Huna Vistas Bulletin #44

HV42-header April, 1963

Graduation & Reincarnation



The reluctantly followed Guidance which I followed in “token” performance, starting to write a booklet on the Huna code material, caused me to begin once more to look into code meanings in the Bible and Gnosis, as told in the last Huna Vistas. As a result, once I got my boat moving, na Aumakua were able to use the rudder to steer me into the intended course. I was made to see that what had been lacking was the end portion of the inner teachings of Jesus and the writers of the Gnostic literature containing the Huna mystery teachings.

JOHN THE BAPTIST and his baptism of Jesus with “Fire” and “Spirit”, had brought me up to the “farthest North” point in my study of the secret teachings, and had left me standing there facing a void. I knew, of course, that “Fire” stood for “Light” and so for the Aumakua. To make this doubly certain, the code gave us “Spirit”. There was also the mention of “water” in the cleansing process of the rite, and that indicated the use of mana by the Aumakua in cleansing the candidate and opening the aka cord “path”, or “way” so that full contact could be maintained, and so that there could be the realization of the oneness of the three selves.

WHAT I FAILED TO SEE was what came next after the baptism of the initiate. Jesus went at once into the wilderness to be tempted by the Devil. This use of the word “wilderness” appeared to be code, and pointed to the fact that in the teachings of Buddhism, the word “Nirvana” also has the meaning of “wilderness” or a tangled thicket of growth. Such a tangle, with weeds and thorns (as found outside the Garden of Eden) are Huna symbols of the guilt fixations and evil influence of spirits bent on full or partial obsession. The implication is that when the Aumakua cleanses the candidate with the High Mana, he must then prove by his actions that he is free from the things which had to be cleared away to open his path of contact with the Aumakua. Jesus proved himself able to remain in the clear. One gathers that all who receive the Baptism of Light must have stamina and devotion enough to resist all “temptation” thereafter.

THE FULL REALIZATION OF ONENESS with the Aumakua is a silent inner realization, and for this reason appeared always to me as a blank in the scheme of things. What came to be understood was that many of us have had the mystic baptism as a “religious experience”. In a Gallup Poll report carried in FATE magazine of April, 1963 issue, we read that 20% of those questioned had a “religious experience” to tell about. The seeing of a white light was frequent, and this seems typical of the contact with the Aumakua – the ancient na kahuna naming it “The Light” and using light as its code symbol. In the esoteric schools of Buddhism we find Zen, and in it, as in some teachings of Hinduism and Yoga, the “Realization” or sudden enlightenment comes in different ways, always being a sensing of a Aumakua, sometimes with a flood of joy, sometimes with other manifestations. Usually, it is impossible to describe the thing so impressively sensed. In many cults, the candidates study for years under a master to make themselves ready to get the enlightening flash, and it may come very quickly or even not at all. The Gallup Poll article reports that many have a feeling of being forgiven their sins and of having received salvation. Some get healing of a miraculous nature as a part of the experience. Some get dreams or visions. But the basic thing is the feeling of having made contact with a “Divine Being”.

IN CHRISTIAN SECTS, some place great stress on the baptismal rite and ask for the descent of the “Holy Ghost” as well as “speaking with tongues”, such expectations being based on the New Testament accounts. Some seem to get both. Many sense nothing. We can be sure that the enlightenment may come with, before or after the baptismal rite. But, once it has come, one may become a candidate for the greater salvation.

THE GREATER SALVATION is the escape from the necessity of returning to life in the flesh in a fresh reincarnation. In Huna and the coded material of which we speak, reincarnation is recognized as a fact even if only a few such returns are needed to learn the lessons of hurtless and loving living, In Buddhism the need to make the escape is greatly stressed and the good way of life prescribed as a preliminary to graduating into the Nirvanic state. In Huna, the escape is that of graduating after the end of the present life into the Aumakua state or level.

THE MALE AND FEMALE HALVES are united in the “marriage which is made in heaven” when the Auhane – which we feel to be “ourself” – graduates into the Aumakua level after physical death. The symbolic rib is given back to Adam, and he is made whole. He is then “The Father/Mother”, but there is always the SON to consider – the lesser man made up of the Auhane and Aunihipili, and set to learning life’s lessons by incarnating a sufficient number of times in the fiesh. The MAN is a trinity, made of THREE selves.

