The Aumakua as “The Lord”

July 1, 1955

2 MONTHS THIS TIME, between Bulletins instead of 3, thanks to your gifts for “Cigbo,” our cigar box “kitty,” who has scratched up the “stuff” for a Bulletin in better time than usual. I am also trying to clear the decks so that I can find time to get out the ad sheets for the new book, GROWING INTO LIGHT, which is due to come off the presses about July 15th (about which, more a little farther on).

IF YOU AREN’T USING HUNA, YOU ARE WORKING TOO HARD!

I say this with deep conviction because I marvel from day to day at the help which I am receiving in answer to carefully made Huna-type prayer actions. Beginning with the sale of the Hollywood home two hours after signing to buy this one at Vista, Aumakuas have responded at every really important step which I found hard to make alone. I will always remember that Sunday afternoon in Hollywood when it seemed I could not by any possible means get packing done to be ready for the movers the next morning. I suddenly turned to Aumakuas, and in a few minutes two farmers from the East, out to see the Hollywood sights, looked through the wire fence at the boxes lined up on the lawn awaiting tops, and asked, “Do you need some help?” They took off their Sunday coats, rolled up their sleeves, and spent hours with me, saving the day and making the move possible on time.

Here in Vista, problem after problem has been solved with the help of Aumakuas. I now say to myself, “If my Aunihipili and I cannot get a thing done, I will see what all three selves can do.” The prayer-action made and the mana gift, along with the mental picture of what is wanted being sent, one has then only to START THE WHEELS MOVING BY TRYING TO DO SOMETHING ABOUT THE PROBLEM. One starts to “scratch around,” and in due time one is Guided or Helped to just the right answer. Or, and this is often the case, something better than had been hoped for turns up.

The problem of finding a good used letter press for our printing needs as a book publishing company was one of getting the right press and still keeping inside the figure of $1,000 which had been obtained for this purpose. In Los Angeles the dealers were asking $1,500 for a used press of the right kind. To this would have to be added sales tax and about $100 for trucking it to Vista. Soon after laying the matter in the hands of Aumakuas, a letter came saying that just the press I wanted was for sale in San Diego, and that it could be sent to me for $30 truck fee. The price was $895. I inspected the old press, took it, and, with the added cost of installation, electrical wiring and help in assembling it after the haul, the cost remained well under the $1,000 mark. For you who know job presses, let me say that it is an old model C & P Rice Craftsman, size 12×18. I am having new rollers cast and some springs given new tips, after which all will be in good working order.

PLANS FOR HRA PRINTING OF BOOKLETS, using the used press, have still to be solved in good time I am sure. For running illustrations and for reprints, an offset press is needed, but I am confident that when the time comes, one will be available. In fact, a neighbor living about 15 miles away has such a press, and with some repairs and a new supply of plate-making materials, it could soon be made ready for use. However neither I nor the owner knew enough about the operation of the press to go ahead without more information.

CAN WE ASK AUMAKUAS FOR HELP IN LITTLE THINGS?

This has often been asked. There has been a feeling that such a great and wise being as the Aumakua should not be bothered to help us find a lost tool, for instance. My own experience, and that I find passed on to me in many letters, makes it very certain that we are intended to ask for help in small matters. THE AUMAKUA IS A PART OF THE MAN, and as such, is as much interested in the little things of hourly need as we who are the Aunihipili-plus-Auhane combination. I grow into the conviction that when we come to put aside the old idea that “God” is too mighty to be bothered, and when we realize that the Aumakua of each man stands for him in the place of a god, but remains just a part of himself, then we begin to live normally. We begin to invite the Aumakua to take its full part or third in living our life.

