAT we come to the speculative items which we may say are far above the earthy level and quite beyond our ability to look into at first hand. We have to admit that when it comes to the God and Universe and Time-Space-Creation-Evolution aspects of the general problem of validity in beliefs, we have little or no way of making an examination of the material elements.

THE KAHUNAS have left us no words in their language code to tell us just what they believed about Ultimate God and about the possible levels or descending layers of intelligences and forces which end in man. They LEFT THAT TO LEGENDS. In the legends and folklore of the Polynesians, as in those of India and Egypt, we see two things: (1) The personalization of intelligences supposed to preside over the forces in Nature, and (2) the Totemistic side of all sympathetic magic. For instance, we have the personification of the Sun as the god RA in Egypt. Its totem is the hawk, and its personification is the hawk headed man of the Book of the Dead. Out of this mixture of primitive ideas grew the more abstract concepts, such as the speculative beliefs in gods ranging in ever higher levels until Ultimate God is reached. The Ultimate may then be set off, as in India, as a Something which creates the whole universe, but remains apart from it, simply watching what has been created. Or, as modern Science tends to view the matter, the Universal enters into every part of the created universe, giving each tiniest unit the element of intelligence and life or force. Either view is of little more than speculative use to us when we settle down to try to decide whether one belief or another is sufficiently reasonable to allow us to put upon it the stamp of validity and so adopt it for our personal BELIEF. In my case, I like to divide the problem into two parts. I have made the tentative decision that the kahunas were the nearest right of any in their beliefs concerning the ten elements which make up a living man. As to the second part, which deals with the intelligences and forces far above man, I prefer to decide on no particular angles of belief – simply contenting myself by looking with joy and awe and vast admiration into the heavens and trying to see in Nature and the Stars the evidence of the Ultimate which my human mind cannot understand but which I am quite certain must be there, and everywhere.

THE HUNA CODE IN THE GOSPELS reveals the “final salvation” in which one is able to “graduate” and become an Aumakua, this involving the permanent union (or reunion) with the original mate of the opposite sex who was symbolically separated in the Adam and Eve creation legend. This very important angle was not found in the study of the Polynesian kahunas, although, when one is enabled to see the hidden truth in a code study of the Gospels, the code words are at once available in the language of the kahunas of the Pacific.

REINCARNATION is poorly presented in Polynesian Huna remains, but in the Gospels one at once meets the code words for “to live again” or “to have a NEW life”. On the other hand, the fact that there are two “souls”, the Aunihipili and Auhane, while very evident in Polynesian Huna, is almost entirely missing in the coded parts of the Bible.

THE GNOSTIC LITERATURE, however, which is contemporary with the Gospels or perhaps a bit earlier, repeats much of the Gospel story and hidden “mystery” teachings, giving, in addition, definite evidence of the inclusion of the knowledge that man has an Aunihipili and Auhane as well as an Aumakua. This is best seen in the Pistis Sophia, a mystery play form of account which Gerald Massey thought was the original from which the Gospel versions of the story were drawn. This account, opening like a play, gives us the stage setting of “The mount of the Olive Tree”, and this is found all through the Hermetic works which also stem from the period and perhaps from the hands of initiate nkahunas at Alexandria in Egypt. In the Third Book of Pistis Sophia, from pages 236 onward, we find Jesus, who has been resurrected and who has finished his “graduation” in the Great Transfiguration of Light talking with Mary Magdalene and the Disciples, answering their questions and giving them a series of “discourses”.

On page 238 of P.S., after considerable discussion of what, in Huna, we call the Aunihipili and Auhane (the low being called the “counterfeit spirit” and the term “soul” being applied usually to the Auhane), Jesus is found saying:

“If on the contrary it is a soul which hath not harkened unto the counterfeiting spirit in all its (material and evil) works, but hath become good and hath received the mysteries of the Light (knowledge of the Aumakua) which are in the second space or even the third space which is within (in the Gospels Jesus said that the Kingdom of Heaven or Light was within), when the time of the coming forth (check the idea in the much older Book of the Dead, or The Coming Forth By Day) of that soul out of the body is completed, (at death after a dozen or so incarnations when the Auhane is ready to “graduate”) then the counterfeiting spirit followeth that soul, it and the destiny (here destiny is like karma – the things it has done and learned and can remember as lessons learned); and it followeth it (the Auhane soul) on the way on which it will go above. (The Aunihipili is with the Auhane before the “graduation” begins, and must be taken in hand by the Aumakua, termed the “ruler” or “rulers” in the male-female aspect, to have its connection with the Auhane broken as “seals”).