AT THE TIME OF GRADUATION, all three selves step up a grade. The Auhane becomes a Aumakua, the Aunihipili a Auhane, and from the animal kingdom is selected a new Aunihipili as a fresh cycle begins.

THE CURRENT AUMAKUA also steps up a grade, to become an Akua Aumakua, or “God High Self”, and this is a level so high that we know little about it. The teaching is that there are levels and levels above us, running up and on to some GREAT ULTIMATE CONSCIOUSNESS from which comes all force and substance. For our purposes, we need only to know that there is superior consciousness above us.

A PERIOD OF APPRENTICESHIP under the tutelage of the current Aumakua may be necessary after the Auhane graduates. During this period, the current Aunihipili may rest in the spirit realm or may also be instructed and helped to fit into its new level of consciousness. Eventually, when all is ready, the new Aunihipili from the animal level – perhaps the self of a loved and intelligent former pet – will be selected and the newly assembled man will be ready to have his Aumakua look out for proper parents and a new body of flesh. This first incarnation may be in a body in some less civilized racial group. A female half of the individual will begin at the same time, and under the guidance of the new “Utterly Trustworthy Parental Pair” will start her growth cycle in a female body with a new Aunihipili. It is believed that the splitting into halves of a unit of consciousness comes in the course of biological evolution when the sex differentation comes. Below this the life units are learning to work as groups and become specialized in their work but polarized rather than made distinct and different by sex characteristics. The symbol of “The Way Home” is one of going on and upward to become a Aumakua, also of reunion of the split off halves.

WHILE WE CANNOT BE SURE, all the intimations from the mystery teachings seem to indicate that when either the male or the female half of the divided MAN is ready to graduate to the Aumakua level, the mate will also be ready. There is an inner version of vicarious atonement, I believe, and one of the mates may be able to help or hasten the growth  through  experience of the other. When the UNION is made, we may be sure that what the male half has learned will be known immediately by the female half, and vice versa. Owing to their sex differences and gifts, it is the privilege of the female to bring the wonderful maternal love to the union, in its fullest flower, while the male may bring rational and mechanical insight. Together, their information and skills will be greatly multiplied – not just doubled. When the Bride is ready, the Groom will arrive. In this we have the very heart of romance. In this we have one of the greatest promises to urge us on to reach the graduation time. In this we have transcendent love and beauty as well as the great multiplication of knowledge and power. But, we have also the unavoidable need to become UTTERLY TRUSTWORTHY, as is the Parental Pair watching over us at the present. Jesus spoke in the code meaning of Huna when he said, “Be ye, therefore, PERFECT, even as your Father in heaven is PERFECT.”

TO BE UTTERLY  TRUSTWORTHY is all but impossible for the Aunihipili where it lives in an animal world under the law of the survival of the fittest. On the level of the Auhane it is easier, but the best intentions of the Auhane may be upset by the powerful urges, fears, greeds and hates of the Aunihipili which must be brought into line time after time and its “sins” forgiven “seven times seven times” over. As na Auhane, the best we can do on our level to get ready to graduate is to desire greatly to become utterly trustworthy. The full perfection of trustworthiness must be aimed at and worked for, but it must be realized that complete success is to be obtained only when we reach the higher level and have at our disposal the greater wisdom and the augmented experience which the mates bring together.

ALL OF THE GREAT WORLD TEACHERS AND SAVIORS have offered first, the knowledge which has been so carefully preserved in the mystery lore of Huna. The ones becoming ready after a number of incarnations to graduate, MUST know the secret lore in order to understand what they have been through, and what they will next be experiencing as they progress. They must believe this knowledge to be true. Jesus stood as the Aumakua to speak part of the time, the Huna lore was what he taught in coded words, and this was what he meant when he said that HE must be believed in to reach the Kingdom of Heaven, or the Aumakua level. To “ask in MY name” was to ask in the name of one’s Aumakua. We must come to know the secret knowledge and to believe that it is the “real truth”. Only then can we know where we are going. Second, when we have come to know the Truth and to accept it fully, we must have our “religious experience”, see the white light, sense the verity and presence of the Aumakua, so that we have the path to the Aumakua opened and the means of obtaining the Help and Guidance of the Aumakua as we vow to try to make ourselves ready to the best of our ability to graduate at the end of the present incarnation and to move on to the next level of consciousness. (Often the enlightening experience comes long before the knowledge or “word” is discovered.)

