Huna Vistas Bulletin 47

The Problem of Sex in “Graduation”

July, 1963

 

I REPORT PROGRESS, as the head of a committee often says in lodge meetings when nothing very definite has been accomplished. Let me list the projects and report on them individually.

GROUP FORMATION: Only a few – perhaps 6% of you – have written to say you would be willing to be introduced to other HRAs near you to get acquainted or to talk of forming a study or discussion group working mainly with Huna. I will wait a little more, than ask HRA Thomas Langan to go through the file cards which he has segregated according to place of residence, and see what introductions may be made where two or more HRAs are within striking distance. If you wish to get in on this angle of the work and have not told me so, please write at once.

THE VISTA CENTRAL GROUP: This group will include most of the HRAs in the county of San Diego. As we will have considerable distance to travel to get to a selected meeting place, we may not be able to meet too often, but plans are now being made slowly to get the date set for the first meeting. We need a good corresponding secretary to write to the prospective members on the margin of a mimeographed general letter to ask when and where they suggest that we meet for the organization on the larger scale. This group will happily accept as Distant Members those of you who would like to belong to a group but have no group near you and little prospect of forming one.

Thomas Langan and I, as founding members, have voted not to allow in any HRA who is not clockwise in P.A. will and personality pattern and of 340 degree standing or higher. The organized group, when started to work, may wish to make other rules. This is planned, at present, as a group in which the members are able to understand Huna and to work, not just to hang to coat tails and ask for help. My experience in the past was that too many got into early groups who could not understand what it was all about and who draped themselves neatly around the necks of the able workers to play at being a millstone and demand that they be healed or helped without lifting a finger to help themselves. We may also make rules to enable the group to get rid of those who wish to spout long and loud about their own cult ideas and beliefs and forget that this group is one in which Huna is accepted very largely and in which discussions are to revolve around Huna concepts or research points. Yes, “snoot” no end, this central group. We have had four applications for membership, and all applicants have passed the P.A. reading qualifications with flying colors. The activities of the group will probably be reported by mimeographed sheets to the Distant Members when things get to going.

THE HUNA FELLOWSHIP has been revived and I have arbitrarily taken over as top member, and resumed the use of F.H.F. after my signature, standing for Fellow of the Huna Fellowship. We have incorporation papers for the Huna Fellowship, and under the legal authority of them can grow and even try for a Foundation, or certify the Huna qualifications of members. Up until now it has been used as an honorary degree order with membership by invitation, and such membership given only to mark special service in the restoration of Huna. The late Meade Layne was one of the members proud to be a Fellow of this very exclusive merit order. We shall see later what use we can make of the opportunities offered. I am anxious to see us organized in some good way so that the work can continue to go forward in the hands of the members when the time comes that I will have to give up the leadership and, especially, the making of the Huna Vistas and the carrying, on of the heavy correspondence.

NEW HRA MEMBERS: From time to time some of you tell a friend of the HRA and soon I receive a letter asking to accept the writer as an HRA and to begin sending him (or her) the Huna Vistas. Usually a dollar donation is enclosed. This, while most pleasing in terms of HRA membership growth, brings up the problem of finding a way by which a new member may fall into step with the work. When started off with such an issue of the H.V. as this, the things which we are discussing will be meaningless to one not familiar with what has gone on in the past. For instance, the discussions of my personal Huna Credo, pro and con, will mean little to one who has never read the Credo. Let me make this request of you. If you steer a prospective member in this direction, try to explain that at least a year of the back issues of the H.V. should be obtained and read with care. This amounts to telling them to ask that their membership be dated a year ahead. They should send in donations to cover the year past and the next quarter, that coming to $4.00. Better yet, they could obtain and study all the Huna Vistas issued up to the time of their entry. These come in two bound books at present. (The older HRA BULLETIN is now going gradually out of print, the stencils of the early issues having worn out or become too brittle to be of use. Three complete sets are still on hand and a few parts or books will be all that remains to be had soon.) just as I pause in the writing of this section of the H.V. I have received a very long letter from a man in Canada who has been reading the books and H.V. sent to an HRA there, and who has given me the history of his life, asking many questions and requesting a P.A. reading to help him see how he could get along better. I was forced to say in a note to him that membership in the HRA is no longer open to all on request, but that applicants must learn what has gone before in the work so that they can catch the step. I also said that I am very sorry but that I have now such a burden of correspondence that I cannot take on more, or make. P.A. readings on request. (If any of you are inclined to object to this rather harsh step on my part, I shall be delighted to turn such letters over to you to answer – also let you pay the postage on your replies when someone sends a reply envelope with a foreign stamp that cannot be used in this country. Cigbo has all the free rider HRAs now that he can handle on the list. My idea of our missionary work for Huna is to help people to learn about Huna through my books, not by asking me to write to answer questions they should be able to answer for themselves if the books were carefully studied.)

