Connecting with the Aumakua
ONE MORE IMPORTANT DISCOVERY has been made (at least it seems important to me as a further step in the slow work of learning to make working contact with the Aumakua Pair of Parental Spirits). As you will recall, we have been greatly in need of something tangible to tell us when we are in contact with na Aumakua. A few months ago we discovered that the pendulum, used after the manner of making a Psychometric Analysis reading, could give us the satisfying evidence through movement and the use of the established code that we had contact with the Aumakua.
LET ME STRESS THE FACT THAT for all the past centuries, man has made little “scientific” progress in his work with the psychic sensing of such contact. He could feel contact but could not demonstrate it materially to convince others or to make more firm and lasting his own conviction. Let me illustrate this important point with a passage from Mary Austin’s autobiography, Earth Horizon (pages 275-6), in which she speaks of her great need to find a way to pray which would get definite answers. Before she had studied the prayer methods of the Paiute Indian medicine men and learned from them the ritual way to pray to the “Wakonda” or “Friend of the soul of man”, she had closely questioned those near her who seemed to have great faith in prayer. She reported a conversation with her mother on the subject. It is this I wish to use here as an illustration of the necessity of using blind faith where contact was concerned.
“……… At this distance (in time), I doubt whether my mother realized at all how desperately driven I was at the time of the one significant conversation I had with her (about prayer), of which only the last phrase is worth recording.
“She said, ‘Well, when I had difficulties I couldn’t get over any other way, I prayed about it.’
“… And did you get what you prayed for?
“‘I got what it was God’s will for me to have.’
“But did you get what you prayed for?
“‘I got an answer.’
“But how, what kind?”
“After much pointed insistence it developed that she got a sense of having touched something out beyond herself; she was ‘reconciled’. It turned out that she couldn’t put her finger on an explicit instance (in which she got what she had prayed for); things improved, the desperate need passed away, she found strength to bear what couldn’t be remedied. And this, in short, was very much the sort of answer that was dragged out of orthodox Protestant Christianity whenever (she) Mary interrogated it.”
We are not concerned at the moment with the matter of getting answers to our prayers but with the problem of how to be sure that we have, as the preliminary step, made contact with the Aumakua (or god or God) to whom we wish to address our prayer.
As I reported earlier, I had learned that in making a P.A. reading of the Aumakua of a person, I got for the “will” swing of the Aumakua a long vertical swing of the pendulum much larger and stronger than for the Auhane. This was at 12 o’clock and according to the code, indicated the “perfect or hypnotic will”, (or as found later, might indicate an obsessing spirit acting as an “eating. companion” and influencing the individual). The “personality circle” usually obtained to give the state of the Aunihipili as constructive or destructive or worried, ill or bothered by obsessional influences, also registered in reading the Aumakua, and the circle was always much larger than for the Aunihipili, and always constructive: that is, clockwise and perfectly rounded in the pendulum swing marking it.
As I also reported, the same reading method could be used to indicate the fact that contact had been made with the Aumakua and that the accumulated mana offered as a gift had been accepted and was being returned in some way to complete a form of “circuit”. This method was that of holding the pendulum suspended over my left palm (I am right handed) and watching its action while I began accumulating extra mana, with deeper breathing and the command to the Aunihipili to do the accumulating, also to reach out to contact the Aumakua and offer the flow of mana along the activated and connecting aka cord, as a gift. (The gift to empower the Aumakua to work in the denser material of the pattern world or the physical.) As the work progressed the pendulum gradually made the extra strong vertical swing as for the reading of the P. A. of the Parental Spirits. In about half a minute the pendulum changed from the vertical swing to a similarly strong horizontal one. In this it differed from the P.A. readings in that it gave a straight horizontal swing instead of the customary large, clockwise circle which comes when making the P.A. reading. (Please keep this underlined part in mind as we go on.)