IT MUST BE REMEMBERED that the “realization” or “religious experience” cannot be described in terms of the physical or mental world. What is sensed belongs to the Aumakua form of consciousness, and when touched in some way may cause a different sensation or emotion in each candidate. One does not need to understand: instead, one needs only to gain the deep sense and conviction of its reality.

HOW ABOUT THE WIFE OR HUSBAND one may now have in this incarnation, we may well ask. To this there is no definite answer needed. We need only to keep in mind the fact that UNION is to be made, after graduation, between the greatly changed and bettered Auhane pair. The physical things of man and wife are left behind, and what may have been delightful or repugnant will no longer count. Nor will the Auhane differences of opinion be carried across, for all the experience of the mates is to be pooled, and from this new body of experience, a new set of opinions will be evolved – a set based on the same experiences and therefore, identical. The old fixations and compulsions which may now plague the relations of the mates at times, come, for the most part, from their na Aunihipili and from their very different experiences from birth to maturity – yes, experiences remembered but dimly from earlier incarnations. For us, having set our course for graduation, the slight conflicts with the present mate may be valuable to teach us to be tolerant, understanding and always eager to learn to love and help and encourage. If this mate is not the one for the Union, nothing will be lost. And, even if the true mate IS now beside one, what folly to overlook na Aunihipili and different backgrounds while expecting the other to think and feel as we do in everything.

OUR DUTIES AND OBLIGATIONS are not to be neglected just because we have seen the Light and have accepted the word as first steps toward vowing to try for graduation. If we neglect obligations here and now, how could we be trusted to take on the new and broad and wonderful obligations of a Aumakua? We do not understand the Huna teachings if we think that by renouncing our duties and rushing off to become hermits, we are proving ourselves worthy and reliable – utterly trustworthy. Down the centuries, men and women have made the mistake of running away from life in this manner. The spirit world is filled with monks and nuns who return through mediums to mouth mistaken ideas. Eventually they will have to return and begin afresh.


For years I have tried through mediums to find in the spirit world a kahuna who had known at least the basics of Huna and who would tell us the many things which we wanted to know. Only a few spirits were found who claimed to have been na kahuna, and not one of them could give more than a sprinkling of the secret knowledge. At last I understand why this was. When they came to know what we now know of Huna, more or less, they graduated and became na Aumakua, not returning as spirits to speak through psychics. This fact encourages me greatly to believe that the escape from the need to reincarnate is far simpler than has been dreamed in such systems as Esoteric Buddhism – Zen – Vedanta.


If we are to accept Huna as the “real truth”, the answer is certainly YES. But, we need not count on the frightening endless reincarnations arrived at as a central concept in India, where they have had a way of stretching everything to the illogical extreme. Given a few lives as a Aunihipili, then a few as a Auhane, and, if all goes well, the lessons will be learned. In recent years we have been using suggestion to help us go back to recover memories of past incarnations, or good psychics have been able to pick up the aka threads from the past and psychometrize events in past lives. In India two instances have been recorded and studied in which children have reincarnated and have brought across memories of recent past lives. They have been able to tell where they had lived and who they had been – and what they said proved out. In the outer circles of Christianity, the teaching of reincarnation became lost under pressure of priests who forced laymen to believe in one life, and hell or heaven at its end.

REINCARNATION, AS A PART OF HUNA, seems to have been taught only to the inner circle. It was unknown to the Jews of the period in which Christianity was being started and the Huna code inserted in the early writings. Missionaries from India were sent to work in the Near East by Buddhist kings well before the opening years of Christianity. In the Gnostic literatures, reincarnation is indicated as a part of the mysteries more often than in the New Testament. In the Huna code there was no cover up of the idea of reincarnation, the words used being hou ola, meaning, “to live again.” Hou meanings include the idea of “new” and of “to repeat something done before”. It has a secondary meaning of “to keep trying”, which fits the idea that we keep coming back and trying to complete our schooling. Ola, means “live”, while the doubled word, ola ola, means to “gurgle up, as water from a fountain”, and here we have the coded information that water, the symbol of mana, was part of the fact of being alive. No mana, no life. The word for “entirely, or thoroughly”, is ho nua, and ola ho nua is “a preceding life”, pointing to a series of lives needed to make the cycle “entire” or complete. The root word ho no means, “to stitch or sew together”, and here we see the idea of a connection between several lives. The stitched together lives were looked upon as a “chain” in India. In Huna, the chain of sewed together lives was broken only when the individual had become perfect and graduation time arrived for all three selves of the man. Let us look again at this idea of being “perfect”. (Note: Aka threads stitch lives. They lead back to past lives.)