“And before it removeth itself (goes) above, it uttereth the mystery of the undoing of the seals and all the bonds of the counterfeiting spirit with which the rulers have bound it to the soul; and when it is uttered, the bonds of the counterfeiting spirit undo themselves, and it ceases to come into that soul and releases the soul according to the commandments which the rulers of the great Fate have commanded it, saying: ‘Release not this soul until it tell thee the mystery of the undoing of all the seals with which we have bound thee to the soul. (This is a little confusing, but we must remember that a “mystery” was being hidden here by the writers, and that the original writing had been done in Greek, then translated into Coptic with a very slight bit of attention to tense and gender, and, when the Coptic versions were found in modern times and once more translated, this time into English, the first version may well have suffered much change.)

“If then the soul shall have uttered the mystery of the undoing of the seals and of all the bonds of the counterfeiting (this might be called “the imitating” spirit as well because it learns from the Auhane how to play a human role) spirit, and if it ceaseth to come into the soul and ceaseth to be bound to it, then it uttereth in that moment a mystery and releaseth the destiny to its region to the rulers who are on the way (path?) of the midst. And it uttereth the mystery and releaseth the counterfeiting spirit to the rulers of the Fate to the region in which it was bound to it. (This appears to have something to do with the cleansing through “Grace” to “make perfect”, as in the Gospels where the “graduation” of the Auhane is about to take place and at the same time the Aunihipili is to be elevated to the state of being an Auhane.)

“And in that moment it (the soul or Auhane, which has been cleared of the Aunihipili, and, presumably, united with its mate) becometh a great light stream, shining exceedingly. And in that moment that the soul becometh a great light stream, it becometh entirely wings of light, and penetrateth all the regions of the rulers and all the orders of the Light, until it reacheth the region of the kingdom up to which it hath received mysteries.” The mention of “wing” gives us the symbol of “a spirit” or its symbol, “bird”, and in Light, we have the Aumakua. The “graduation” is finished and the Auhane has become one with the other Aumakuas and shares their realm, of which the symbol is “LIGHT”.

On page 272 the information is repeated and we read, “The Savior answered and said unto Mary, ‘If they (the souls) receive the mystery when still in life, and if they come out of the body, they become light beams and light streams and penetrate all the regions until they reach the region of their inheritance.”‘

REINCARNATION, in this same P.S., page 238 (Mead’s translation), is the lot of those who have not yet learned the lessons of life and who have not become “good”, even if they have come to know that they have an Aumakua. Here we read: ………. Of all these then will I tell you their type and the bodies into which it will be cast according to the sins of each soul …….

Mention is made of twelve dungeons. in the darkness of the “Dragon”, and it is said that the soul and its counterfeit spirit must pass through all twelve before getting ready to finish reincarnation as a pair and before the “graduation”. In early Egypt, where the beliefs found in the Pistis Sophia were developed much earlier, the place of Light was the Amenta into which the soul passed in its “Coming forth by day”. (Day is la in the code and also means “light”). Life through several incarnations in the flesh was symbolized as time spent in “darkness”.

IN OUR SEARCH FOR SOMETHING WE CAN BELIEVE, reincarnation is one of the most simple units. It has the advantage of being reasonable. It fits well into the general picture of life and evolution as presented by Huna. It is far more in keeping with the idea of divine justice than the Gospel (outward version teachings) idea that one has but one life to live and that it is hell or heaven after a single try, no matter how intelligent or dim witted the individual may be. On the other hand, the standard idea of reincarnation as held in India and in Western Theosophy, forces upon one far too much time and too many incarnations. I can believe in a dozen incarnations, but must reject the prospect of hundreds or even thousands of returns. The belief borrowed from India that we must continue incarnating until we, as a single EGO, have assimilated all lessons of the physical world, and are free from the various desires related thereto, seems to me a stretched and badly distorted version of what may have been the original Huna. In Huna we have two egos, the Aunihipili and Auhane, overlooked by the Aumakua. It is the Auhane that must give up its desire for the things of the physical life so that it can “graduate” and exchange the things of the physical and mental world it has known for those of the “Light” level. The Aunihipili is not supposed, at the time of “graduation” to desire more than to step upward into the shoes and mental abilities of the Auhane life grade. The new Aunihipili which will come  up to form a new “trinity”, will in no way sin in its enjoyment of all the attractive things of the physical world, even if it may often have to endure the bad with the good in its surroundings. (As to the Theosophical speculations concerning the possible incarnations on various planets while passing from one “round” to the next, I have little to say. My tentative scheme of belief has now no place for metempsychosis or transmigration, whether presented as a punishment for evil or for dullness of understanding in learning the lessons of the lives.)