For some time I have frequently made the pendulum-checked contact, and have often asked permission to ask questions of the Aumakua to be answered via the Aunihipili through its “crutch” or “amplifying mechanism”, the pendulum. You will also recall that at one time I thought I had at last been able, through the pendulum “talk” with the Aunihipili, to get Guidance directly from na Aumakua as to what was best to do in conducting our HRA work and research. I announced excitedly the possible success, only to have to write in a following Huna Vista that I had apparently been mistaken and that the Guidance I had received (telling me to plan to put out the Hawaiian-English dictionaries and books on the Huna code in the Bible, the book set as “yessed” to my questions, to cost as much as $35 – which seemed out of the question) must have been only the Aunihipili answering my questions via pendulum as it thought I might wish. As you know, my face was red as I confessed the belief that I had been “had” by the Aunihipili, and that I felt much like a small boy who had made up his mouth for a lollipop, only to have it snatched away from his eager hand.
IF YOU ARE STILL WITH ME, I will try to get down to the matter of the fresh discoverv which I consider important. Since slapping down my Aunihipili for doing what I considered fooling me, the pendulum talk had all but stopped. I put this down to sulking on the part of my Aunihipili, but a few days ago the thought came to me that perhaps there might have been an element of genuine Aumakua guidance in the seeming fiasco of the $35 set of Hawaiian dictionaries etc. Acting on this thought, I apologized to my “Big Max” and asked whether or not we might patch up our differences and get back on a working basis if I agreed to take the earlier Guidance as at least genuine in part, and promised to make a 64 page soft cover booklet giving in very simple terms the Huna in Bible material, with a word list. To make a long series of pendulum conversations short, the booklet came to stand as a project which, if I would start it in a very small way, and address myself in the simplest possible terms to Christians of the 260 to 290 degree P.A. intelligence range, the effort to find a way to get Guidance would once more proceed. I was also told by pendulum “talk”, that if the booklet could be produced, the more elaborate handling of the subject could come when and if na Aumakua of the Po`e Aumakua commanded and made the way clear.
(I have started to work in my few spare minutes on the pilot booklet above mentioned, but it may not be completed and ready for offset printing for two years. It is a very time consuming task, and involves much selecting of words in the dictionaries, and much photographing of same, assembling, paste up and so on. I wish to explain this here because many of you will be interested and may sit down at once to ask that your name be placed on the list to get a copy of the booklet. Let me stress the fact that the book may not be ready for a very long time, and that, when it is ready, I will let everyone on the HRA list know. The present plan of continuing to get out the Huna Vistas for all of the year of 1963 will mean that until next year, I may not have the necessary time to work out the booklet.)
NOW FOR THE NEW DISCOVERY. In the past few weeks I have often been puzzled in using my pendulum to indicate the progress of efforts to contact the Aumakua to find that instead of the swing starting very large on the vertical and slowly working around to give a similar swing on the horizontal, the second swing at times, and unpredictably, came as a large clockwise circle, exactly as in the making of a reading of a Aumakua in the regular P. A. procedure. After a time it occured to me that the nature of the prayer request I was planning to make in various instances might have something to do with the strange substitution of the large circle for the horizontal movement. The outcome of the tests has been the finding that the full cycle of contact includes the chanLyig of the horizontal to the circle. Just what this indicates: just what the Aunihipili is telling me by this code it has invented to indicate the full contact cycle, I am not yet sure, but I am inclined to believe that until the big circle comes and lingers a few seconds before dying out to allow the pendulum to remain still, the Father and the Mother elements of the Aumakua have not united to be ready and empowered with the gift of mana to undertake creative work. By creative work I mean something like making or unmaking the aka pattern of a condition or coming event, The giving of Guidance and Help through inspiration or the implanting of ideas, on the other hand, may be a thing the Father alone can do. Just what the Mother does by herself, I can only guess at this time. Healing may be in Her hands for simple matters which do not demand a creative change – a minor or even major miracle, either fast or slow.
I think that we are fairly safe in concluding at this point that the contact we make and measure is not complete unless the horizontal changes to the circle.