ANOTHER QUESTION WHICH HAS BEEN ASKED, and over which I have long pondered, relates to the matter of whether we may legitimately ask Aumakuas to help someone incurably ill or old to cross swiftly and with little of the suffering which endures and darkens the lives of many who could ask nothing more than a swift transition. In three cases I have asked that a dear one be helped to pass swiftly and easily, and in each case the prayer was granted. I have no slightest doubt but that we are well within our rights in asking help in such matters. After all, Aumakuas are wiser and kinder than we are, and if we can see that long suffering before death is bad, how much more can they see it. THE KEY SEEMS TO BE THE ASKING. The strange rule that binds the Aumakua and prevents its taking an arbitrary part in our lives can only be set aside when its help is requested, and when we are willing to accept what, in its superior wisdom, it sees is best to give us. There are a number of authenticated stories of Polynesians who have been given to foresee the time of their death, and who have asked for a painless transition – and who have been given it. Strange reports have been given from time to time by travelers, telling of men who were able to lie or sit down and die when they so wished. One is forced to decide that even the act of continuing on in the physical body may be ended by an action of mind to control the Aunihipili and, perhaps, to get the assistance of the Aumakua. It seems rather probable that many who have failed to impress on their Aunihipili the good of leaving the body when it should be left, have had their Aunihipili cling to the body and suffer endlessly when it was all most unnecessary. It might be a good thing to put the Aunihipili through a training period to impress upon it the folly of clinging to a body which is no longer of use for normal living. On the other hand, some day we will become civilized enough to help those who suffer and crave release, to become free to go.

THE TAPE LECTURES have been called for to a greater extent than I had expected. In the last Bulletin I mentioned only three tapes. Actually there were six of them made up at the request of the Charles Pitts group at Sunnyvale, California. It may be that offering the tapes on a donation basis made it more attractive to send in a tape to have a lecture dubbed on it, or to send in a request to borrow a tape to play to oneself or to a gathered group of friends who have indicated some interest in Huna.

At this writing, the Crescent recorder used in the duplicating of the lecture tapes is in for extensive repairs. I had built a padded box to sound-proof the instrument while dubbing, and the pads held the heat in while keeping the sound out. A new transformer and a partial set of tubes are required. A young neighbor living on our hill is an expert in high-fidelity instruments, and when I ran into trouble, he came to the rescue, knowing where to take the instrument, and even taking it there for me. It never has been exactly right, and he tells me it will now perform better than ever. He will also hook wires from speaker poles to the recorder and I will no longer need a sound-proof box. Some of the tapes are on thinner material and the ends of lectures are lost off in making the duplicates on heaver tape stock, but little will be lost that is of value. The work of transcribing the lectures so that they can be read and edited against possible mimeographing is well along, thanks to the kindness and patience of HRA Gardner, down in Austin, Texas. Several HRAs who do not have tape players, have said they might like to get mimeographed copies of the lectures to read. These copies could also be read in group meetings where the tapes cannot be used. Of course, my golden voice cannot be enjoyed as I labor through a lecture, but some may even prefer having the lectures on paper. By the way, these tapes are made to run at the slower of two speeds, the 32. One HRA is sending back the tape he requested, finding that his instrument only runs on the faster or 72 speed. Please let me know if you have a fast-running machine so I can dub you off a special reel on the 7 inch spool – and be sure to say whether or not your instrument will take a spool that large.

A STRANGE BOOK BY A FORMER HRA, written under her maiden name, Irene Conybear, is titled CIVILIZATION OR CHAOS. (252 large pages, well printed, paper covers, $3 post paid, from Markham House Press, Ltd, 31 King’s Road, London, S.W.3, England. Order direct from them if you wish a copy.) This book is strange in that it makes the approach to the danger of world chaos through a fixed belief in the teachings of Meher Baba, one of the modern holy men of India, founder of his own cult, and – at least to those willing to accept him at his own evaluation – the latest Avatar or world savior. For some years, Meher Baba has taught his own mixture of Oriental beliefs, added to them dogmas of his own and has promised some of his faithful followers that the one fine day would break his vow of silence and speak the “WORD” that would cause the whole world to reform, save itself from chaos, and to live according to his teachings. The faithful followers were promised that they would be raised to the high state of masterhood and be allowed to select disciples, etc. Several times a date was set for the “WORD” to be spoken but each time Meher Baba found some excuse NOT to speak. Of late he as announced that when he is about to die he will speak. A religion and book … based on a personality.