STUDY MATERIAL FOR GROUPS: This will, for the time being, at least, be included in the Huna Vistas. In this way all can have the opportunity to study what material I can find and present, either in or out of a group,  just as we have been doing in the past with a fair amount of success. If this is not enough for some of you, there are many good books to read in the light of Huna. Huna explains much.

A GREAT INCREASE IN LETTERS has followed the announcement of new plans for organization and the giving out of my personal views in the form of a HUNA CREDO. I was amused to read in a book not long ago the author warning that in trying to persuade others to think as you do, the more detail one gives out of ones beliefs, the more objections will be raised. This certainly is true in my case. However, this is a good thing. It opens points for discussion and possible confirmation or change or complete rejection. This, in turn, helps to get a more general decision on what Huna IS, and then on whether or not we as individuals are inclined to accept what we may decide makes up Huna. This is, therefore, a good time to pass on parts of letters and to let me comment on the points raised by the writers.

Dear Max:
Have you ever asked your Aumakua or Aunihipili where you could find the key to instant healing: in the Bible, or in the Kabbala as Rabbi Friedland used this method (as described in an article in FATE magazine for April, 1963) to exorcise a “dybbuk” or demon in the Bronx section of New York, or perhaps the key could be found in the Koran. (Also mentioned were other possible sources, such as the beliefs of the American Indians and other races)? Signed: Carl Harris

I COMMENT: Yes, I have for years asked the Aumakua to help me through the Aunihipili to find such a key. One might even say that this has been my greatest preoccupation. However, a key is a complicated thing. It has all kinds of notches cut into it, not just one, and one tumbler in the lock cannot allow the door to open unless the other tumblers also are moved, and at the same time. It appears not to be a single and simple act, such as the speaking of the “Word of Power”, or the waving of the magic wand, or voicing a simple prayer asking a Higher Power to do the healing, instantly. All through the search in Huna we have found what might be considered parts of the complete key, Let me list the parts:

  1. The person requesting instant healing must have the “path” opened so that the Aumakua can minister to him. This was a matter of kala-ing the patient or cleansing him of a sense of guilt and unworthiness and fear of the Aumakua. The real HURTS done others had to be undone by amends made directly or in kind. The fixed doubts and hampering beliefs of the Aunihipili had to be removed, and if there were eating companion spirits evily influencing the patient, these had to be removed.
  2. When the kala (to restore the Light) was accomplished, if needed, the next step was to contact the Aumakua and ask for the healing. The picture of the healed condition was presented telepathically, and a sufficient amount of mana was accumulated and sent to the Aumakua to empower it to reduce to the dematerialized state the injured parts, then rematerialize them in the uninjured aka mold so that the normal condition would return.

If we accept Huna as we now understand it (or at least as I do) to be, it will be seen that to include all these steps in detailed form in a single paragraph in a sacred book would be all but impossible. We may better say that we might find a missing part of the key rather than the whole of it. This is a complicated thing, instant healing. On the other hand, the slower healing, while better done after the kala cleansing, can be accomplished with less help from the Aumakua. We know how the sleep sent suggestion of Hudson often brings healing, and we know that the mana responds as if alive and conscious when given commands to enter and heal in treatment by “laying on hands”. If the patient’s Aunihipili does not send enough vital force to the sick parts of the body to restore them, the healer’s Aunihipili can send its mana, always with accompanying aka threads for the contact, to the sick parts with the order to restore. Prayer may accompany the work, and some people seem to have a natural power or gift in this direction. A postal card has just arrived as I write. It is from Wing Anderson, who has for some time resorted to healers for help with a grave fracture of his right thigh bone. He wrote from Ashland, Oregon, where he is once more spending a few days taking daily treatment from Mrs. Jessel and her son, both healers who silently lay hands on one patient after another, asking that they be healed. The results have been good on the average. Treatments are repeated daily until the patient is cured or gives up and goes home. The repeated treatments suggest that mana from the healers needs to be given daily to the one needing help. With the mana goes the healing command. Prayer may also bring into action good spirit helpers or na Aumakua.