“TO BE PERFECT AS THE FATHER IN HEAVEN IS PERFECT” is a most important piece of coded Huna because in it we are given the key to the understanding of the goal or ultimate purpose of a series of lives. Hemo lele means “perfect”. The roots give us the secret meaning. The root, hemo means “to loosen and separate”. The chain of incarnations is broken or “loosened”, and the three selves are separated by the graduation to the next level of consciousness. The graduation is indicated by the root lele, meaning “to fly upward or rise upward”, which is the symbol frequently used in Huna for the sending upward of the mana and prayer to the Aumakua. It may even be used as the symbol of the place of the Aumakua. In this case it is the symbol of the act of changing from a Auhane to a Aumakua. It also is the progressive “upward” movement of the Aunihipili when it becomes a Auhane, and of the Aumakua when it moves up a step in its growth and progression. The passage shows that the three selves become “Perfect” at the same time, the “Father” or Utterly Trustworthy Parental Pair also becoming “perfect” or moving up a level. A secondary meaning of hemo is significant, in that it is a word used to show that two or more things which have formerly been united, are being “loosened and separated”. While the code does not tell us this in the word “Perfect”, we know that once the graduation has been made, the new Aumakua assumes the relation of being stitched together afresh with the Aunihipili which has now become a Auhane, and the two are joined to the new Aunihipili brought up from the animal kingdom lying below the human level. There is no mistaking such plain meanings. We can be certain that “graduation” is the immediate goal in life for those of us who have come far enough in the school of lives to be able to understand and accept as the “real truth” (oia io) the knowledge contained in Huna – the wonderful and priceless knowledge which na kahuna were at such pains to preserve for posterity when the coded parts were being so carefully written into sections of the New Testament and into Gnostic literature. But the knowledge is of no possible use if it is not accepted and acted upon. This is stated clearly in John 20:31: “… and that believing ye might have life through his name.” (“His name” and the “word” cover the secret knowledge.) If Huna cannot be understood, or understood, accepted, and used, it offers no LIFE.

THE ONES WHO CANNOT UNDERSTAND, or who cannot accept or act on Huna, make up the outer circle, just as those who can and do, have always made up the inner circle of those who are making ready to graduate. “Many are called, but few are chosen.” In the outer circle are many levels of growth and understanding.

THERE ARE ALSO THOSE WHO ARE OBSESSED, to a large or small degree, by “eating companion spirits”, these being the “devils” needing to be “cast out”, so that the victims can progress in orderly fashion. These evil spirits who obsess the living are today one of the major health and progress problems in the world.

THESE MAY BE THE “LAST DAYS” foretold by prophets. We know that at the present time, owing to the success in producing foods and combating plague and famine, the birth rate has climbed and the losses in wars have been many times replaced. We have now on earth a large part of the current individuals engaged in living their several incarnations. All too many of those who have passed over have come back to obsess the living and gain by this means additional experience at the expense of the victims whose bodies are taken over more or less. From behind the scenes we seem, as a Humanity, to be sensing some urgent prodding to get on with our progression and, at least for a few, an urging toward graduation. Consider this:

“GIFT OF TONGUES STARTS ARGUMENT” says an article in the March 10th issue of the Los Angeles Times. Starting with the Pentecostal Churches, the “gift of tongues” has spread recently in Southern California until a sizable controversy is beginning, especially (of all conservative places) in the Episcopal Churches, Episcopal “priests” have come to “speak with tongues” and have had deep religious experiences. The congregations have been sparked mightily, and the strange “something” has spread from congregation to congregation and is now traveling rapidly eastward. The Bishops have objected loudly and some of the Episcopal clergymen have resigned and been given small and difficult churches in backward places. Rev. Harold Bredesen was removed from California and given the poorest diocese in the state of Washington, that of Olympia. But there, frankly telling his new congregation how the Holy Spirit had descended upon him and his former congregation and had spoken through them in tongues, he sparked an inner urge that was almost a church explosion. The diocese expanded amazingly, and member after member of the churches began to “see the Light” and experience the great joy and speak in tongues. The tongues were usually Latin or Greek, coming with proper syntax and all. (Evidently the aka threads leading back to past incarnations were opened by na Aumakua and other memories of highest  aspirations  in  prayer were surfaced.) (Or, as in seance rooms, spirits took over to speak through the worshipers.)