A BOOK REVIEW

THE ART AND MEANING OF MAGIC by Israel Regardie, $1.75 from Helios Book Service, 8, The Square, Toddington, Nr. Cheltenham, Gloucestershire, England, 46 pages, hard cover. It is always a pleasure to find a new book by this author who gave us such fine insight into the “Golden Dawn” material some time ago. This little book falls right in with the things which we have just been considering, the question of WHAT MAY WE SAFELY BELIEVE? Here we have the standard “occult” approach of our time in which the Qabalah is suggested as something approaching the true picture of what is veritable. Like all writings which urge a belief in a certain system of thought, this book begins with a postulation which, if one is willing to accept it, can then be used as a point of departure from which to develop methods for putting the beliefs to practical use. (An example of the use of a primary postulation is to be found in certain modern schools of religious thought which say,”Only God is REAL, therefore all else, including you and your surroundings and hopes and fears are unreal – and if something bothers you, just realize-affirm its unreality, and it will go away.”)

But Mr. Regardie does not stop with any one postulate or system in this book. He compares and mixes for use everything from the Tarot to modern Psychology as outlined by Dr. C.G.Jung. He sees MAGIC as a system in which one evokes with ceremonials and visualizations, chants, symbols and whatever fits the need, the various levels of conscious beings which may be said to preside over the five elements, Earth, Air, Water, Fire and Ether – or over the things for which the five elements roughly stand in relation to human life. Let me quote from page 39.

“…….. What is important is that at this stage (of invocational efforts) he must vibrate certain divine and archangelic names which tradition ascribes to that particular symbol. These names may be found in the first volume of my work, The Golden Dawn.”

In this way, he enters imaginatively or clairvoyantly by means of a vision, into the elemental realm corresponding to the nature of the symbol he has chosen. By employing element after element, he acquires a sympathetic contact with and understanding of the several hierarchical planes existing within Nature, and thus widens tremendously the sphere of his consciousness.

“From the psychological point of view, we might understand the magical theory to imply that the Unconscious may be classified into five principal layers or subdivisions. These five levels correspond to the five elements, the most superficial being Earth, and the deepest being Ether or Spirit. By following such a vision or fantasy technique the candidate’s ordinary consciousness is enabled to cross the otherwise impenetrable barrier subsisting between it and the unconscious. A link is formed between the two aspects of mind, a bridge is constructed, across which the psyche may pass at any moment. Entering these various psychic levels by way of an imaginative projection is analogous to forming an association track by means of which idea, inspiration, and vitality are made available to consciousness.”

While this is certainly NOT Huna, it is legitimate “Occultism”, and furnishes us with another of the many examples which one must consider in trying to settle on a single system of belief. Of course, if one does the usual thing, one will take a little here and a little there and manufacture one’s own system. The main thing, I am inclined to think, is to settle on something that satisfies, and then make the most of it. And, by the way, if any of you have tried the invocational methods which Dr. Regardie discusses, and have obtained results, would you please tell me of your experiences? I confess that I have hardly scratched the surface of this field, and that in that brief scratching, got no farther than a sudden threat of obsession which was so frightening that I dropped the venture like a hot potato. (In my opinion the only entity which is safe to invoke is one’s own Aumakua. The aiming of a call with the added power of will and desire may all too often attract a spirit who welcomes the chance to come through the door which has been opened.)

OUR RELIGION IS USUALLY A BORROWED ONE. Almost no one sets out to make for himself a religion from whole cloth. Rather, when we come to a thinking age, we begin to cut and patch the religion to which we happened to be born. Like the whole of our culture, we find the inherited religion made up of bits and pieces which have been collected by our forebears. These are, in religion, all too often things we believe because others have believed them who have counted them “revelations”. We accept them on FAITH with very little application of reason. All too often the things we agree to believe are based on Holy Writ, but we fail to pause to question the credibility of the original writings or the truthfulness of the writers, whether they be Christian, Buddhist or Yogin. All too often the original writer of a book upon which beliefs become based, has done no more than add a new angle to some older set of beliefs, and if the readers have already accepted the older beliefs, they may more easily be converted to the new version. But once a person accepts the offered belief, the tendency is to stick with it, fight for it, and become blindly illogical where it is concerned. William James wrote of the boy who was asked to define “faith”, and who responded, “Faith is believing something you know ain’t true.”

