Huna Vistas Bulletin #50

HV42-headerOctober, 1963

First Huna Group Meeting


MY HEARTFELT THANKS TO YOU ALL for your patience and tolerance in the matter of my personal effort to get Guidance from the Aumakua via the Aunihipili and with the use of the pendulum and the Q & A system as the means of communication. I have been well aware that in this series of tests I have followed the same road whose many psychic pitfalls have brought others trouble and the scorn of their friends. Particularly are my thanks due to the HRAs living in this county who have loyally helped me by acting as a test unit while I tried to learn whether or not the making of a “token response” to what may be genuine Aumakua Guidance was sufficient as a beginning. My Guidance was to get to work forming Huna Groups to spread the knowledge of Huna and help to learn to use its healing methods. Having failed in earlier years with group organization, and after seeing several other groups fold up, it seemed that this could not possibly be genuine Guidance. I announced it in a bulletin, and later backed down, admitting that probably my Aunihipili had simply dredged up for me the old hopes and plans with which the Huna work first started in 1948. But, a compromise was eventually reached in which a “token” or small part response was to be tried. The idea being that if the ball were started rolling, na Aumakua could then guide its course, and if the original goal was not right, a different goal could be made to appear. “The gods work in mysterious ways, their wonders to perform”, (if I have the quote right), may well fit the same idea as tested in ancient times by other searchers for higher and wiser entities who would guide and help.

VERY STRANGE AND UNEXPECTED GUIDANCE seems to be resulting from the token response to group formation (and also to the making and publishing of the Huna word code material in the New Testament – the latter having made a little progress). In the group meeting at my Vista home, August 25th – on which I will be reporting soon – I was able to join the HRAs who attended in a self examination of what may have been a typical cross section of those interested more or less in the ancient Huna lore. What we observed was hardly what we had expected, and I feel that there was definite Guidance there to give us a new and different slant of the possibilities as well as the limitations of such groups. (In the second test, the start made in the long and slow task of picking out the needed words from the Hawaiian Dictionary for the code word list, has already brought the amazing discovery of the “second Salvation”, so to speak, that offered the “perfect” through “Grace” to the end of “Graduation.” But this has not been the end. New code meanings are being found, and the regrouping of such code teachings has come to point to a fresh and vital approach to the presentation of the material in its first small beginnings.)


The meeting was called for Sunday, August 25th, and the residents of San Diego County who belong to the HRA were invited to attend, as they live nearest to Vista, and as it had been impossible to rent the larger meeting place at the Spiritualists’ Summer Camp, five miles from Vista. The space was limited at my home – also parking space was at a premium. However, as the news of the meeting had gone out, two HRAs from near Los Angeles came down, and one from over the the state line in Nevada. Guests were not requested, and three HRAs in one San Diego family could not come unless they could bring their house guests, so stayed away. HRA Thomas Langan, who had earlier joined me in forming the Vista Group, was busy helping a friend at the race tracks near Vista where the season of horse racing was on, so he was unable to attend. Four uninvited strangers who had heard in some way of the meeting, arrived rather late, but as the chairs were all taken, they had to sit outside and content themselves later with the opportunity to get acquainted over coffee and cakes. It was a rather warm day. Many were late, and the meeting did not get started until long after the time which had been set.

Of the HRAs attending, many were Hyphenates in the matter of their belief in Huna, that is, Huna Religious Science, plus Dr. Schofield’s teachings; or Huna General Semantics; or Huna Johrei; etc., etc. One HRA is presently engaged in making his own set of beliefs after graduating from Huna into General Semantics and then going over to the new system of his own making. The guests had almost no idea of what Huna represented, and no time was spent trying to tell them.

All in all, it was as representative a gathering under the heading of a Huna Group as I have ever seen, looking back on my group efforts of 1948 and 1950. It will probably be representative of all future groups which may form. All work and plans must (we now see) be shaped to fit the mixture of beliefs, not forgetting the many elements of contradiction which such a mixture offers to pure Huna beliefs and practices.

MANY OF YOU HRAs HAVE JOINED AS “DISTANT MEMBERS” of the Vista Group already, and so this report is especially for you, although it should be interesting to all because it gives the general picture of possibilities and limitations.