EACH INDIVIDUAL, ACCORDING TO HIS PROGRESS in growth and experience, seems to need a religion fitted to his level. The very simple religions fit the most people. As the abstractions are met, the number of those able to grasp them diminishes rapidly until, at the graduation level, only a very few are to be found. But all, from lowest to highest levels, should, as their birthright, have normal contact with the Aumakua and be able to sense its presence at times. There should always be Help and Guidance given in answer to any form of prayer, or given as a bestowal of love. The words, “In my Father’s house are many mansions”, can apply to the earthly life, for we take many bodies as we come and go to learn life’s lessons. In the act of graduation we become the Father, and we dwell in his house. All normal living in the hurtless and kindly manner is progress. Evil hinders normal progress.

AS YOU WILL ALREADY HAVE NOTICED in reading these pages, I am presenting some of the facts in the form of positive assertions, without the qualifying word “perhaps”. This is dogmatic according to the standard tradition. I suggest to you that we of the HRA have arrived at the place in our research and study at which it is both possible and necessary that we crystallize the knowledge we have found into a statement of dogmatic beliefs. The many things of which we still know too little, can be retained as items upon which research can continue. Those who wish to speculate can continue to speculate. But I, for one, feel that the time has come to select from Huna the things of which we can be quite sure – as sure, and often much surer, compared to the dogmas of the world’s great religions.

I, PERSONALLY, AM DETERMINED TO TRY FOR GRADUATION at the end of my present incarnation. If I should fail, no harm will be done, and at least I will be a step near graduation in a following incarnation. Already, two HRAs to whom my new position stand has been explained, have felt an inner urge and will join me. I am sure that there will be others.


In order to act to the best possible purpose, once one decides to try for graduation, one must settle upon the most reasonable and workable set of beliefs available, because what we do next will depend entirely on our knowledge of where we are going and how best to get there. If, when we end the present incarnation, we carry across with us the belief that we are to enter a heaven, we will be caused to waste much time looking and hoping for that heaven, and only after a long and confusing time will we decide that our beliefs were wrong and that something else lies ahead. If we are Buddhists and die expecting to enter Nirvana as a form of nothingness presaging some beyond-sense-and-mind true reality, we will shut our eyes and refuse to see the markers on the road ahead. On the other hand, if we arrive on the other side knowing that there is the Aumakua standing with us to help with the graduation, and if we ask for that Help, we will get it if we have become willing and anxious to become utterly trustworthy. It is as simple as that. Unless one knows what one is doing, and why, one becomes lost in a maze of conflicting beliefs and aims.

TO HAVE FAITH IS ANOTHER NECESSITY. Every religion has taught this. If we do not believe that there is a Aumakua, or that we evolve upward toward its level, we certainly will not try for graduation. Even if we order our belief in Huna and pin our faith to this system while some items are not fully understood, this will make but little difference. What if we cannot be sure what is signified by the “speaking with tongues”? Will that hinder us from passing the grade on the greatest and most vital accomplishment which leads to graduation – the living of the hurtless and kindly life? It will not. Fortunately for us all, the basic thing for progression is so simple that it can be understood by men of all levels. The Golden Rule covers the necessary basic effort on every level. One can plod through a whole series of incarnations under this set of simple requirements. But, as we approach graduation, our intelligence must have grown to the point at which we can grasp the meaning of being utterly trustworthy in our relation with every facet and phase of physical and mental life. Our minds must be open to receive the instructions which will be given by the Aumakua. We must be ready with understanding to LOVE and to welcome with open arms the drawing near of the MATE. We must  have learned to give everything, holding back nothing of ourselves. We must be eager to learn and to serve and love.