HUNA HAS THE GREAT DISTINCTION of being one of the few great and enduring religions which was sufficient in itself and so was able to stand without the support of a Man-God. It had no book and it rested on no personality from whom sprung the teachings. However the greatest of kahunas, Jesus, had a strange thing happen to him. He did not teach Huna, except to a chosen few, and to these he spoke of the “Secret” only in veiled words – probably a dialect of what is, in our day, Hawaiian. He may have seemed to the masses to be claiming that he was God or the only true son of God, and he may have seemed to demand personal worship. Our insight into Huna now shows that what he said in Huna terms had nothing to do with the dogmas which grew up to surround his life after he was gone.

So many of us “hunger, and thirst” for a true knowledge of his teachings. We have discarded the dogmas and desire the inner lore. Letters come to me frequently asking for more of this material. I have promised to share my findings on this score from time to time, so here are two glimpses behind the veil.

(I) When Jesus said, “Ask it in my name,” he used the Huna code in which the word of kahunas for “name” was i`noa. The i root means “to create,” and is the symbol of creating the mental picture of the condition desired – the condition for which a prayer is to be made in order to have it brought about. The second root, noa, means “to be released from restraint of any kind.” This is the symbol of (a) being freed from any hindering thing which prevents the Aunihipili from making contact with the Aumakua and sending the created mental picture with a flow of vital force or mana [and] (b) the releasing of the mana gift and the picture made up of clustered thought-forms into the keeping of the Aumakua to allow it to do its work of causing the prayer to be answered by changing the old future and bringing about a change to fit the picture. With the Bard of Avon we can ask, “What’s in a name?” And with Jesus and kahunas we can reply, “The secret mechanism of effective prayer.” Jesus, like all great kahunas, thought of himself as a three-fold man. At times he spoke as if he were the Aumakua – as, indeed, he was, and as we also are. (“Ye are gods.”) When Jesus said, “I (am) the Way, the life and the truth,” a knowledge of the language of the secret lore enables us to understand what he was teaching. There is no verb for “am” in the language of the Secret. He could only have said, “I,” and so was speaking as the Aumakua, for it is the self to whom the “way” or path along the aka cord runs, and by means of which the “life” or mana force is sent upwards, then, in changed and cleansed vibratory form, is returned to help the two lower selves. The Aumakua is the Great Verity of TRUTH of Huna. The fact that it exists, is a part of the man, and that it can and will accept and answer prayers properly made for proper things – this is the very heart of Huna. It was what Jesus was restating in the customary veiled words of kahunas.

(II) The most singular dogma of Christianity is contained in the historicized presentation of a great Huna truth. The historicized version is that Jesus died, remained dead in the tomb for three days, then came back to life. The veiled statement, evidently made by a kahuna, would have been, “In three days he rose from the death.” The word for “die,” in the Sacred language is make, which also means, “to desire or wish for,” “to be proper, right and fit,” “to allow or permit,” and “to exist or come into existence” The word for “three, is ko`lu, the first root, ko, meaning, “to bring about or accomplish,” and standing as the symbol of all needed things – our supply of things necessary for life. The second root, lu means “to scatter or sow seeds.” The thought-forms of the desired and pictured thing mentioned in the prayer are symbolized in Huna by “seeds,” and these are symbolically said to be sent to Aumakuas with “water” or mana to cause them to grow into a reality or answer to the prayer-action.

It will be seen that the symbolic “three” points to the prayer and its nature as well as its answer, at the same time it reminds the listener that the three selves must work together to bring about the desired “supply” of needed things – things which the roots in the word for “death’ show us must be “right, proper, fitting and allowable” under the law of non-hurt where others are concerned. To “rise” (as from the dead,) is ala, which also means, “a path,” and which as “path” gives us the unmistakable symbol of the aka cord connecting Aunihipilis with the Aumakua. It is the “path” along which the thought-form picture of the prayed-for condition must be projected on a flow of mana.