WE MAY BE CLOSING IN ON SOMETHING very important here, a thing around which religious “magic” has been circling for centuries trying to pick up a lost lead. If we can learn to recognize the Father and the Mother halves of the Aumakua and understand better how they work, we may have the key to something workable. They may have a division of labors on the Aumakua level, the Mother, as on the lower levels, gestating and then hovering the new born thing created. The Father may be the planner and impregnator as here below. In Huna we find the belief that the three selves form a team, and that all three must play a definite part in the job of living, especially in the concerted action which we call “prayer” for want of a better word. (“Prayer action” is more descriptive.) We decide that we need Aumakua help on the Auhane level. We make a good mental picture of the thing accomplished, if it is possible, and this is sent to the Aumakua as a thought-form cluster in aka substance, being carried along the aka cord by the flow of mana sent to be used in materializing the picture by the Father/Mother. We keep recalling the picture with no changes at all in it, and we keep sending the picture and the flow of mana, day by day, until the picture is made into a reality on this level. If we cannot decide what we need, we ask for general Help and Guidance, picturing ourselves as after it has been given. So far, so good. But there seems to be something still to be added to the prayer action as we know it now. This could be some act on the part of the Aunihipili and Auhane which can aid the creative act of the Father/Mother Self in forming the aka mould of a new set of circumstances which we greatly desire. All we have to go on is the comparison of the physical birth process on the Aunihipili level with a postulated similar process on the level of the Aumakua. The comparison falls rather flat if made with the parts played in conception and birth by our na Auhane, and we are forced to admit that the “things we do by two and two” thin out and take on many colors and elements as they rise from the physical to the mental level …. and as they may rise to the LEVEL OF THE AUMAKUA.
HOW CAN WE AID IN, OR STIMULATE the creative act of the Father/Mother halves of the Aumakua? This question has been asked for thousands of years, but with “gods of fertility” replacing na Aumakua of Huna. In the early times, fertility rites were seldom missing from the religion of primitive peoples. The crude sex acts of early rites evolved and became lost in symbols which today survive in Astrology and in such things as the Rose symbol in mystic Christianity. The Huna Mother was lost in the Holy Ghost, and the Virgin Mary came to be regarded as the best source of aid in matters of human birth. God the Father became merged with God the Son, and God the Mother all but lost despite Her very great part in the Egyptian religious concept upon which the later Christian ideas were based. In India, especially in some early forms of Hinduism, the gods were male and female when sufficiently tangible to be imagined by man and prayed to in the various ritual ways. (In union they rose to become beyond touch and beyond the power of human imagination to picture “Braman”.) In Yoga, however, where the symbols of Huna were partly retained after what must have been too short a contact with traveling na kahuna to allow the language of Huna to be fully learned, there was retained a dim knowledge of the Aumakua as apart from a Aunihipili and Auhane. The need for contact with the Aumakua along the aka cord and the sending of the prayer picture and mana flow, became little understood, and was replaced by the belief that contact must be made and then the Aunihipili made to blend with the Aumakua forever. The blending of the Father/Mother Selves was lost in the idealogical changes. In one branch of Yoga, in which much earlier Hinduism was retained, the physical powers of sex (“The Serpent Power”) were worked with in a complicated ritualistic practice stretching over months or years. The power was spoken of as “Goddess Kundalini” who was brought by the ritual practice to uncoil from the sex center and rise through “chakra” centers upward along the spine, eventually passing from the top of the head to make contact with Higher Beings, the end being magical effects. The most complete text on this subject is the book, The Serpent Power, by Arthur Avalon, who was Sir John Woodroffe, a long-time resident in India. (I have the book as a sharing with me of HRA George Stone, of Wales.) In his introduction to the book mentioned, the author writes, Page 13:
“… To speak, however, of concentration on the sexual centre is itself misleading, for the Chakras (centers) are not in the gross body, and concentration is done upon the subtle centre, with its presiding Consciousness, even though such centres may have ultimate relation with the gross physical function. Doubtless, also there is a relationship and correspondence between the Shaktis (powers) of the mental and sexual centres, and the force of the latter, if directed upwards, extraordinarily heightens all mental and physical functioning.” In a footnote at this point he adds something of much interest to us as students of Huna. “Mind, Breath and Sexual function are interconnected. The aim of the Yogi is to ‘carry his seed high ….. For this purpose the Viparita Mudras (mutterings or invocations of a ritual sort) are designed.”
THE SEED, AS A HUNA SYMBOL, (ano ano or hua) apparently was accepted in early India by the religionists, as were the ideas of spider’s web, knot, mana and snare or tangle of wild growth – all retained in early Yoga writings with the symbol meanings sufficiently preserved to identify the source from which the ideas were borrowed. In the entire word code of na kahuna, no greater effort seems to have been made to hide secret meanings behind the ordinary ones than in the case of the seed symbology. This, we may assume, was because the prayer actions which were all important to na kahuna, revolved around the making of the mental or “seed” picture of the thing desired, and the planting or sending it on the mana flow to the Aumakua – there to be made to sprout and grow and fruit, the water of mana being sent regularly to enable the growing process to progress. In Huna the two interchangeable words as given above, could mean the seed of a plant or the seminal seed of the human male. It is the latter meaning that was retained by the men of India and worked into an elaborate ritual instead of the former.