Wing writes: “The Jessels have healed hundreds, if not thousands, in the thirty years Sussie Jessel has been here. Not Huna. just ‘Laying on of hands’. We know so little. Healing accomplished by good spirits, working through living mediums, must not be overlooked as a part of the whole key, They have been known to perform instant healing, although the rule seems to be that the slower healing is given and the treatments have to be repeated frequently over a period of time. Harry Edwards and his helpers, in England, are reluctant to admit that spirits are involved in their work, but as they give treatments to patients all around the world, the Huna explanation of success would be that (1) healing suggestion sent telepathically is used, or (2) a spirit sent to the patient (some report having seen such spirits as in the flesh), or (3) na Aumakua are brought into action and furnished with mana to do the healing. I like the old phrase long used in Occultism, “Keys within Keys.” Incidentally, na kahuna believed that na Aumakua were in the habit of contacting the lower man each night while he slept to take from him sufficient mana to keep them going on their higher level. In one Polynesian tale of the activities of the gods, the need for a good supply of mana was met by taking it from the grass and leaves. We are painfully aware of the fact that evil spirits often steal mana from the living.

IN THE LOS ANGELES HUNA STUDY GROUP, my “personal Huna Credo” was taken up recently. HRA Dorothy McDonald, of the Group, writes, “As we were discussing the rudiments of Huna last Sunday, Lily brought up an interesting question. She wants to know why the Aumakua is thought to be a union of both male and female. Her stand was, that on that high plane why should there be any thought or consideration whatever of GENDER? She maintains that by the time the Aumakua has reached that stage of consciousness, all physical thoughts and terminology should have been discarded. How about this, Max? Of course we went round and round about the beginning of one sex etc., but could not reach a conclusion. Now we are more or less at a loss to understand it. If you can clarify the use of the terms male and female in connection with the Aumakua, we will appreciate it very much.

HRA V.F., in Australia, has brought up the same problem in a recent letter, so let me give you part of what he says before I go on to comment. “Re: Aumakua Father/Mother dualism, I believe strongly in a Aumakua and the possibility of still higher levels, but cannot see why the Aumakua should be a ‘father/mother’ unity. If na Aumakua of the parents unite to form the Aumakua of the child, then (a) all children from the same parents would have to share the same Aumakua, and (b) What would the Aumakua of a bachelor do, as it cannot unite with another Aumakua?

“The question of the 3 selves and of reincarnation goes close together. For example: The 3 selves of the late Albert Einstein incarnate together in a newborn baby. All the stored knowledge of the Aunihipili and Auhane of A. Einstein would now be available to the new baby, but it is not, as the baby has to grow and get education like any other baby.”

MY COMMENT: We have here the familiar difficulty of mixing what na kahuna believed (as I, for one, see their beliefs from the evidence in hand), and the objections of the various HRAs to what na kahuna believed. Or, let me put it this way: One should divide a question into two parts, first asking: Did na kahuna really believe that the Aumakua was made up of a male and female Auhane, united and still retaining, to some extent, the individual characteristics of male and female? Second: If that is what na kahuna believed and is HUNA, is the Secret belief better grounded in the reasonableness of facts than what I prefer to believe? For a third point one may ask whether or not the taking away of one item of Huna belief will let the rest of the structure stand, or cause it to fall completely.