When an initiate into Huna spoke to those familiar with the veiled language of the Secret, and when death and a rising in three days was mentioned, it was not an actual or physical death and arising from the grave. Instead, it was a restatement of an exacting and effective method and philosophy of prayer. Incidentally, the word for “path” also had the meaning of “to anoint,” and this was the symbol of the cleansing done by the Aumakua when it quickened the vibration of the mana force sent to it, then returned it to cleanse, bless or “anoint” the lower pair of selves in the body. We all become “God’s anointed sons” when we make successful contact with the Aumakua and offer our surcharge of mana as a gift of love. When this is done daily, we are daily baptized or cleansed anew with the “water (mana) of life” and our sins are washed away if they are not such as demand that amends first be made. The “washing away” applies, also, to the removing of the complexes or things that “block the path” to the Aumakua.

THE AUMAKUA AS “THE LORD” appears clearly when one looks for the Huna word for “lord,” and finds that it means “Lord or master of the dividing of the waters.” The “waters” are the human manas, three in number, and each of a kind appropriate to the use of the three selves. The symbol of “dividing” is found in the root meanings of parts of several words used by kahunas, and in every case the symbol points to the great necessity of dividing the low mana or basic vital force so that the Auhane can have its share to use as the “will” and with which to reason, while the Aumakua uses its share for its own living purposes and to cause changes in the pattern world of aka forms so that when the future comes into the actual and material present, it will be the desired condition – the “answer to prayer.” Jesus, speaking as he so often did, as the Aumakua, was one with the Father-Mother Aumakua, and as such, was veritable Lord of the Division of the Waters for his three-self unit. In venerating Jesus as “Our Lord,” could we but know the Huna significance of the vital part of what was written down from oral tradition about him, we would know him as a man who taught the ancient Secret. He was indeed an anointed one. He was Christed or Chrisomed with the return flow of High Mana. Each time he prayed he died and rose in three days from the dead. He was the very symbol of the Aumakua, as the “Way, the Life, the Truth or Light.”

WE, THE GATE KEEPERS have a most important duty to perform. The “gate” or “door” symbol has been of much importance in past centuries in the veiled teachings of Huna. We see this in the various mentions of gates and doors in the stories of creation.

In THE GARDEN OF EDEN there was a gate keeper stationed with a sword of fire to prevent the sinful Adam and Eve from returning to the Garden after being cut off and cast out because of their sins of harboring “eating companions” or evil spirits, and because they had to live with paths to the Aumakua blocked by weeds and thistles which cursed their fields – these thorny plants symbolizing both the “eating companions” and the guilt or other fixations. If one were initiated into Huna, one then understood the meaning of the tale and realized the necessity of clearing the “path” to the Aumakua in order to be allowed back into the Garden of Eden – into full and normal cooperation and contact with the Aumakua who can guide and help and make life as it should be.

The GATE TO HEAVEN also has its keeper, but in this case it is not an angel with a flaming sword. It is simply the path along the connecting aka cord which leads from the Aunihipili to the Aumakua. It is the “GATE,” and what “blocks the path” symbolically closes the gate or makes it narrowed down so that almost nothing can pass. Job (4:5) wails of his troubles and declares that even his children are “crushed in the gate.” Jesus, (Luke 13:23 to 30) was asked about the smallness of the number who could be saved. His reply was a discourse on the symbolic gate. He urged the necessity of finding the gate and the way to pass through it, going to some lengths to describe the sad state of those who had the gate shut against them. Peter, supposedly given the task of guarding the Gate of Heaven, symbolizes again the fact that until the path is unblocked by making amends for hurts done others, and by getting the “foot-washing” type of help to clear away complexes and drive away “eating companion” spirits, full contact and cooperation with the Aumakua or “Master of the House” is impossible. It may be noted that in the Book of Revelation (21:12), the symbol of the “gate” was stressed by having twelve gates, each guarded by an angel. But the promise was given, “And the gates of it shall not be shut at all by day: for there shall be no night there.” The “Light of day” symbolized in Huna the condition in which the contact is established and the gate kept open. “Night” or darkness is the symbol of the condition in which we find ourselves when cut off from the Light and so must stumble blindly along, unable to see and unable to help ourselves. It behooves us all to begin knocking on the gate so that it can and will be opened to us.