Let us look at the word anoano and examine its root ano to see why the full Huna symbology was lost and the word seeds taken to mean only plant or human seed. Ho ana means “to worship”, and the ho is “to cause or make” (from hoo). One may well ask what it is that the man makes or causes, in relation to a seed, that has something to do with worship. One may further ask what god is to be worshipped by making a seed. Most of all, one may wish to know just what such a seed is to be made of, and how it is to be made, and what the seed is to produce when it grows into plant or animal or man. One asks what soil or womb the worshipped one will provide for the growing seed, and how it is to be nourished. The Kundalini Yoga of India gives the vaguest of vague answers to these questions, but in the language code of double talk used by na kahuna, everything is laid on the line for one initiated into the full system of the Secret. Prayer actions are worship, in Huna. The word ho ano tells us that. The Aumakua Mother/Father is the god to whom the prayer is addressed. Ho ano has a second meaning of, “to set something apart for a particular purpose”, and it is the thought-form or mental picture of the desired condition which is “consecrated” or set apart by being sent to the Aumakua. Ano also means “now, at the present time” so we find in the words of Jesus the Huna instruction to pray with faith as if the thing asked had already been given and received. The complete picture is needed as the “seed”, and as the Hindus reported by Avalon put it, “the seed is carried or sent high”. Ano also has the meaning of “a likeness, resemblance or image of a thing”, and this gives us the final proof that na kahuna presented in the “seed” of the prayer the mental image of the thing to be materialized. Ano hou means “to make a change in form, appearance or state of things”. This meaning covers practically any change asked in prayer. It also means “to make new, to restore”. The word hou has a code or secondary meaning important to us. It is, “to pant or breath short”, and here we have the symbol, continually met in the code, of the heavier breathing which accompanies the accumulation of mana to send to the Aumakua with the ano or seed picture. (I have just noticed that on page 5, which has already been printed, I misspelled hoano on the third line of the last paragraph. Will you please do me a favor change it, to hoano? Hoana means something quite different: “to grind or whet, as upon a stone. “)
LET ME PRESENT THIS ANGLE FOR YOUR CONSIDERATION: As we are in search of a possible method of getting the Father/Mother elements of the Aumakua to exert their great creative efforts on our behalf, it is well that we keep watching for the hints which may be dropped through the coded Huna in the Bible. If you have in your collection of reference books a copy of Swedenborg’s HEAVEN AND HELL, take it off the shelf, dust it off (as I have done) and turn to paragraph 372 on page 250. Here he is discussing the “Marriages in Heaven”, and passing on to readers the things he learned in his astral travel to visit angels and the world inhabited by the “departed”. He is speaking of the mystery of a strange union in heaven in which two become one. He quotes from the Bible, and refers to Matt. xix. 4, 5, 6, 11; Mark x. 6, 7, 8, 9; Genesis ii. 24. We read:
“Have ye not read, that He who made them from the beginning, made them male and female, and said: For this cause shall a man leave father and mother, and cleave to his wife, and the two shall be of one flesh. Wherefore they are no more two, but one flesh? What, therefore, God hath joined together, let not man put asunder. – All do not comprehend this saying, but they to whom it is given.” (A plain indication that he was speaking to Huna initiates in the code language.)
I have underlined “FLESH” as the prime word in this coded material. In all other languages it means just “flesh” or stands for “all flesh: Mankind”. In the secret langauge of na kahuna the word is io, and it has enough alternate meanings to let the initiated know what was being done when the “twain were made one flesh.” It is obvious that they could not be made one flesh in so much as their bodies were concerned. Io has the secondary meaning of “soul or spirit, power (mana), force, energy, or a god.” (See Tregear’s Maori Comparative Dictionary, page 106, for these several meanings.) Let us see what we now have. We join the pair on the heavenly or Aumakua level and combine their souls or selves, also their energy or mana. The question to be asked is whether this is a permanent union or whether the Mother and Father halves join in a fresh union each time there is a major job to be done with combined mana and power of any and all kinds, including thought-forms or other prayer elements, love, urgency, emotion sent to spur action? What? Let us go back to Swedenborg for a moment and comb out what he said the angels had told him, (page 251, paragraphs 374 and on.) l quote bits at random.