I think there is little reason to doubt that na kahuna believed that man grew or evolved from the lower animal world with a sex polarity. We may say that we do not believe that man evolves through several incarnations, and that what he can learn must be learned in a single life no matter whether it has been a fortunate incarnation or one in which there is little but misfortune and perhaps death in early childhood. Regardless of the belief in evolution through several incarnations, or the lack of belief in it, it seems hardly reasonable to deny that in the physical-mental life we each experience, there is the sex polarization of male and female. If we decide to deny evolutionary growth through the varied experience of several lives, the question of going on to become a Aumakua needs no answer, for the very denial of evolutionary progress makes the Aumakua impossible. We would simply die at the end of a life, long or short, and either remain male or female, or go into a state of life in which sex is no longer needed. This, to be sure, is the old and time worn belief we have inherited in the simple Christianity taught to the masses. In the several other Great Religions, the personal survival as a one-piece “soul” is the common or exoteric belief. There is a heaven for the good and a form of purgatory or hell for the bad. In Hinduism there is only a temporary rest between lives, then another incarnation and more experience  stretching out almost endlessly through age after age.

THE SECRET OR ESOTERIC BEIEFS which the masses have not been able to understand , have always been known to the more intelligent as far back as we can look in history. Na kahuna loom as shadowy figures in early Egyptian lore, and their footprints appear in Yoga in early India. Always they refused to pause to try to say whether the first animal or man was male or female. They refused to ask what God stood upon when he rose to create the Universe or what time it was by calendar or clock. They calmly admitted that these things were beyond the understanding of the Auhane man and that the only rational way to approach the question was to pick up the moving picture at some point in its full stride and have a look at what was happening. Evolution was seen to be in full swing, sex was seen in magnetism as polarity. Plants had sex, so had insects and birds and fishes and beasts and man. It was considered kuulala or “insane” to think that everything evolved from crystal to man, polarized for some good Divine reason, and then, as consciousness went on up the ladder of evolution, polarity suddenly lost the value it had so obviously been given in all the evolutionary steps leading up to the point in growth at which the Auhane moved up a level. To throw away the polarity of sex seemed to be as foolish as to decide that at a certain point the higher Beings who rule over the lower ones can dispense with night and day, winter and summer, heat and cold, and, male and female. God needed these things to evolve men, or He would not have created them.

BUT, WHY, WE MUST ASK, do some of us object so much to having sex, in the form of a closer relation between the Aumakua male/female pair, remain a fact and a part of life and evolution as it is below that level? Let us say that one refuses to accept the belief on this point of na kahuna. Is it more reasonable to say that because one has evolved to the Aumakua, sex is no longer the thing of mighty and undeniable value that it was on the lower levels? Why, if polarity is beneficial in makng an electron function, should it be taken for granted that some one of the hundred known or unknown forms of polarity might not continue to be of the same vast value all the way up through the many stages of evolution and, for the sake of our argument, for the Aumakua stage. Granted, sex may have been a blessing or a curse, according to the way it has affected the individual life. But why throw out the baby with the bath water? Because we do not like babies? Or because we think we can find something better to use to continue the race than the babies?

IN HUNA the High Selves are called na Aumakua which simply means “parents who have evolved farther”. One person cannot be a parent. HRA V.F. may have had something like this in mind in asking his question about how a bachelor could become a Aumakua. From the Huna point of view, he could NOT. I believe that the whole of Huna will come tumbling down if you remove a single brick from its basic structure. Like it or not, we seem to be faced with the necessity of denying Huna in its totality or accepting it as a unit. For instance, if you take out the Aunihipili and its memory and its physical body, what could you then do with a Auhane, or then the Aumakua? Deny the sex of the physical body, and you have no humanity – the male being useless without the female. And so it goes. But, it must be admitted that one can deny all of Huna and fall back on the exoteric beliefs in which there is but one soul and in which sex can be denied as part of the heavenly state by those who dislike the limitations of sex, or be retained by those who see in the male or female characteristics and specialized abilities something of value and beauty well worth retaining.