In my own case, I can sort out the parts and pieces of what I consider at this moment my religion, and can usually identify the “BOOK” from which I borrowed each. It is not so easy to recall just how I rationalized the mixture I made of the pieces, and often they seem to have fitted together as of themselves, or to be the best things available to fill a gapping and even damning hole in the patchwork which was in the making. At one side I have accumulated a kitchen midden of discarded shards – of pieces which have belonged to old pots which I smashed at once upon deciding that they were not capable of holding a modicum of water.

GERALD MASSEY

AS MOST OF THE HRAs ARE HUNA HYPHENATES, such as Huna-Christian, Huna–Theosophist or Huna-Science of ………, it may be profitable to have a close look at the parts and pieces from which our particular belief (aside from its Huna ingredients) may have been assembled. As the origins of Christian beliefs are most easily discovered, allow me to pass on to you parts taken from a lecture given years ago by Gerald Massey, titled “Christian Origins:  the Historical Jesus and the Mythical Christ”. (From a booklet which came at one time from Friendship Liberal League, Inc., 5233 N. 5th St., Philadelphia 20, Pa. Possible price under a dollar.) (More on each itern discussed may be found in Massey’s six big volumes, containing over 4,000 large quarto pages. and with titles: The Natural Genesis, Book of the Beginnings, Ancient Egypt, The Light of the World“, some in two volumes.) I will quote at random from the printed lecture as embodied in the booklet.

MASSEY: “IN PRESENTING MY READERS with some of the data which show that much of the Christian History was pre-existent as Egyptian Mythology, I have to ask you to bear in mind that the facts, like other foundations, have been buried out of sight for thousands of years in a hieroglyphical language that was never really read by Greek or Roman, and could not be read until the lost clue was discovered  by Champollion, almost the other day! In this way the original sources of our Mytholatry and Christology remained as hidden as those of the Nile, until the century in which we live. The mystical matter enshrouded in this language was sacredly entrusted to the keeping of the buried dead, who have faithfully preserved it as their Book of Life, which was placed beneath their pillows, or clasped to their bosoms, in their coffins and their tombs.

“Although I am able to read the hieroglyphics, nothing is offered to you that is based on my translation. The transcription and literal rendering of the hieroglyphic texts herein employed are by scholars of indisputable authority ……. I lectured upon the subject of Jesus many years ago. At that time I did not know how we had been misled, or that the ‘Christian Scheme’ – as it is aptly called – in the New Testament is a fraud, founded on a fable in the Old!

“When the true tradition of Ben Pandira is recovered, it shows that he was the sole historical Jesus who was hung on a tree by the Jews, not crucified in the Roman fashion. Epiphanius gives the genealogy of the Canonical Jesus in this wise: ‘Jacob, called Pandira, Mary – Joseph – Cleopas, Jesus.’ This proves that in the fourth century the pedigree of Jesus was traced to Pandira, the father of that Jehoshua who was the pupil of Ben Perachia, who became one of the magicians in Egypt, and who was crucified as a magician on the eve of the Passover by the Jews, in the time of Queen Alexandra, who had ceased to reign in the year 70. B. C. – the Jesus, therefore, who lived and died more than a century too soon. Thus, the Jews do not identify Jehoshua Ben Pandira with the Gospel Jesus, of whom they, his supposed contemporaries, know nothing, but protest against the assumption as an impossibility; whereas the Christians DO identify their Jesus as a descendent of Pandira. It was he or nobody; yet he was neither the son of Joseph nor the Virgin Mary, nor was he crucified at Jerusalem. It was not the Jews, then, but the Christians, who fused two supposed historic characters into one. Either the Jesus of the Gospels is the Jehoshua of the Talmud, or is not at all, as a Person . . . . . So much for the historic Jesus. And now for the mythical Christ. Here we can tread on firmer ground. The mythical Messiah was always born of a Virgin Mother – a factor unknown in natural phenomena, and one that cannot be historical, one that can only be explained by means of the Mythos, and those conditions of primitive sociology which are mirrored in mythology and preserved in theology. The virgin mother had been represented in Egypt by the maiden Queen, Mut-em-ua, the future mother of Amenhept III, some 16 centuries B.C., who impersonated the eternal virgin that produced the eternal child.