“I heard an angel describing love truly conjugal and its heavenly delights, in this manner: that it is the Divine of the truth, united in two beings, yet in such a manner that they are not two but as one. Everyone knows that two conjugal partners, who love each other, are interiorly united, and that the essential of marriage is the union of minds. Hence also it may be known, that the quality of their love and the nature of their union depend upon the essential character of their minds.
…….. How marriages are contracted in the heavens, I have also been allowed to see. Everywhere in heaven those who are alike are consociated, and those who are unalike are dissociated. Hence every society of heaven consists of like ones; they who are alike are brought together, not of themselves but of the Lord. In a like manner conjugal partners, whose minds are capable of being conjoined into one, are drawn together; wherefore at first sight they deeply love each other, and they see that they are conjugal partners, and enter into marriage.” (He goes on to say that the angels look upon earthly marriage as a school in which men and women learn and at last become ready for the heavenly union of which he says that its joys, and delights and “blessednesses” are beyond our power to comprehend. All of this agrees very well with our Huna idea of the mental mating of na Auhane to be ready to unite in due time to become na Aumakua. Swedenborg stresses the fact that love is the great activating power in heavenly life. Where love is lacking, “hell” is found, and there all the hurtful evils known to Huna are listed, including obsession by evil spirits, of whom he wrote, “There were certain spirits who, from habit acquired in life in the body, infested me with peculiar cunning.” He tells of talking to some of them and of sending them on their way.) (Some good friend, unidentified, recently had sent to me Swedenborg’s Vol. I of Arcana Coelestia, which I have so far only been able to look through hurriedly, but which offers a method of pulling Old Testament beliefs together into a straight line system. My thanks, Friend.)
NOW WHERE WERE WE? We were looking for a lead that might take us to the knowledge of how best to play our parts, as Auhane and Aunihipili, in the work to be performed by the team of three selves as a whole. Na kahuna believed in normal living in all respects, so we may rule out at once the methods of the hermits in which sex and food were looked upon as wicked things which God had made by mistake or which had been engineered by the Devil, and which kept the man from his proper contact with his God. The records tell us that the hermits in their caves, fasting and torturing their bodies, got nothing better than strange hallucinatory dreams or visions which were of little value. Some became obsessed. Like the Yogi following a similar method, not one “set the world afire” with discoveries. In the field of mental action, reason precludes the mystical unless we accept the Huna idea of the prayer action method and use it. As to the Aumakua Mother/Father, we have the hint that they are activated by love, and from this we may draw the conclusion that if we, as the lower pair of selves, can generate love appropriate to our lower levels of life, we might better fall into step with the Aumakua Parental Pair to aid creative action in which more good is accomplished. Lacking, as yet, definite information as to better methods, let us go back to Mary Austin’s book, Earth Horizon, page 276 and see what she wrote of the methods used by the Paiute Indian medicine man who introduced her to the Aumakua as the Wakonda, and which she had known in childhood as her own “I Mary” who was wiser and stronger and who would come to her aid when called in times of trouble. I quote: (She reports questioning the medicine man.)
“‘Do you truly get what you pray for?’ ‘Surely, if you pray right.’ But the answer to what was ‘right’ in the Paiute practice involved an immense amount of explanation. Prayer, to the Medicine Man, had nothing to do with emotion; it was an act, an outgoing act of the inner self toward something, not a god, toward a responsive activity in the world about you, designated as The Friend of the Soul of Man; Wakonda, to use a term adopted by ethnologists – the effective principle of the created universe. This inner act was to be outwardly expressed in bodily acts, in words, in music, rhythm, color, whatever medium served the immediate purpose, or all of them. Prayer, so understood and instigated, acted with the sureness of a chemical combination. It was the nature of the Wakonda so worked upon not to be able to do otherwise than to act reciprocally. Here we have the complete faith of the Red Indian, and it was well that this faith was enduring, for the prayers for rain in paintings in the arid reservation lands have been danced, chanted and illustrated in sand paintings and costumes for centuries, with the prayers so seldom answered, and always with the excuse which left faith unbroken, “The prayer was not made right.”