A TAPE RECORDER WAS SET UP and, I acting as master of ceremonies, did what I could to get the microphone near enough to the various ones who spoke to get their voices. Some were too far away to come in well enough. I made remarks on the side and introduced or identified members who spoke.

AFTER I HAD EXPLAINED THE HOPE FOR GUIDANCE to come as a result of the group meeting, I asked for opinions about group work and purposes. We agreed that healing was important in Huna, and that if a group could offer healing, it would have a good purpose. We then spoke of the possibility of affiliating ourselves with churches already incorporated and licensed to practice religious types of healing. William Drake and a healer from the nearby Johrei healing church founded by a Japanese leader, Meishu Sama (not long dead) spoke of their work with the order (called officially, “World Messianity”). He said that Johrei healing is done by healers who try to make themselves a channel of Divine Power. This Power or force is pictured as coming into them and flowing out from their hands into various parts of the patient’s body. The hands do not touch the one being treated, or so I understand. The force is supposed by the healers to be healing the mental or spiritual causes of the trouble.

HRA William Drake said, in part, “The Japanese founder, whose name was Okado, must have been a very smart man. He learned to use the hand to bring down the healing power from the Aumakua. That is simply what the healers are doing now. And if the divine power can be called down from the Aumakua, you get the healing… In all religions there have been instances of instantaneous healing. It is all the same power, and Huna explains what that power is and how it acts. (In a later communique,  Mr. Drake says that he is confident that in time the Huna explanations will gradually be added to all religions practicing healing.) If the patient is open to the Power, the healing can be accomplished. To Johrei, a person would take from fifteen to forty minutes, depending on how hard the person wanted to work and how receptive the patient was. If your subject will cooperate, now remember that you can block out anything if you know how to do it, any healing or anything else, but, if you are receptive, and you let somebody who knows how to do Johrei work, they have had some miraculous healing with this. They have cured cataract and other diseases classified as ‘spiritual’. They also work to remove what we call ‘eating companions’.

“These have to be removed first of all. I feel this is the most important thing. And don’t think that everyone does not get them. Just being around where they are, almost anybody can pick them up, and as Mr. Long told me once, the important thing is to learn how to keep them out. I go along with that 100%. You can Johrei people who have eating companion spirits, but as a rule they will come back. But I think every one of us should learn Johrei and apply the principles. I’m all for that for I can’t see wherein it and Huna differ one bit. Of course the Japanese do not believe in manipulations or anything like that. They think Johrei is going to do it all. I don’t go along with that at all. (I asked how long it took to learn Johrei.)

“Well, I just took the course and I thought I was going to learn how to do Johrei, but I got the surprise of my life. The instructor was a Japanese lady who speaks English and who was a very good teacher. She demonstrated how to do Johrei and told us all about it, but that was all. We just had to attend the meetings on Sundays and learn how to do it for ourselves. (I asked, ‘Then it would take some little time to qualify as a healer and a group leader under Johrei?’)”As soon as you have taken the class you can use Johrei if you have the faith and confidence …

ALICE LUGBAUER, who had acted as HRA hostess and met members and pinned on them their name labels, was asked to tell us of the healing methods which she has been studying under Dr. Russel Schofield, who holds classes regularly in her town, and who at the moment is offering a course in “instant regeneration”. She said, “He brings to you the white light through his hand in healing, and puts it above you in the form of a white star (which one must imagine and visualize, I take it, mfl). It is visualized as a white light, and if you are to do anything with his course, she went on to explain that several colors were visualized and lighted as stars above the ones to be treated. (This process of “lighting the star” for one seems to be the basic act.)

DR. FRED HAMMAN (D.V.M., HRA), was the next to speak. He is one of the seasoned HRAs and is interested in Spiritualism but is now making his own religion on a biological basis, planning to finish the task in two more years. Not long ago he came to the Spiritualist Camp at Harmony Grove, five miles from the town of Escondido, bought a house and and joined the community. He was asked about the healing work he had been observing recently, and told of the Spiritualist Ministers, all mediums, who act as channels through whom the spirits can work to give healing. He told of his own experience of sitting for healing, and of how he felt something quite definite happening to him – but with indefinite results. He was of the opinion that we could work with the Spiritualists if we would use their methods and say little of Huna. (Another HRA objected that this would not work, and said that he knew Spiritualists very well, and that their interest was mainly in the production of phenomena.)

