Three Questions

March 15, 1951

For Huna Research Associates
Covering the experimental approach to the use of Huna in HUNA and related religious and psychological fields.
From Max Freedom Long
P.O. Box 2867, Hollywood Station, Los Angeles 28, California, U.S.

THREE QUESTIONS

Three questions have been asked recently in letters arriving at the Study or by HRAs calling on me. I feel that they are important and will be of interest to all of us. They have been of great interest to me as I have searched for the Huna answers to them.

(1) How Can We Tell When We’re in Contact with the Aumakua?

This is in the same class with the question of how we can know that we are in contact with the Aunihipili. We may ask, in the same connection, how we know that we are in contact with our own self – the Auhane.

What we are after is an inner form of awareness of our own self or being, as an entity, or of the Aumakua or Aunihipili as entities or “selves.” In other words, we must, in some way, come to share that awareness which is peculiar to the other selves.

We share the awareness of the Aunihipili in most of our waking moments. It has the body and the senses to enable it to become aware of surroundings, sights, sounds, smells, movement, passage of time, and all those things. We share its memories and emotions. We enter its dreams and lay aside our own powers of rationalization while doing so. Perhaps in dreams we share most intimately the form of awareness which marks the Aunihipili, and in which higher reason is lacking – so that the genuine significance of impressions cannot be accurately determined, that determining process being our Auhane’s job.

To become aware of the Auhane as separate from the Aunihipili, we must become, as the sages of India put it, “a spectator without a spectacle,” at least for a few moments. We must refuse to pay attention to any of the sensory impressions offered by the Aunihipili, reject also memories, and watch to see of what we are then aware. We find it a thing hard to describe. It is awareness and that is about all we can say of it. The trouble is that unless it has something to be aware of, it does not function – seems to be a near-nothingness. But, given action, we see that it has the job of rationalizing all the sensory material presented by the Aunihipili. It judges and sorts memories to reach the correct judgment – a very important activity indeed, even if it appears so small in comparison with remembering and sensing with the bodily sense organs. The Auhane gives us a much better understanding of the real conditions around us than can the Aunihipili. The Aumakua, according to our best information, can give a knowledge of the TRUE reality of things and conditions, and sometimes we share the Aumakua form of awareness in what is called “realization” – in which we get a sensory impression such as that of white light which comes from no lamp or sun. We may sense perfect color with nothing before us to reflect the color, or perfect sound with no instrument to produce it.

As the Aunihipili controls all bodily sensations – having the organs of sight, hearing, etc, we cannot say that we, Auhanes, contact Aumakuas directly in “realization” where we become aware of perfect color, sound, or anything demanding the use of sensory organs to allow the awareness. The inescapable conclusion is (if we are to accept the three-self theory of Huna) that any awareness of the Aumakua MUST come via the Aunihipili, just as we must depend on the Aunihipili to make the telepathic contact with the Aumakua and to deliver our prayers and the mana to be used in changing the future to conform with our requests.

Very little is to be found in any religious or psychological literature, in any age, to tell us what we may feel if we become united with the Aumakua and aware of what it is aware. In the Yoga Aphorisms of Patanjali we find one of the rare attempts to describe the Aumakua. We read, “The soul is the Perceiver, is assuredly vision itself, pure and simple, unmodified, and looks “directly upon ideas.” In the New Testament we read, “God is love,” and in Huna the Aumakua and “gods” of its level of consciousness are symbolized as “LIGHT.” The Aunihipili is also the originator of all the emotions, and so, when we read of the ecstasy which is felt in moments of contact with the Aumakua, we can only be that much more certain that the Aunihipili is again the means through which the contact is made.

This dependence on the Aunihipili for so much, causes many HRAs to rebel hotly against Huna concepts at times. Many become enraged at the thought that they cannot pray directly to God as the very last word in Ultimate Being. They resent having to send prayers via the Aumakua or to have the prayers delivered even to the Aumakua through the indirection of the none-too-reliable Aunihipili. It is an incredible situation. It affronts one’s dignity and sense of personal importance. I would be only too happy to correct Huna on this point if I could, but the facts all continue to prove Huna correct. Whether we like it or not, we find that we actually are “our brother’s keeper” and he is ours, in so far as the Aunihipili and Auhane are concerned. We have to live with the Aunihipili and it seems to behoove us to stop complaining and settle down to train the Aunihipili and help it to grow. The very training we give it, by the same token, helps US to grow. If we Auhanes are ever to learn to become utterly trustworthy, as are the Aumakuas, we must begin by accepting the trust imposed on us when we were given the Aunihipili to teach restraint – to change from a greedy and savage animal to a man-in-the-making. We need all we can muster of love and will and resolution, of understanding and wisdom. We need faith in the verity of the Utterly Trustworthy Parental Spirit and in the fact that if we open the door to its help by inviting it to aid and guide us, it can and will do so. To become completely aware of the contact with it is of secondary importance. When we learn to serve, we will then be ready for the more advanced steps, whatever they are.

(2) Why Does It Take So Long to Get Answers to Our Prayers?

This is a question that must have puzzled mankind from the day when prayer was first invented. Christianity answers by saying that it may not be “the will of God” or that we lack faith, or that we are sinful. Huna has an enlightening addition to offer in the implications of the root meanings of the word for patience, which is hoo`mana`wa`nui. The literal translation of the roots in the order given is, “to make mana for a space of time, to make it very large.”

The major need for patience as seen by the kahunas, it is to be supposed, was in waiting for the prayer to be answered, meanwhile keeping on with the work of making mana and sending it to the Aumakuas until it was large enough in amount to be used to complete the building of the answer to the prayer.