“Four consecutive scenes reproduced in my book are found portrayed upon the innermost walls of the Holy of Holies in the Temple of Luxor, which was built by Amenhept III, a Pharo of the 17th dynasty. The first scene on the left hand shows the God Taht, the Lunar Mercury, the Annunciator of the Gods, in the act of hailing the Virgin Queen, and announcing to her that she is to give birth to the coming Son. In the next scene the God Kneph – in conjunction with Hathor – gives the new life. This is the Holy Ghost or Spirit that causes the Immaculate Conception, Kneph being the Spirit by name in Egyptian. The natural effects are made apparent in the Virgin’s swelling form. Next the mother is seated on the midwife’s stool, and the new born child is supported in the hands of one of the nurses. The fourth scene is, that of the Adoration. Here the child is enthroned, receiving homage from the Gods and gifts from men. Behind the deity Kneph, on the right, three spirits – the Three Magi, or Kings of the Legend, are kneeling and offering presents with their right hand, and life with their left. The child thus announced, incarnated, born, and worshiped, was the Pharaonic representative  Of the Aten Sun in Egypt, the God Adon of Syria, and Hebrew Adonai; the child Christ of the Aten Cult; the miraculous conception of the ever virgin mother, personated by Mut-em-ua, as mother of the ‘only one’, and representative of the divine mother of the youthful Sun God.

“These scenes, which were mythical in Egypt, have been copied or reproduced as historical in the Canonical Gospels, where they stand like four corner stones to the Historic Structure, and prove that the foundations are mythical. Jesus was not only born of the mystical motherhood; his descent on the maternal side is traced in accordance with this origin of the mythical Christ.

“The birth of Christ is astronomical. The birthday is determined by the full moon of Easter. This can only occur once every 19 years, as we have it illustrated by the Epact or Golden Number of the Prayer Book.. Understand me! Jesus, the Christ, can only have a birthday or resurrection, once in 19 years, in accordance with the Metonic Cycle, because his parents are the sun and moon; and those appear in the earliest known representation of the Man upon the Cross. This proves the astronomical and non-human nature of the birth itself, which is identical with that of the full moon of Easter in Egypt. The more hidden the meaning in the Gospel history, the more satisfactorily it is explained by the Mythos; and the more mystical the Christian doctrine, the more easily it can be proved to be mythical.

“And here, in passing, we may point out the astronomical nature of the Crucifixion. The Gospel according to John brings on a tradition so different from that of the Synoptics as to invalidate the human history of both. The Synoptics say that Jesus was crucified on the 15th of the month of Nisan. John affirms that it was on the 14th of the month. This serious rift runs through the very foundation. As human history it cannot be explained. But there is an explanation possible, which if accepted, proves the Mythos. The Crucifixion, or Crossing, was, and still is, determined by the full moon of Easter. This, in the lunar reckoning, would be on the 14th in a month of 28 days; in the solar month of 30 days it was reckoned to occur on the 15th of the month. Both unite, and the rift closes in proving the Crucifixion to have been astronomical, just as it was in Egypt, where the two dates can be identified …….. Two birthdays are assigned to Jesus by the Christian Fathers, one for the Winter Solstice, the other for the Vernal Equinox. These, which cannot both be historical, are based on the two birthdays of the double Horus of Egypt. Plutarch tells us that Isis was delivered of Horus, the child, about the time of the winter Solstice, and the festival of the second or adult Horus followed the Vernal Equinox. Hence the Solstice and spring Equinox were both assigned to the one birth of Jesus by the Chistolators; and again, that which was impossible as human history is the natural fact in relation to the two Horuses, the dual form of the Solar God in Egypt.

“The birthplace of the Egyptian Messiah at the Vernal Equinox was figured in Apt, or Apta, the corner; but Apta is also the name of the Crib or Manger; hence the Child born in Apta was said to be born in a manger; and this Apta as Crib or Manger is the hieroglyphic sign of the Solar birthplace. Hence the Egyptians exhibited the Babe in the Crib or Manger in the streets of Alexandria. The birth place was indicated by the colure of the Equinox, as it passed from sign to sign. It was also pointed out by the Star of the East. When the birth place was in the sign of the Bull, Orion was the Star that rose in the East to tell where the young Sun God was re-born. Hence it is called the ‘Star of Horus.’ That was then the Star of the ‘Three Kings’ who greeted the Babe; for the ‘Three Kings’ is still the name of the three stars in Orion’s Belt. Here we learn that the legend of the ‘Three Kings’ is at least 6,000 years old.