As I see it, our first step is to get better organized. To begin with, I think we will have to be dividing ourselves into sections, each section to be identified by beliefs and desires. One such section will be made up of those, who, like myself and two HRA friends, have now decided to go all out for graduation. Other sections will be made up of those who have other ideas. Some will not go along with the basics of Huna and accept reincarnation. Some will refuse to accept life after death. The objections will be many and that will be quite all right if we keep to our sections which will develop as the various HRAs express their opinions and tell of their wishes. Some will be unable to understand what it is all about but will be happy to go along and do what they can. Some will resent my assumption of leadership and must be encouraged to organize and lead their own sections. We may end up by forming a Federation of Beliefs, who knows. We may take to making Psychometric Analysis readings to find out who belongs in what level or section. If we should do this, we will have to stop expecting the people of the lower degree levels to understand and accept the Huna beliefs of our levels. Our best service to them will be to encourage them to make the best possible progress under the limitations of the religion which they can accept and can understand.

SHALL WE HAVE A SECRET ORDER, such as na kahuna of old or as the inner circle of early Christians appear to have had? In the Jesus story we see that there were the disciples and inner circle, whose lore has come down to us beautifully complete (as of now) in the coded Huna language, also the great outer circle of the “little ones” who had to be taught simple things in parables with inner and outer meanings, and who had to be helped and encouraged to live according to the light they were ready to receive. Shall we have an inner and outer part for our organization? If we are to Serve beyond our own narrow circle, we must have. What do we want? Are we willing to go unto all peoples and preach the gospel of Huna – diluting its abstractions to fit the hearers? What do you feel? (I said “feel”, not think. Heaven help us to true Guidance at this crucial point.)

If we should decide on a secret order, how would we go about finding new members to initiate into the Huna lore, which, by the way, is a very open secret now? One way to organize for the start would be for me to put the names and addresses of all HRAs who wished to have me do so, in the Huna Vistas. It would then be possible for those who wished, to get into touch with others. This was tried out a few years ago, but then, as now, we were so few in numbers and so scattered that seldom were there enough HRAs in the same city to make even a discussion group. In the few such groups that were formed, the members were so far apart in views and experience that they failed to benefit by meetings. Often some one person took the lead and antagonized the others. HRAs are mostly strong individualists and have rather set views.

The desire to talk is usually stronger than any desire either to work or to listen. Some of the HRAs proved to be crooks who had written nice letters and edged themselves into the HRA in order to get names to sell to mail selling firms. One was looking for victims and moved in to try to steal by craft the ranch of a widow. A round robin type of letter was started by some other HRAs, and into this group came two or three who amazed me greatly by starting to tear me to pieces with criticisms which I thought uncalled for and most unkind. They seemed to feel that they could show what big persons they were by running me down. I soon gave up giving names and addresses in the Bulletins, as no good came of it. But once more it seems that if we are to expand our organization we will have to find a way to get to know each other and introduce those of like degree and leanings. Any suggestions?

“PREACHING THE GOSPEL” these days is far different than in the days of Jesus and Gautama, who became the most famous Buddha. Jesus drew his crowds by healing and casting out obsessing entities. Gautama was a prince and his social position may have gotten him his early audiences. Later, he traveled about with his intimate followers and converted kings and outcasts to his beliefs, founding the begging order of the Yellow Robe, the members of which tried their best to graduate into the state of Nirvana. The written discourses came years later, but circulated and converted more and more people. In this modern day, the printed word is the best medium through which many people can be reached. We have Huna rather well presented in my books, and in a new book we could complete the Huna in Bible and in Gnosis material. And, to prove the authenticity of the code for the serious and more intelligent people, we will need the reproductions of the Hawaiian dictionaries and a way to get copies into the larger libraries.

This will take money, but on all sides we can see people raising money to build churches and hire ministers. My feeling is that if the Great Company of na Aumakua wants us to do things which take money, they will give us the Guidance and Help necessary to get an abundance of it. I have learned that when one asks for Guidance, one does well to make at least a token move to follow what seems to come through rather clearly. My token response in starting to write as simple an account as possible of the Huna code material   to go out in booklet form caused me to make fresh studies of the code and to make it possible to show me the thing that I had been missing all along. The booklet has been put aside now. It was, I see now, a means of getting me into motion so my course could be steered for me. We simply have to start moving in some direction or other before the hidden Guidance can push us into the right path. I think we have been timid and lacking in faith too long. We must do our best to use our heads, but at least make some kind of a response when we ask for Guidance and get what seems to us to be an answer. How will we find out whether we can perform the great Service of restoring the lost Light of Huna to the world if we do not make enough of a start to let our ship’s rudder grip the water and the steering commence?