In making my comment, I stand ready to try to give my reasons for thinking that na kahuna believed in certain ways and for thinking that those beliefs were the best yet recorded in psycho-religious history. On the other hand, I fear that I am not of much service to those HRAs who wish to discuss the non Huna concepts and work over small parts of what, in the end, must be built into a complete picture of the Man and how he got this way. The story of religions is filled with partial and incomplete pictures of supposed conditions in the world we can see, and in the afterlife where it is not enough to describe the state in which the soul finds itself: all the escatological complications having to be added, such as hell or heaven, salvation or the lack of it, evolutionary growth and progress or a going backward. Our Western ideas on these after-death matters has been much colored by ideas and beliefs borrowed in the formative days of Christianity, and in the later days when the speculative doctrines of India and Greece entered our “Metaphysics.”

ONE OF THE MOST INTERESTING efforts to give a complete picture of the state of Man while living, or as a surviving spirit after physical death, is to be found in exoteric Buddhism. Instead of meeting the fact and problem of sex head on, sex was pushed back into a dark corner in so far as possible for the period of life lived in the physical body. It was grudgingly admitted that there had to be babies to keep the race going, but every effort was to be made to conquer all sex urges, desires, loves and attractions. These became the sins of sins because they were the most difficult to wipe away so that the state might be reached in which there was NO DESIRE FOR ANYTHING, the state considered ideal and necessary before one could escape the curse of having to reincarnate, and could enter a Nirvanic state in which everything of the physical world was made to vanish and be forgotten completely. Buddha, building on earlier religious beliefs long current in India, set the faces of his followers away from life and sex so that they could march as sexless souls, side by side into the portals of Nirvana where there was to be found nothing whatsoever but “REALITY”. This reality was stripped of every possible thing which had even the faintest relation to the physical or mental world which man can sense. It was so sacred and wonderful that everything physical or mental had to be looked upon as either a prime nuisance at first or a “sin” where there was the slightest chance of turning one’s back on the material or mental world. The sin of thinking on the mental level was at the end to be overcome, and the soul, sexless, memoryless, bodiless and thought-less became the “dewdrop slipping into the shining sea” of the Real.

THE MOST SIMPLE EXPLANATION is said to be best in research work, but over simplification in religion appears only to result in leaving out much of the problem. That amazing woman, Mary Baker Eddy, produced an explanation which today satisfies a constantly growing church membership. She avoided the problem of sex as well as several similar items by deciding that the only thing which could be REAL was God, and that all else met with in life was unreal and transient. Anything which is imperfect cannot be of the Godly Real, and therefore must be simply a result of erroneous thinking on the part of men.

TO GET BACK TO REINCARNATION and the objections of our Australian HRA, V.F. Let me quote more of his letter in which he comments on my personal Huna Credo. “Re: Incarnations, mentioned in IV & VIII. This is only a presumption, in my opinion,   and there is no proof for it. However, there is rather proof of the contrary. Since Adam and Eve – world population then 2 – the population of the earth has gradually increased and it is said that by the year 2,000, even the present population will increase by 50%. If every living soul is an incarnation, then there are more living people than souls available for incarnation, unless all the dead ‘selves’ are queing up to get into newborn bodies. But let’s start at the beginning: The first parents, Adam and Eve, had a son. Whose incarnation is his self? But let’s start even further back: whose incarnations were Adam and Eve? If na Aumakua of parents unite to form the Aumakua of the child, then (a) all children from the same parents would have or share the same Aumakua. (b) What would the Aumakua of a bachelor do, as it cannot unite with another Aumakua?”

MY COMMENT is that this set of objections can be further simplified by saying that everything in Huna is “a presumption” and that there is no proof that there is even a Aunihipili, to say nothing of a Auhane and Aumakua. The manas and shadowy bodies are even more easily classed as “presumptions” and I am sure that arguments on the same basis could be produced to prove that there are no manas or aka bodies or aka threads or thought-forms. Could it possibly be that humanity did not begin with Adam and Eve? Could we not leave that legendary history and go back still further to say that an egg was created, hatched, and a female produced, she, in turn having a virgin birth to produce a son, who became her husband? (That is how some religions tell the story.) Now let us be logical and demand to know whose incarnation the egg embodied, and the same would go for God. Whose incarnation was He? May I repeat that I see Huna caught in full stride. Animal selves are moving up by evolutionary growth to the Aunihipili level, na Aunihipili to the Auhane level, and na Auhane are uniting as they move up to the Aumakua condition. Between and betwixt the selves are reincarnating to get their experience. Some go out at the top into the level above na Aumakua, and some perhaps on and on. I see time and space as something which man cannot grasp in terms of beginning on a set date at a set place, so look upon it as also having gone long and far and still going.