“In the course of the Precession, about 255 B.C., the vernal birth place passed into the sign of the Fishes, and the Messiah who had been represented for 2155 years by the Rain or Lamb, and previously for another 2515 years by the Apis Bull, was now imaged as the Fish, or the ‘Fish-man,’ called Ichthys in Greek. The original Fish-man  – the An of Egypt, and the Oan of Chaldea – probably dates from the previous cycle of precession, or 26,000 years earlier; and about 255 B.C., the Messiah, as the Fish-man, was to come up once more as the Manifestor from the celestial waters. The coming Messiah is called Dag, the Fish, in the Talmud; and the Jews at one time connected his coming with some conjunction, or occurrence, in the sign of the Fishes. This shows that the Jews were not only in possession of the astronomical allegory, but also of the tradition by which it could be interpreted. It was the Mythical and Kronian Messiah alone who was, or could be, the subject of prophecy that might be fulfilled – prophecy that was fulfilled as it is in the Book of Revelation –  when the Equinox entered, the cross was re-erected, and the foundations of a new heaven were laid in the sign of the Ram, 2140 B.C., and, again, when the Equinox entered the sign of the Fishes, 255 B.C. … Prophecy that will again be fulfilled when the Equinox enters the sign of the Waterman about the end of this century, to which the Samaritans are still looking forward for the coming of their Messiah, who has not yet arrived for them. The same tradition of the Coming One is extant amongst the Millenarians and Adventists, as among the Moslems. It is the tradition of El Mahdi, the prophet who is to come in the last days of the world to conquer all the world, and who was lately descending the Soudan with the old announcement, ‘The Day of the Lord is at hand’, which shows that the astronomical allegory has left some relic of the true tradition among the Arabs, who were at one time learned in astronomical lore.

“The Christian religion was not founded on a man, but on a divinity; that is, a mythical character. So far from being derived from the model man, the typical Christ was made up from the features of various Gods. It is not that I deny the divinity of Jesus the Christ; I assert it! He never was, and never could be, any other than a divinity; that is, a character non-human, and entirely mythical, who had been the pagan divinity of various pagan myths, that had been pagan during thousands of years before our Era.

“Nothing is more certain, according to honest evidence, than that the Christian scheme of redemption is founded on a fable misinterpreted; that the prophecy of fulfillment was solely astronomical, and the Coming One as the Christ who came in the end of an age, or of the world, was but a metaphorical figure, a type of time, from the first, which never could take form in historic personality, any more than Time in Person could come out of a clock case when the hour strikes; that no Jesus could become a Nazarene by being born at, or taken to, Nazareth; and that the history in our Gospels is from beginning to end identifiable with the story of the Sun God, and the Gnostic Christ who never could be made flesh. When we did not know the one it was possible to believe the other; but when once we truly know, then the false belief is no longer possible.

“The mythical Messiah was Horus in the Osirian Mythos; Har Khuti in the SutTyphonian; Khunsa in that of Amen Ra; lu in the cult of Atum Ra; and the Christ of the Gospels is an amalgam of all these characters:

“The Christ is the Good Shepard! So was Horus. Christ is the Lamb of God! So was Horus. Christ is the Bread of Life! So  was Horus. Christ is the Truth and the Life! So was Horus. Christ is the Fan bearer! So was Horus. Christ is the Lord! So was Horus. . Christ is the Way and the Door of Life! So was Horus.

“Horus was the path which they traveled out of the sephulchre. He was the God whose name was written with the hieroglyphic sign of the Road or Way. Jesus is he that should come; and Iu, the root of the name in Egyptian, means ‘to come’. Iu-em-hept, as the Su, the Son of Atum, or of Ptah, was the ‘Ever Coming One,’ who is always portrayed as the marching youngster, in the act and attitude of coming Horus including both sexes. The Child – or the soul – is of either sex, and potentially, of both. (The evolving individual headed for “graduation” and union with the mate to become a Aumakua? mfl) Hence the hermaphrodital Deity; and Jesus, in Revelation, is the Young Man who has the female paps.

“Iu-em-hept signifies he who comes with peace. This is the character in which Jesus is announced by the Angels. And when Jesus comes to his disciples after the resurrection it is as the bringer of peace. ‘Learn of me and ye shall find rest,’ says the Christ. Khunsu-Nefer-Hept is the Good Rest, Peace in Person. The Egyptian Jesus is the second Adam. In one rendition of John’s Gospel, instead of the ‘only-begotten Son of God,’ a variant reading gives the ‘only begotten God,’ which has been declared an impossible rendering. But the ‘only begotten God’ was an especial type in the Egyptian Mythology, and the phrase identifies the divinity whose emblem is the beetle. Hor-Appollo says: ‘To denote the only-begotten of a father, the Egyptians delineate a scarabaeus. By this they symbolize an only-begotten, because the creature is self-produced, being unconceived by a female.’ But the youthful manifestor of the Beetle God was this Iu-em-hept, the Egyptian Jesus. The very phraseology of John is common to the Inscriptions, which tell of him who was the Beginner of Becoming from the first, and who made all things, but who himself was not made. I quote verbatim. And not only was the Beetle God continued in the ‘only-begotten God,’ the beetle type was also brought on as a symbol of the Christ. Ambros and Augustine, amongst the Christian fathers, identified Jesus with, and as, ‘the good Scarabaeus,’ which further identifies the Jesus of John’s Gospel with the Jesus of Egypt, who was the Ever Coming One, and the Bringer of Peace, whom I have elsewhere shown to be the Jesus to whom the Book of Ecclesiasticus is inscribed, and ascibed in the Apopcrypha …….