THE POSSIBILITY OF DOING TMHG TYPE WORK IN GROUPS was taken up and discussed, with one of the newer HRAs telling of her efforts to  get rid of a sense of guilt which seemed to prevent full contact with the Aumakua and the getting  of a full healing. She had fasted and be able to get almost into the clear.  The possibility of holding group meetings to help members to help themselves and perhaps to replace the usual Telepathic Mutual Healing Group sittings seemed to be small with everyone so busy and the TMHG sittings available twice each day. Weekly meetings seemed not enough to meet pressing needs. The discussion went off into various other angles with nothing definite resulting. Dr. Hamman said that one must hold strongly to the mental image of the healed condition in order to get results. HRA Mary Cornelia Mine, (who had driven six hours and stayed the night in Vista to attend the meeting, and who lives at Searchlight, Nevada) said that many people rejected healing ministrations  because their na Aunihipili  clung to illness as a way of getting attention and help on the physical level. Several of us pontificated on this point.

The discussion returned to the question of what the Vista Group might feel was both important enough and also possible to undertake. One of the newer members who is endeavoring to work out a series of lessons embodying the Huna basics without using the unfamiliar Huna terms, said, “We are sitting here talking about healing. Some of us know a little about it, and some of us, like myself, very little. It seems to me that we need a reason for acting. If I am needing good health, just saying I want it is not sufficient reason for getting it. Before we really do anything in this life, we need a purpose. I call it a goal. I even wonder how many people sitting here in this room have a real and definite purpose in life. If we have no purpose, what else have we got? ” He went on to explain that unless one has a goal or target, which is equally held by all the three selves, the progress in any direction is slow. If one has a goal and needs health in order to reach that goal, the effort to get health by any possible means will be constant and effective.

I spoke of my wish that I could find a way to shift part of the HRA work to the shoulders of a group or of a few able HRAs so that they could get out the Huna Vistas, answer the many letters which take so much of my time, entertain the many visitors, and perhaps act as center for the TMHG sittings. This was a goal for me, personally, we all agreed, but we were unable to see how we could work together to reach it when we are so scattered and when all are so busy making a living. I explained that I was even too busy to take on the leadership of the Vista Group, and that if it were to be more than a paper group to be used as an introduction center for far HRAs, we would have to have more members living in Vista and having more spare time and energy than any seemed presently to have, myself included. The meeting ended with nothing definite done as to organization, but I asked that after thinking things over, the different members would write to me if they had definite ideas about what could or could not be undertaken. No date was set for a future meeting, and we went on to coffee and cakes and to getting acquainted. It was most satisfactory in that it showed rather definitely that the Guidance was to be watched for in something indirect but not as had been expected in the beginning. Perhaps the stress is to be laid on the social and fellowship angle in which HRAs can be introduced by letter and so come to have friends who think at least partly in Huna terms. For another thing, it has brought out the stern fact that if we are to spread the knowledge of Huna through group organization, somewhat, as do the churches, we must have what HRA Paul Ober apologetically calls a “gimmick,” rather than a “goal”! We need to find in Huna the things which will make people willing to spend, on sharing the knowledge of it, the time and money they ordinarily cannot spare.

We need to find a gimmick which will either help a person get something he needs badly, or has been convinced that he needs badly, such as Salvation in the teaching of Christianity, combined with everlasting life and happiness in heaven, as dogmatized in the churches. In Buddhism the promise was escape from the endless rounds of painful reincarnations. Christianity also offered healing, even if this was a promise seldom fulfilled. Buddhism and the Vedas offered no healing because of the belief that one must “suffer out one’s karma” without the benefit of Christian Salvation through Grace (which now begins to take on a fuller meaning as the Second Salvation reserved for the “Perfect” or “elect”).

The negative gimmick was hell and escape from it in the dogmatic Christianity which added so greatly to the simpler outer and inner teachings attributed to Jesus.