It is evident that on the level of the Aumakua, time and space are not fixed and set – that they can be shortened or expanded before being let down to our level of being as physical facts or conditions. If this is the correct interpretation of Huna concepts, as I strongly incline to believe it is, the time taken for the changes to be made to provide the answer to prayers depends in large part on how hard and how often we work accumulating mana and sending it to the Aumakuas in repeating our prayers.

In Catholicism, where many things, such as the mass, are to be found (although not set forth in the New Testament), there is also to be found the teaching that when one is born he is provided with a Guardian Angel to be with him through life. This checks with the Aumakua of Huna. Later in life, when something is urgently needed in answer to prayer, the prayer is repeated over and over every hour of the day for up to nine days – the novena. Huna tells us the hidden meanings in these things. (Note the part played by these two things in the pages included in this bulletin to be sent to men in the armed services and to their loved ones who will pray for them.)

(3) Can You Suggest the Best Way to Try to Get Guidance from the Aumakua?

This question, from the Huna point of view, involves us in several considerations. First, we have to remember that the future may have been crystallized for us well into the future. It may be knitted in with the futures of several other people. Also, events to come may be of such a nature that they cannot be changed altogether, especially if they relate to national or world conditions long in the making. We are safe to say that if the wiser Aumakua, looking into the future, sees something ahead that would make the granting of our prayers impossible or less than a help to us, the prayers will not be granted.

Guidance seems to come in two ways. First, circumstances come which push us into certain decisions and actions. Second, we get the flash or “hunch” that tells us what is best to do, and the feeling comes with it that this is Guidance.

We must always keep in mind the fact that the Aunihipili may have fixations or illogical and stubborn ideas of what should or should not be done, and we must watch with care to make sure that what we consider Guidance is not an idea pressed upon us by the Aunihipili. Or it may be that our Aunihipili has reacted to a form of hypnotic suggestion directed to us by some driving salesman who makes us think that our impulse to buy the house he offers to sell is Guidance.

The best method seems to be to try to solve our problems for ourselves. Pray for Guidance, turn the problem over and over in your mind day by day if time allows, and do all that can be done to see the way to proceed. Keep an open mind. Keep alert and expectant of Guidance flashes. Practice relaxing physically and mentally once a day to watch for and invite Guidance in the form of flashes sent via the Aunihipili. Do not relax too far mentally. Watchful waiting is the needed attitude. Keep a gentle and coaxing, but firm hand on the Aunihipili. Bring it back to the matter in hand if it slides away. Talk to it and ask it what it has received or can get on the problem. Watch with care what it pushes up to you by way of thoughts and symbols or pictures. Sleep over what may suddenly seem to be the full, complete and brilliantly correct answer to the problem. It may be nothing more than a sales talk from the Aunihipili for what it desires or what it wishes to avoid. Try imagining yourself as having followed this flash, then live out a few major aspects or details of the situation as it would be should you obey the hunch. If you watch carefully, you will discover in this projected living several things not as expected or not to your liking. If that is so, try afresh. If not, the flash may have been genuine Guidance.

PALE`OPUA is a word well worth study. Its general meaning is given in the Andrews Dictionary as, “to pardon one’s offenses, as the priest in former times by offering a sacrifice.” The specific or hidden root meaning is most enlightening. Pale has the meaning of a covering to veil or hide something. (Fixations? Guilt complexes?) It also has the meaning of “making void, as a law; to render useless; to stand in the way and to hinder.” (The fixation hinders or stands in the way. It “blocks the path” in Huna terms. It must be uncovered and brought to light in order to make it void or inactive.) The root word opua means, “something hanging in clusters or existing in clusters.” This would make no sense at all if we did not already now that with the kahunas the symbol of the “cluster” was that of a cluster of thought-forms making up an idea, in this case a hindering and hidden idea composing a fixation. We see here another of the many evidences tending to prove the fact that the kahunas of old knew the part played by fixations held by the Aunihipili and that they took steps to remove these as the major part of the rite of pardoning one’s offenses. Nothing in the word pale`opua suggests anything by way of a sacrifice. That is part of the contamination which the ancient Huna system suffered.

WALL OF PROTECTION PROJECT

The next six pages are in the form of an open letter to men in the armed services and their loved ones who may also wish to know the most effective way in which to pray. This is part of the WALL OF PROTECTION project and service being undertaken by us as HRAs. After several attempts, I succeeded in writing these instructions and the simple explanations to go with them. As most of those addressed have Christian backgrounds, I have used that angle of approach in so far as was possible. However, no man’s beliefs will be deeply offended I am sure.

HRA A.F. wrote of hearing Lowell Thomas tell on the radio the story of “a woman in Detroit who has 21 little soldier figures in a lighted window, beside a miniature church. It seems her 20-year old son, Roy, in Korea, was wounded; then he wrote her to put a light in a window and pray for him so he wouldn’t be hurt again. She did, and wrote him. He read her letter to his buddies and first one, then another, asked Roy if his mother could do the same for him, until now there are 21 little images, each with a name on its feet.”

I believe that a great many boys will be only too happy to know that we are praying for them. Many may understand and follow the directions for prayer in the letter. The same thing applies to their loved ones at home. If possible, will you send the letter to one whom it may help? 6¢ will take it and a page from you to Korea. There are extras here at the Study to replace ones sent out, or many extras to be had for the asking if they can be used. May this work turn out to be a real Service on our parts and help fill a need in young men who may be uncertain which way to turn. MFL