The idea that Huna teaches that all selves are incarnations of other lives is not exactly that. There have to be new selves coming up as well as old ones going on up and perhaps out. In item “(a)” there is a correction to be made from the Huna point of view, earthly low Auhane parents produce many children, as stated, but they are not na Aumakua, nor is “(b)” a bachelor Aumakua possible because, to become a Aumakua, the male/female combination has to be made. In the matter of which of many children a man may have fathered during several reincarnations, he and a final female mate may be set to watching over as na Aumakua, I have no way of knowing. Perhaps one female and one male earthling, but if we say that all Aunihipili and Auhane ever enabled to reincarnate in various lives are eventually looked after by all the earthly parents they have ever had when these graduate to the Aumakua level   then the idea that man is a three-self being no longer holds.

Recently one of the HRAs wrote that he felt that it was very probable that the Powers That Be have forseen that mankind would soon prefer to burn up the earth with atom bombs rather than allow each other to hold the beliefs they prefer on political and economic matters. He ventured the opinion that in the past the world of men had been cleansed with flood and the shifting of the poles and glacial ages, and that this time we were being given up as a useless experiment. However, so that we might all be given our just deserts for our folly, all people are now being rushed into a present incarnation so that as many as possible can be in the flesh to enjoy being burned to a cinder. He also guessed that all spirits on planes near the earth would be destroyed by the big “BOOMI” and that if any were left after the blast, they would be of a very high stage of evolution and possibly already moved over to some other place in the Universe.

My suggestion to those of you who do not like Huna is that you call it all a “presumption” and, like “Ol’ Bill” of the First World War cartoons, “Go find yerself a better ole if you don’t like this one”. “This one” was a shell hole on the battle field, you older HRAs will recall. Huna, as I see it, suits me rather well, and I, for one, will hang on to it until something better (in my opinion) turns up. By the way, “Dualism” is a term used to describe a kind of religious concept in which God is opposed by Satan, and the Good by the Bad. God is thus pictured as a single Being but with a dual nature. I suppose that we could speak of the theory of “Dualism” in referring to the male/female Aumakua, but as we would then have to apply the term in some degree to the Auhane/Aunihipili marriage partners, it becomes confusing and awkward.

A HAPPIER NOTE comes in a letter from HRA Isabel Hickey, head of a group in Boston where Huna gets its full share of attention. She writes:

“I am sending along a tape – one side a tribute to you – the other, the beginning of a discussion on your Credo. I think you’ll find them of interest. We do wander, but I’ve found that, as the focusing point of the discussion, the Inner Forces do see to it that I keep it flowing and don’t confine it to rigidly, for the young people of today need the light run and yet there must be directed effort. The dynamics of an Aquarian group are very different to the Piscian age and it is interesting to have stood with one foot in each and keep the balance… We discussed the chapter on Evil in Growing Into Light last night. We have gained a great deal from our work on this book this season…

THE CONCEPT OF “GRADUATION” has become very important to a few of us of the HRA, and at the risk of boring those who see no promise in the “Salvation through Grace” revealed by the Huna word code in the New Testament, I wish to give further findings. As we know, the idea of escape from the wheel of reincarnations was clearer in Buddhism than in the early writings of Christianity, although it is clear in the latter if we use the code to get at the hidden meanings. The exoteric Buddhism, like exoteric Christianity, gives the masses an overly simplified picture of life on this side and on the side after death. The ESOTERIC in both religions bears directly on the problems faced by us when we decide to try to step up to the Aumakua level at the end of the present incarnation.

The evidence in hand at the moment seems to show that the word code was used to a very limited extent in the recording of the teachings of Prince Gautama or in the writings of early Yoga – the latter tincturing the Buddhist reform concepts in which it was taught that one could escape from the need of further incarnations and go on to a Nirvanic state.