There is a third angle which I have not yet come to understand fully, but which seems to be a most important part of every promotional gimmick. This is something which, when inculcated in some way into the “true believer”, changes him from a rational and speculative cast of mind to that of a blind fanatic. This change has an amazing driving power behind it. It at once sends the stricken individual out to be a missionary for his accepted beliefs. In early Christianity such missionaries ranged the known world. Today the young men and women of the Morman Church endure much to spend a year in the field to convert the heathens. The Jehovah’s Witnesses amaze me with the effort and sacrifice they make, and both these by the utter blindness and inability they show, when asked, to consider any possibility of their chosen dogmas not being utter truth. Perhaps what we should do is to move into Missouri and try to preach Huna to the fine mules bred there. In any event, that mulish trait in the human animal is certainly something upon which religions and political parties depend. But how does one go about converting anyone [from] a mulish and blind adherence to a set of beliefs? The Catholics say that if they can have a child up to the age of ten, he will never be taken from them. The emotional appeal and urge to make war on some other set of beliefs activates the Jehovah’s Witnesses, at least to some extent, and I  get rid of them at the door by saying I am a Catholic, which usually does the trick. In politics war is made blindly, furiously and to the hilt on the other parties by a surprisingly large number of otherwise rational people.

While this blind and embattled state of mind certainly does the work, once it can be taught, coaxed or forced upon a person, it seems to me that it is the last possible condition to be desired in making a Huna convert. The basic teaching of Huna is that we can only win freedom by breaking away from such blindness and fixed centers of belief as others find lodged to stay in their na Aunihipili. Could it be that, after all, we who can grasp the fuller significance of Huna should remain content to stand well apart as the “elect” who are evolved and who look to “graduate”?


New Huna code word discoveries are being found as the “token response” is being made in the matter of putting before the public a word list and an exposition of the inner or mystery teachings of Jesus. In looking over the meanings for the several words meaning “a kahuna”, and the various dialects of the Polynesian tongue (which I am convinced was used by the initiates who wrote parts of the New Testament and a few inserts in the rest of the Bible, to conceal the mystery teachings), I made the enlightening discovery that in the Mangaian word, tuhuga, used for kahuna, the meaning is “a worker with wood”, or, in modern terms, a carver or carpenter. It will be recalled that when Jesus began his teaching in his home town, his old friends gathered around and said, “Is this not the carpenter, the son of Mary. From whence has this man these things? And what wisdom is this which is given him?” And they were offended at him.

Only when we know the word code can we begin to understand why the trade of carpenter was assigned to Jesus by the writers of the account. They could have made him a farmer, tanner, mason or any one of several things. In the Greek he was an artisan who worked with wood – a tekton. But the mystery teaching was too valuable to give on the surface. An articifer in Hawaiian is a kahuna. He could follow any trade or profession which demanded special training and skill. In the word given above, from the Mangaian dialect, the specification of a worker in wood is direct and definite. In the Samoan dialect the word is tufunga, meaning one skilled in working wood or one skilled in carving wooden images. In the Hawaiian we have to look behind the word for “articifer” and go on to that for wood, which is the thing Jesus worked with and which holds the primary secret of what the man god was and is in the inner meaning of Christianity. “Wood”, in Hawaiian, is laau, and the word gives us three overlapping code meanings:

  1. Laa means sacred, and is a word applied to the Aumakua and gods.
  2. La means light or day, and is the lesser symbol of enlightenment as against darkness, po, and evil.
  3. Au means a self, and we find this root in AU-makua or “The I Parent” or Aumakua. The “a” is elided in the words for the Auhane and Aunihipili. Wuhane; and Wunihipili.

So there we have a carefully hidden secret placed at the beginning of the story of the life of Jesus to tell the initiated who might come to know the code that Jesus was outwardly a simple man, just as his neighbors knew him to be, but secretly he was fully in contact with his Aumakua and spoke in two ways. The first way was to speak of the commonly known things which the less evolved and intelligent masses could grasp and accept on their own level. The second was as the Aumakua speaking in the mystery language of the code to those of high intelligence who were able to understand the abstractions and who were ready for them. These were the “elect” or chosen, and while the translators of the New Testament into Hawaiian saw fit to use a secondary word, wae, meaning “to choose” or wae`ia, the passive, “the chosen”, that was a mistake. They should have used the word ko`ho, which also means the “elect” or chosen, but in the roots of which we can see, thanks to the code. what these special persons signified in the mystery scheme of instruction and graduation.