NOW THAT WE FIND that with the pendulum method we are beginning to be able to check our prayer actions and address ourselves, perhaps, to the Mother or to the Father for the things they can supply alone, we may in due time learn how to play our parts on the lower levels of the three level team to ask for and get the creative act needed to bring about the answer to prayer when a miracle is needed. One thing we might consider, and this is the prolonged nature of Indian ritual prayer, and the fact that many men or women take part in making the prayer. A Navaho healing ceremony, or “sing” may be attended by as many as a hundred Indians, and may last for several days. Looked upon as a source of mana with which to perform the miraculous and creative feat of a major healing, such a group might be ideal.
THREE SOURCES OF HEALING ARE RECOGNIZED TODAY. 1. Healing in answer to prayer to God in the name of Jesus, as practiced in Christian revival meetings. 2. Healing by good spirits of special ability, working through a medium. And 3, our own Huna healing method in which the prayer action is aimed at getting na Aumakua to cooperate in bringing about healing of the body or circumstances. The help of a good and able spirit would be welcomed also by many na kahuna, if they were at work today, and if we of the HRA had such help at our disposal, it would be most welcome. (Perhaps we have more of such help than we now realize.) Let us all keep testing, and exploring all possible new ground as we continue our studies. Personally, I shall continue observing the pendulum code motions which my Aunihipili seems to be inventing in an effort to tell me what it is able to learn about the Aumakua. As I wrote to a friend recently, I am keeping an ear to the ground to listen for inspirational instruction, and an eye on heaven to watch for signs. Do likewise, if you can. (A fourth healing method is denial of reality to ills.)
THE ICE AGES are always of interest to us because, for one thing, we keep wondering where the forebears of the Polynesians came from. In FATE magazine a theory new to me was propounded. It is that volcanic activity comes in cycles, and at their peak cycle, the upper air is so filled with dust that the warming light of the sun is cut off and a glacial age results. It is a theory which seems not to include the weight of the ice causing a polar flip such as might have happened a very long time ago when the coal deposits were being formed at the South Pole. As we count about four glacial ages from geological indications, any polar flip would have to have happened very long ago. The theory that we periodically are hit by a meteor, must also be remembered.
A MYSTERY HAS BEEN SOLVED for me by Dr. Martin Larson, who has proven to be a mine of information, and whose excellent book RELIGION OF THE OCCIDENT has given us so much hard to find information on Christianity and the sources from which it was derived. Recently I appealed to him for information concerning the authority in Mormanism for sealing women to men in the temples. I could find nothing at all about it in The Book of Morman, and none of our HRAs with Mormon ties have been able to answer my question. Dr. Larson is writing us a book in which he will give us the hard to find information telling of the beginnings and progression of the many sects in Christianity and in near Christianity. He has been accumulating a large literature on the early Morman Church, and was able to tell me that the founder, Joseph Smith, set down, in Revelation No. 132, the authority upon which the “sealing” rite was based. It had to do with “Celestial Marriages” and and gave the information that no man can occupy a high place in the Celestial Heaven unless he brings with him many sheaves, or children born through the institution of Celestial Marriage. Polygamy was read into the revelation and, although the Prophet never practiced polygamy, it was advocated for a time by his followers. Later, the revelation was questioned and polygamy rejected by the Morman Church when it was reorganized to its present state. I had faintly hoped that Joseph Smith might have glimpsed the inner Huna secret of the male/female elements in one of his visions, and perhaps he did, in a dim way. If reincarnation is a fact, as most of us now believe, there would be a number of marriages in various incarnations before the graduation of the male and female na Auhane who were ready to be united as a Aumakua. These early marriages certainly would have a polygamous as well as a polyandrous aspect except that not more than one mate would have been involved at any one time in any one incarnation. Many wives or husbands, one at a time, would appear to be the way Mother Nature planned things to school her brood in the matter of getting ready for Aumakua union. The rite of “sealing” man and woman on the temples of the L.D.S. (which is very secret) might symbolize in a way the greater truth of the ultimate Aumakua formation, however, I cannot imagine a rite performed in the physical which could do more than illustrate the “joining” which may eventually come.