“The Christ of the Canonical Gospels has several prototypes, and sometimes the copy is derived or traits are caught from one original, sometimes from the other. The Christ of Luke’s Gospel has a character entirely distinct from that of John’s Gospel. Here he is the Great Exorciser, and caster out of demons. John’s Gospel contains no case of possession or obsession: no certain man who ‘had devils this long time’; no child possessed with a devil; no blind and dumb man possessed with a devil.

“Other miracles are performed by the Christ of John, but not these; because John’s is a different type of the Christ. And the original of the Great Healer in Luke may be found in the God Khunsu, who was the Divine Healer, the supreme one amongst all the other healers and saviors, especially as the caster-out of demons, and the expeller of possessing spirits. He is called in the texts, ‘The Great God, the driver away of possessions.’ In the Stele of the’Possessed Princess,’ this God in his effigy is sent for by the chief of Bakhten, that he may come and cast out a possessing spirit from the king’s daughter, who has an evil movement in her limbs. The demon recognizes the divinity, just as the devil recognizes Jesus, the expeller of spirits. Also the God Xhunsu is Lord over the pig – a type of Sut. He is portrayed in the disk of the full moon of Easter, in the act of offering the pig as a sacrifice. Moreover, in the judgment scenes, when the wicked spirits are condemned and sent back into the abyss, their mode of return to the lake of primordial matter is by ‘Ventering the bodies of swine. Says Horus to the Gods, speaking of the condemned one: ‘When I sent him to his place he went, and he has been transformed into a black pig.’ So when the Exorcist in Luke’s Gospel cast out Legion, the devils ask permission of the Lord of the pig to be allowed to enter the swine, and he gives them leave. This, and much more might be adduced that tends to differentiate the Christ of Luke, and to identify him with Khunsu, rather than with Iu-em-hept, the Egyptian Jesus, who is reproduced in the Gospel according to John. In this way it can be proved that the history of Christ in the Gospels is one long and complete catalogue of likenesses to the Mystical Messiah, the Solar or Luni-Soarf God.

“The ‘Litany of Ra,’ for example, is addressed to the Sun God in a variety of characters, many of which are assigned to the Christ of the Gospels. Ra is the Supreme Power, the Beetle that rests in the Empyrean, who is born as his own son. This, as already said, is the God in John’s Gospel, who says: ‘I and the Father are one, ‘ and who is the father born as his own son; for he says, in knowing and seeing the son, ‘from henceforth ye know him and have seen him’; i. e., the Father. Ra is designated as the ‘Soul that speaks,’ and Christ is the Word. Ra is the destroyer of venom. Jesus says, ‘In my name they shall take up serpents, and if they drink any deadly thing it shall not hurt them …………

The ‘Litany of Ra’ collects the manifold characters that make up the total God – termed Teb-emt – and the Gospels have gathered up the mythical remains; thus the result is in each case identical, or entirely similar. From beginning to end the Canonical Gospels contain the DRAMA OF THE MYSTERIES of the Luni Solar God, narrated as a human history. The scene of the Mount of Transfiguration is obviously derived from the ascent of Osiris into the Mount of Transfiguration in the Moon. The sixth day was celebrated as that of the change and transformation of the Solar God in the lunar orb, which he re-enters on that day as the regenerator of its light. With this we may compare the statement made by Matthew that, ‘after six days Jesus went up into a high mountain apart, and he was transfigured, and his face did shine as the sun, and his garments became white as light.’ (Massey adds, “of course, for he was the Sun”.)

FROM MY STUDY OF MASSEY and various writers who have tried to trace the origin of the beliefs of the Old Testament and of the Gospels (Judge Fornander, of Hawaii especially, as he found the Hawaiian language related only to the Coptic of Egypt and decided that Huna grew up in Egypt). I managed to confront myself a few years ago with a badly muddled set of conclusions. But, when I began to find the hidden meanings built into the Gospels, including John’s version, things gradually began to clear up. Whatever amount of Huna was hidden by Egyptians or kahunas living with them in the old days, it was so deeply covered by time that little of it could be identified. But in the Old Testament, especially in the books of Genesis and Isaiah, then in the Gospels of the New Testament, I was able to find what appears to me now to be the straight of the Huna traditions which had been current for centuries in Egypt and had eventually been carried in part to the Pacific. The matter of ONLY TWELVE incarnations, and of the GOAL OF “Graduation”, complete for me, personally, the picture which was left incomplete in my study of the Polynesian beliefs of the kahunas.