Ko`ho: the elect or chosen. This code word has two roots which tell the whole secret, and in the secondary meaning of the whole word, koho, we have also a direct pointer meaning given in case one might overlook the root significance: the meaning of “to guess the answer to a riddle”!

Ko: “To accomplish; to fulfill; to bring to pass, as a promise.” The secret is that the “elect” have accomplished their evolutionary growth and have finished their schooling through several incarnations, so that they have learned the lessons of non-hurt and of love (especially for the mate to whom they are soon to be united in “the marriage made in heaven” as they step up in graduation to the next level of being and become na Aumakua through the “Grace” and help of their own Aumakua. All this is the thing we speak of as “graduation”.)

Ho: “To transfer; to bring here; to carry away.” This root tells of the graduation in no uncertain terms. Through “Grace” the Aumakua will transfer the “elect” individual who is ready to the Aumakua level of life in the normal and proper evolutionary process of growth.

At this point I would like to quote a line: “… and the word which ye hear is not mine, but the Father’s which sent me”. (John XIV:24) This is the Aumakua “Father” speaking to the elect. Jesus spoke in two ways to two levels of people.

I am beginning to wonder whether or not the word code material is going to turn out to be the “gimmick” we need to get the knowledge of Huna to the “elect” few who are ready for it. We have already found that the average churchgoer is not ready for the code material. Very few priests or ministers seem to have been interested. Perhaps our appeal will be limited to the high P.A. degree level people who have left the churches, but who retain a lively curiosity concerning the hidden meanings as covered in the code. In any event, it does seem that a body of knowledge such as that of Huna and the code and the P.A. reading system should in some way be preserved so that if only a very few may want it, it will be where they can get at it. From a strictly personal angle, I feel that should I fail to “graduate” this time and have to come back, it would be a wonderful thing for me to be able to find a few dusty books on a high shelf to give me back the things we have worked so hard to recover and to relate to newer psychologies and discoveries. Of course, there is the possibility that, should I be slow in returning, the world may have reconstructed Huna in the course of normal progress.

THE TMHG SITTING TIMES WILL BE CHANGED on Sunday, September 29th when daylight saving time goes to regular and we set our clocks ahead an hour here in California. If you miss the sittings, activate the “braided cord” to the Great Company of na Aumakua without hesitation. Accumulate and send mana. Ask for world peace and sanity, and go right ahead asking as usual for the Help or Guidance needed for yourself or friends. I often do my “specials” right on the even hour where some friend is in need of extra TMHG help. The line to the Great Company seems always open to any of us who have ever sat in with sincerity and understanding.

A “MASTER” IS COMING TO VISIT the U.S.A. from September 3rd to the 27th. He is Sant Kirpal Singh of India, president of the World Fellowship of Religions. He is visiting 52 countries on a 4 month tour to speak in halls and over radio and T.V. I make his P.A. 347 degrees.

AN INTERESTING STUDY VIA A P.A. READING OF A SIGNATURE was recently made when I received through the mail a nicely printed booklet titled ENCYCLICAL ON WORLD GOOD WILL, A Report to the Earth from El Morya Kahn, Chief Darjeeling Council, The Great White Brotherhood. At the back of the 23 page booklet giving the purported message from the “master”, there appeared a large squiggle for a signature. Although printed, I was able to get through to the writer, and if my reading is correct, a very excellent picture is given of what is behind this publication which is put out by “The Summit Lighthouse, Inc.”, P.O. Box 1155, Washington 13, D.C.

On the front of the booklet is a picture of a dark, large eyed, bearded and turbaned man, and from it I got no reading signal for some reason, possibly because I was reaching out to touch the writer of the message and behind the picture the only one to be found would be the artist responsible for the drawing of the picture (which closely resembles some of the Mark Probert pictures which he made of his spirit communicators a few years back).