WE MUST REMEMBER THAT FEW ARE CUT OUT for research work such as we have been doing for fifteen years in the HRA. But a great many who will not be contented in research circles where nothing is certain, definite or conclusive, will happily accept a dogma which appeals to them for one reason or another. For the “many” we need to crystallize our Huna knowledge into a firm dogma so that we can present it as a system clear of all doubts. We must be able to say, “This is it, Boys!” and also to believe what we say. Nothing is as contagious as conviction. Faith generates faith. And, a congregation of like believers offers a great inner stimulation to “works”, and keeps the flock progressing normally. The social pleasures of contact and the protected feeling group membership gives, must be fostered if the “many” are to be Served by the “few”. Perhaps  the finest thing one can do in trying to serve the “many” is to encourage individuals to put to use the beliefs which they have. To try to change their beliefs usually does nothing more than awaken the mule in the one selected for conversion to new beliefs, and the mule balks best of all.

TO EXPAND THE WORK AND/OR ORGANIZE BETTER, we will have to find a way to allow those who can and will help with the work to take a hand. We need corresponding secretaries, recorders, writers, mimeographers, receptionists, teachers, lecturers, organizers. The time seems to be here when we move out of my small one-man act and open a three-ringed circus with acts to suit every level of taste, and perhaps a brass band and a dozen good advance men. Suggestions?

HEALING WILL, EVENTUALLY, BE A LARGE PART of our work. We can also have “practitioners” and when we get going, a school in which to train them. Our healing work will follow the Huna line, and efforts will be made to get the patient cleansed and made ready so he can accept the healing when it is called for. We may have specialists who work on removing “eating companions”. As in the modern science of churches, the healers will have a way to make a living and can give some spare time to leading as “readers” etc. in churches. Perhaps we can have healers of several sorts, and among them, some to act as priestly na kahuna to hear confessions and give absolution for sins as a part of making those in need ready to benefit from Huna ministrations. (Na kahuna cleansed away and forgave sin.)

THIS IS THE TIME FOR ALL OF US TO STAND UP and be counted. In the coded Huna we read that we should seek first the kingdom of God, which is the Aumakua, and that “all these things shall be added unto you.” If we stand up to be counted as being determined to make every effort to graduate to the Aumakua level of consciousness, then “all these things” will be added, not as physical or material things, for we are taking the path that leads directly away from them, but the wonderful things which will come with the expansion of our mental powers. The greater wisdom and understanding of things and of the universe and of ourselves will be given, and we will revel in them and find new joys and beauties in the perfections of the world of aka patterns. Above all, we will have given to us the joy of Union with the mate, the fulfillment of all the love longings which can never be completely satisfied on the levels of the Aunihipili and Auhane. However, to many of us, the time will not yet be ripe for the full blooming of the desire to graduate. Many will still cling to the dear loves of the present, the loved material things and the familiar beauty of sea and sky. Many will be held back by the love of kin, and the inability to see that the love now held or the help which can now be given loved ones, will only be augmented if we increase our wisdom, power and love by graduating to the next higher level. It is no sin NOT to wish to leave these dear things. It is simply the indication that one is not yet ready to make the next upward step. All is right in the Plan. It is as good and perfect and normal to be on the lowest rung of the evolutionary ladder as on the highest. Everything is good and right just as long as normal growth goes forward. Pain and crucifixion comes only when normal progress stops at any point on the upward way.

WHAT WE NOW DO, OR DO NOT DO, depends on the response of the HRAs to this invitation to decide what they, as individuals, wish to do or not do. If you are interested, write to me and speak up for yourself, and give your intuition as well as your reasoned opinion. If there are enough who are sparked by the new insight and chance for graduation, and if the Guidance moves us in that direction, we will undertake the work of organizing on a larger scale. On the other hand, if only a few feel the urge to make the all out effort of which we have been speaking, they will have to decide on a plan of action better fitted to the smaller numbers. In any event, there will be a need for those of us who make the start to be able to keep in touch by personal contact or by letters, so that we can share our fund of experience and help each other as we seek the best ways to become staunch in our desire to be made ready to become utterly trustworthy. The command not to hurt may have to be re-examined in cases where the evil must be resisted to protect the good. To “turn the other cheek” may not be Huna. Casting out devils is a positive action, not a negative one. If the devils can be helped to a better way of life, that will be good, but that may be a secondary consideration. Want to say or do something? MFL

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