SO WHAT CAN WE BELIEVE? The answer to that, in so far as I am concerned, is that we now have fairly good proof that we have uncovered the main ingredients of the very ancient Huna System. That PROOF, while to me a wonderful thing in itself, has one glaring fault – a fault shared by every religious and psychological system of beliefs known to man – the fault being that one cannot find MATERIAL proof for anything in this field which deals almost exclusively with the imMATERIAL. In the last analysis of the situation, we come down to the simple question of whether or not ANY psycho-religious set of beliefs is to be accepted as sufficiently reasonable to justify belief. It follows, with me at least, that of all the many systems of such belief, that embodied in Huna seems to be the BEST. To me it seems to be a system older than any other, and one which is to be found basic, even if now quite lost, in all older religions.

WE TURN TO RELIGION IN THE EFFORT to find answers to things which cannot be found in the conclusions of Science as yet. A few great men and women are able to accomplish enough in life to satisfy them that they have made their mark in history and will be remembered. The rest of us are left with the uneasy feeling that we have accomplished nothing of lasting value and that when gone we will be promptly forgotten. The human being is so constructed that he has a built in longing for recognition. If we cannot get recognition from our fellows, we turn, quite naturally, to any religion which promises survival after death and a “hereafter” which will give us at least a small reward, if only in the form of recognition that we have at least attended the School of Life for one more term. If we can accept Huna and place our faith in its revelations (revelations perhaps 10,000 years or more old), we can have the satisfaction given by the teaching that we are evolving, and that each incarnation has brought us a step closer to graduating into the next grade – the level of the Aumakua. Some of us are asking daily to be “perfected” and helped at the end of the present incarnation to (1) be separated temporarily from the Aunihipili, (2) to be perfected and brought into contact with a perfected mate, and (3) to be made one with the mate and “translated” to become a new Aumakua. For me the belief that I am drawing closer with each incarnation to the Goal, is a great reward, and the bare chance that after this life I might be helped to “graduate” is something dazzling and splendid. If it should turn out that death ends all, I will have lost nothing by believing that it does not. “In all the transactions of life,” wrote Fitz James Stephen, in the last century, “we have to take a leap in the dark. If we decide to leave the riddles unanswered, that too, is a choice: but whatever choice we make, we make it at our peril.”

NAGGING WIVES AND DEMANDING HUSBANDS may instinctively be trying to make over the mate into their own image so that they will be alike in every thought and opinion. However, it may be the very difference that will give each the ingredient needed for “perfection” in “graduation”.

RUTH DROWN, D.C., whose arrest on fraud charged was reported some time ago, died last month in Hollywood, so the case is at last closed. In all the uproar instigated by the A.M.A., not once was her radionics healing work examined in terms of whether or not it was beneficial.

HAROLD KINNEY, who was trying to help others to get the desert creosote leaves used by the Indians so long for arthritic conditions, and who had himself been cured, was recently notified by the Post Office that the A.M.A. did not recognize healing value in any herbs for arthritis, and that he could no longer send the dried leaves through the mail.

MY EYES, thanks to our combined TMHG prayers and the removal of two old sty infection centers from the lids, are much better and with a change of lens for the left eye next month, I think I will again be working comfortably.

THE NEW BOOK continues its slow progress through the slow, tiresome and expensive printing process. I am very sorry to say that with costs up so steeply the selling price will have to be $6.00 postpaid. This is hard on those of us who are still earning the 40¢ dollar and who have no unions to help us to jump our wages or income. The book will not be ready until about the middle of July, so perhaps those of you who find this price too high might start now saving a little in a teapot from week to week. To keep the price down to this level, we have had to order 5,000 copies and as payment must be made in advance for the printing, the family teapots have been cleaned out rather completely. But all will be well, I am sure, and the project which was undertaken upon pendulum advice, had from the Aumakua, as I am now convinced, was right and good. The book, as it has taken form, throws a blaze of new light on Christianity, Yoga and Buddhism. Guidance has been given at every step of the way. The proofs for the Hawaiian-English dictionary in the back of the book came out better than hoped. Please do not send in your order just yet. I’ll advertise at you in the next Huna Vistas for June-July. MFL