The purported signature of the author of the message gave me a living person with a reading of constructive will and good clockwise personality circle, but with the V pattern of one harboring a strong eating companion spirit who, I take it from my reading, is the El Morya Khan entity, or a spirit pretending to be he. My reading for the spirit at once gave me a strong V pattern and a strong counterclockwise personality circle, so I concluded that he was a normal spirit possessing his own Aunihipili and probably able to do automatic writing through the living medium. The thing that surprised me was that the degree reading of the spirit was so low. It was only 313 degrees, and just slightly above the bad 310 level at which so many of the living get tangled and show their worst side. As the message was well written, or at least well edited, I looked it over carefully to try to see behind the very commonplace ideas on religion and politics some indication of things and purposes other than that evident aim of fooling all and sundry and making them think that there was a Great White Brotherhood with officers in the flesh. I found nothing destructive to match the reading of the spirit and his counterclockwise drives.

The modern “woods” are full of people who give courses or offer teachings which they try to make seem important by claiming that they are from some of the “Masters” mentioned in early Theosophical days by Mme. Helena Blavatsky and her fellows of the budding Society. Morya was one of these, and where the “El” and “Kahn” part of the signed name came from, one can only guess. El is Arabic to my way of  thinking, and so is Kahn, although the latter might be Mongolian. The “Morya” master of the early T.S. was neither an El or a Kahn, so far as I know. The “IAM” people have the “ascended master St. Germain” as their great spirit leader, and the Spiritualists in Los Angeles with teachings, courses and messages seem to have every master ever mentioned in Theosophy as well as several of their own working with, through and for them. A paper slip clipped to the booklet says that it was sent to me at the request of a mutual friend, so I take it that some HRA who thinks to convert me from Huna to this leadership is involved. El Morya is smart enough to set forth in his message all the many things wrong with us on Earth at present (as good a job as any HRA could do), but the remedy of a turn to good will and spiritual values is not at all new or very practical. However, it is hinted that if we will play along, the El Morya and his fellows will do the necessary things behind the scenes judgment: Not too good a “gimmick” in this promotion.


Mr. Adlai E. Waterman has done me a great favor by sending me a review copy of his little book, Obituary, THE ‘HODSON REPORT’ ON MADAME BLAVATSKY, 1885-1960. The Vasanta Press, Adyar, Madras 20, India. Price, cloth 4.00 Rupees, paper 2.50 Rupees, or perhaps from your local Theosophical Society book department. The announcement leaflet says, in part, “Regarded earlier in Europe as a ‘medium’ for mental and physical phenomena, MME. BLAVATSKY , in America and later in India, was surrounded by wonders. Strange voices and apparitions attended her coming and going; at her command, objects ‘materialized’ or ‘multiplied’. At her headquarters in India, a shrine or cabinet was provided for exchange of communications with her mysterious ‘Teachers’ said to be Mahatmas residing in the distant Himalayas and elsewhere – and letters of inquiry put therein vanished instantly or were returned counter-inscribed in a Mahatmic, hand. Unlike the seance phenomena of spirit mediums, these occurred without ‘circle’ and in full light, conforming to her will and intent.”

It is related that in 1885 a committee of the then English Society for Psychical Research investigated and a Dr. Hodson, relying on the statements of the Colombs, man and wife who had been employed at the India Headquarters and who claimed that they had been accomplices and had helped Mme. Blavatsky fake letters (by taking them from the Shrine by a secret door in its back and replacing them with added notations) added his condemnation to that of other members. A book was published giving the accusations and conclusions. It damaged the T.S. by attacking the veracity of the leader and the validity of her “authorities” for many statements etc.

Mr. Waterman has done a masterful job of reviewing the accusations and of showing with several drawings of the walls, cabinets, Shrine etc., that the Columbs could not have done certain things which they definitely claimed to have done. It is high time that such a book as this has been made available, and it should be in every library where the volume of accusations is carried, so that the two books could be set side by side and items checked.