AGAIN, THE MATTER OF THE DREAM BOOK used with such success by HRA Hal Falvey has come up. I wrote in H.V. No. 40 that I thought one would have to record dreams and watch what came of them in order to make one’s own dream book. Hal says that this is wrong, and that the Dream Book has all that is needed in the way of symbols if one will just take dreams apart and check on indications in the book for different dream parts. One may, for example, dream of walking down a narrow street, meeting a friend, talking of a child and being given a gift of something good but heavy to carry. Each element from the street to the weight to be carried in the gift may give meanings to be assembled to form a complete predictive unit. I have not found a single thing, myself, which would fit any later happening so far as I could see. Perhaps my experience years ago in which my Aunihipili refused to play still makes predictive dreaming out of my reach. I told at length of my experience in the art in my book Secret Science Behind Miracles, you may remember. (If you feel urged to write to tell me of your dreams, please do not ask me what I think they mean. I wouldn’t know. And please remember that I have up to thirty letters at a time stacked up to be read and answered. Any letter taking more than ten minutes to read and answer, is TOO LONG unless it has in it something really valuable to further our research work. One of the reasons why I want to be able to stop the Huna Vistas at will, is that I am afraid that some day I may try to face the letter stack of the day and fly all to pieces, departing out in all four directions at one and the same time.)
“I do not accept the idea of there being three selves because I am taught that it is integration that we must strive for – getting one self or soul all together.”
Comment: If you are one self or soul, what are you planning to “integrate” with? Or how can you now be split into parts of the same soul? Are you thinking of “split personality” and of trying to integrate with one or more eating companion spirits? Or will you, as one soul, integrate with a Yoga type Aumakua and be one that way? I do not like the idea of having always to reincarnate as a woman until I join some man to make a Aumakua. It isn’t right or just to let the men have all the best of things all the time like that!”
Comment: I agree. I wouldn’t be a woman even for one incarnation if I could help it. But if we accept Huna as properly reconstructed, we simply can’t have our sex changing every incarnation. We’ve got to get pretty solidly established as male or female against the time of the final union, otherwise it would fall flat. Many readers of past incarnations are now at work, and most of the reports I have seen seem to indicate that we come back time after time with the same sex. Some readers see people being male at times and female at times. So far as I know, there has been no reading to show a male self in a female body, and this despite the many unfortunates who live amongst us and seem to suffer from an accident of that kind. You are the first woman I ever knew who wanted to be a man. Usually they want the good things men have managed to grab for themselves as “lords of creation” while friend wife changes the baby and tries to find out why the pressure cooker will not work … Mr. Long, I do not believe that we have to go through the subconscious self to pray to God. I can pray to God straight and direct, and I do, it all at the time. The other way you tell us to do makes me feel as if I had been cut off from God and that it is no use to try to pray at all unless you can be sure your prayer is going direct from you to God. I don’t like the idea either of having my prayer have to be sent to God by way of my Aumakua that I don’t know any better than I do my Aunihipili. And, I’ve had lots of my prayers answered, so I know you are wrong and that I can pray direct to God.”
Comment: The proof of the pudding is in the eating, admittedly. You get answers to many of your prayers. Good. But we do not have to say na kahuna were wrong. Instead, we can say that if one has a Aunihipili which is not blocked by guilt fixations and who will automatically send up the prayer, it will be delivered safely the the Aumakua and then sent on, if that is necessary, to any Higher Being. Blessed be a state of complete faith based on good experience, and blessed be a state in which one always feels entirely deserving of having the prayer answered. (Huna) works pretty well in practice (for me), but I am doubtful about the theory being 100% correct. I am not at all sure about the aka threads. There may be such things, but they do not, I think, account for all the things you attribute to them. For instance, a Psychometrist picks up a pebble in a glacial moraine gravel pit and tells you all about where it came from, describes the formation and the country where the glacier picked it up, etc. I do not see how there could be any aka thread in such a case.”
Comment: We have no other explanation of how such psychometric reading is made possible, unless we fall back on the guess that some spirit is near who could go back to inspect some “akashic record” in which the past of the pebble and glacier etc. was preserved, and then report to the reader. One needs also to ask how the spirit would be guided back and forth in space and time. The spirit carrying of telepathic messages meets the same question of guidance. Broadcast of radiations is out. Anyone have a better theory? MFL