It must be remembered that the words of Gautama were not written down for about four centuries and were passed on as memorized units. In the end, the Pali was used by one sect of the reform religion and Sanskrit by the other to preserve the teachings in writing. In the Pali version there is a passage using the word, “wise”, which is a very important one in the Huna code. Let me quote it.

“And I discovered the profound truth, so difficult to perceive, difficult to understand, tranquilizing and sublime, which is not to be gained by mere reasoning, and is visible only to the wise.”

In the code, the word for “wise” is noe au [which] has a secondary or code meaning of “to sprinkle with fine rain” plus “a self” (au). The high mana used by the Aumakua is symbolized by “fine rain”, and in this we see, via the code, that “enlightenment” or wisdom of the kind mentioned in the passage, is an insight given by the Aumakua to the Aunihipili. There was a class of na Aumakua called the Po`e kili ao, or “Great Company which sends down fine rain (kili) to cause Light”. This is the “enlightenment” of which Buddha taught and for which Buddhists seek in Zen practices. It is the grasping of the fact that there IS a Aumakua and that the lower man is one with it. One HRA recently objected that the New Testament was not written in a Polynesian dialect, and that, therefore, the word code was impossible. However, it is to be seen that many words, when translated into other languages hold their original meaning. The word “wise” is one of these. It can be written in any of the standard languages and still come back into the Polynesian as “wise”. The same thing can be said of the words “hot” and “cold” and “cat”.

The contact which many of us have learned to make with the Aumakua is made outstanding by the “rain of blessings” which so often follows sending of mana with a prayer picture, and this “rain” gives the tingling sensation of a fall of fine rain or water under pressure as in a shower bath. The sensation seems to have been so common in all ages that it became, for na kahuna, the very symbol of the most important thing in Huna   the knowledge that relates to the Aumakua and everything that it can mean to the lesser Auhane/Aunihipili pair.

It seems that there can be no mistake about the nature of the “enlightenment” which Gautama, the Buddha, gained. How he gained it and from whom he got the teachings of the Secret, we can only guess. But, of one thing we can be certain, and that is that he urged his followers to try to gain the same enlightenment as the great requisite of “graduation” to the Nirvanic, or Aumakua, level. This need has never been forgotten in Buddhist circles, even if much misunderstood. Down the centuries the sages have tried to bring their pupils to the point of enlightenment, and even with sometimes strange methods, there have often been those who have come slowly or swiftly to know by first hand contact their own na Aumakua.

Some of us in the HRA have accomplished this, even when traveling a very different road – that of na kahuna – and can confidently speak of our own experience of this very “enlightenment”. Having had this experience, we feel that we know the Aumakua, and now, thanks to the coded secret of the “salvation through grace”, we can confidently begin work to get on with our “graduation” in due course of time, the confidence coming from the knowledge that the Aumakua will furnish the “grace” with all its implications, and help us to make the wonderful upward step. We have insight enough now to pass over the many and almost impossible demands of some forms of Buddhism, in which the Yoga practices and Zen rituals of meditation and concentration were made into key items. One may well wonder how many of the thousands of people, rich and poor, who took the yellow robe to follow Gautama and strive for enlightenment (which led directly to the possibility of “graduation”) were successful.

THE MISTAKES OF BUDDHISM stemmed largely from a lack of the full knowledge of the fact that man has three selves instead of the single Aunihipili and the vague Aumakua of Gautama’s teaching. The greatest mistake was that of instructing the followers to kill out desire of every kind. It was thought that if a man desired anything on the physical or mental plane, this very desire would cause him to return in a fresh incarnation.

Now, we know, thanks to Huna, that the Aunihipili will become a Auhane and NOT a Aumakua at the time of graduation. It has not yet savored to the full the lovely things of the physical and mental levels. It is called by them as a Aunihipili, and this is as it should be. It is ourself, as the Auhane of the moment which needs to give up the compelling desires which would call it back into reincarnation. It must look ahead to the new and wonderful things and see how much they are to be preferred. If the greater knowledge and power of the Aumakua level is not a sufficient lure, then the prospect of the perfect love and union should suffice. MFL

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