While there seems to me to be no doubt about Mme. Blavatsky’s mediumistic ability, I am not at all convinced that the spirits with whom she worked as communicators were what they claimed to be. So many spirits have been pretenders that one is forced to look at what they give in messages to arrive at a conclusion concerning their worth. The P.A. reading method is also of great value in making a probe for veracity. Some time ago, as I reported in a bulletin, I borrowed a book reproducing the “Mahatma Letters” and made readings of both medium and letter signatures. I was not at all convinced that spirits of a degree high enough to be of the Aumakua level were working in giving the messages. The advice given was often bad, and from the degree indications, the spirits were of the usual assorted kind. Of course, I feel that to be a “Master” demands that one have more power, vision of the future, and wisdom than the Auhane. In other words, must be a Aumakua and, look as I might, I have never found anything in the messages of spirits to impress me that a single one of them was using a form of mentation above that of the Auhane of Huna. On the other hand, I am convinced that some spirits have in some way made a working contact with their na Aumakua and have had their help in producing the apports, materializations, dematerializations, levitations, healings, light and wind phenomena and so on and so forth. Na kahuna appear also to have been of a similar opinion. To get the magical protection needed in fire walking, they appealed, not to a spirit (they were expert mediums in many cases), but to a god – a Aumakua or an entity of that higher than Auhane level presiding over elements in Nature. To me, a message from the Aumakua in English or in precipitated writing or through the hand or mind of a medium seems a remote possibility and that the idea of “Masters” is not backed up by anything such high beings should be able to do – and do not do. It is a nostalgic dream of humanity to be able to get divine guidance from Higher Beings. And I am not free of participation in the dream. I am trying, as you all know, to get Guidance through the Aunihipili and the communication medium of the pendulum. The ancient “hunch” or “inspiration” method of getting Guidance has been found to be too unreliable and infrequent. The same may be said for dreams. While I may be barking up the wrong tree in my search for a Guidance method, just think what it would mean to some of us if such a method could be worked out and applied in our lives!


But listen to one I had. No, don’t, go away! The Father, Son and Holy Ghost had asked me to pick out some people I thought were ready to “Graduate” to become na Aumakua, and I had brought several of the finest ever. We met in the front yard of a dilapidated old stone house with the permission of an ancient dog who seemed in possession of the place. The grass had not been mowed for ages. It was nearing sunset. The air was sweet with the scent of new hay coming up from a busy little valley of farms.

The Holy Ghost sighed slightly and motioned up the first of my choice couples. The still beautiful woman looked at the old professor and her face clouded over. “Not him, ” she objected. “I’m a musician, and … ” The Prof. broke in testily. “Not HE, woman.” “Next couple,” said the Son, who checked them off in his little book.

The next faced the Holy Ghost and looked at each other. She said, “Do I have to blend with him? At least I still have my good looks, and if I had to share a nose like that!” “But, ” said the man hopefully, “I do speak almost forty languages…. “But you can’t speak English!” she wailed. “Next couple,” said the Father, nodding to the Son, who nodded back and made another mark in her book.

I pushed forward the two from whom I hoped the most. “This lady has been the mother of five,” I introduced, “and has served them endlessly, without a thought of herself. And this gentleman has spent his years helping people. He is the wisest marriage counselor in all of California.” The Holy Ghost brushed a speck of dirt from her shining robe and smiled a faint, wise little smile as she waited for the man to finish looking the woman over and coming to a conclusion. He said, a little sadly,

“I was hoping, but I’ve known this lady for some time. She’s had two husbands and she’s sacrificed them both down to the last cent, last breath and last…” The woman broke in hotly, “Isn’t that a mother’s duty? And did I ever spare myself in any way?” “Of course not,” agreed the Counselor … “but…” The Father shooed the woman gently away. “Go on back to your grandchildren, my dear,” he advised. “You will be happier with them.

“Well, Max Freedom?” questioned the Holy Ghost as the Son closed his book. I shook my head and reached for my purse. “I promised to pay someone for using the place,” I explained, and the old dog looked at the house and gave a bark. In a moment a bent little shadow of a woman came out and hobbled toward us. The dog took the bill from my hand and delivered it to her, wagging his tail knowingly. Just then another bark was heard and up the road limped a ragged old man led by a small grey bitch. The old woman said, “Can it be my Tim? He was lost behind the Iron Curtain years ago.” They came together calling happily to each other. The two dogs nosed each other in whining recognition. “Perhaps this old couple,” I began. “Why didn’t you say so,” said the Son, opening her book to a page much written upon. In a trice the two old bodies seemed to crumple and a mist rose from each and they blended, began to throb with life, and glow with light. The bodies, oddly enough, rose again and clasped hands …. and I swear they both tried to bark and wag absent tails.

“Both perfect?” I asked. “No,” said the Father, “They’d learned to love.” MFL

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