THE FLAMING SWORD in itself is a Huna symbol veiling the deeper meanings. “Flaming” is wa`ke, the two roots making up the word telling us that the gate is guarded by the creation of a “space between” the Aumakua and the lower pair. Also, that – in ke – the “flame” is something that “hinders or obstructs one from passing along.” Significantly, this root also means “to fast,” and so gives one of the major aids in opening a closed gate or path. The man drops everything, even stops eating, and gives himself over to the task of opening the blocked path. Fasting is a great physical stimulus and it brings the Aunihipili to heel faster than almost any other thing. A period of fasting also makes the Aunihipili feel that amends of an important kind have been made for past sins.

THE SWORD which blocks our path is “barrenness” or lack of water or mana. In other words, if we are barren and send no gift of mana regularly to the Aumakua, the “sword” blocks the path.

THE WAY TO THE FULL LIFE is so often missed by even the most eager student. I have noticed that a great many of the HRAs who have once caught a glimpse of the Light and who have felt the thrill of contact, keep feeling blindly around in an effort to repeat the experience. They take to reading endlessly in books and courses offered by the blind leaders of the blind who have never heard of Huna, or, if they have, pay no attention to it, their eyes remaining fastened on old material and a certain symbol written thus: $. Others talk and write letters and talk and talk, always trying subconsciously to repeat the glimpsing of the Light. One can read and talk oneself out of all chance of opening the path to Heaven. The ANSWER is to order the reading and stop the talking until understanding is won and it is time to teach a little here and there when a student shows signs of being willing to listen. The planned and ordered daily study period is of greatest importance. The daily use of exercises, prayers and affirmations is of equal importance. The aim must be, first, to review and correct and sharpen to a razor edge the beliefs we, as Auhanes, will accept and hold. That done, the second step is to begin reforming or retraining the Aunihipili so that it holds and reacts to the same set of beliefs and to no others such as may be fixed or complexed at the start.

GROWING INTO LIGHT

FOR A LONG TIME I have seen the need for a plan or program fitted to the needs of those who are without a proper one. After much thought, I decided that it was high time that such a plan be made up in the form of daily readings, instructions, prayers, affirmations, bits of fresh information, and touches of colorful stories to linger in the mind and keep the Aunihipili entertained and at the same time remembering and learning the basic lessons.

MY OWN PRACTICES, convictions and exercises have been written into the book containing this general plan. The book is titled, GROWING INTO LIGHT, for that is exactly what it is planned to help the average busy and often slightly uncertain student to do. It is a direct path to a definite and very real goal, and it is aimed at stopping the endless circlings in the maze of modern “teachings” so that each day will bring one closer to the time when the veil will again be drawn aside and the Light will be glimpsed. The book is so simple that a child can read and understand it, but what it contains is a road map with every crossing marked so plainly that one cannot go astray. Spend a few minutes a day and buy Light for yourself.

THE PUBLICATION DATE of the new book will be around July 15th, allowing a few days either way. The price will be $3 post paid. (In California, $3.09, to cover sales tax.) Please order from HUNA RESEARCH PUBLICATIONS, P.O. Box 875, Vista, California. This is our company, and it handles all direct sales.

A NEW HUNA GROUP IN DENVER, COLORADO has recently been formed by HRA Charles Pitts, of the Sunnyvale, Calif., Group. His work has taken him to Denver and he has the new group operating there already. Ask for his address if you live in that vicinity and wish to take a hand in the work.

THE SERIES OF ARTICLES IN LIFE magazine, dealing with the several great religions of the world, is coming to an end. This series is an education in itself for those not too familiar with religions other than their own. I heartily recommend that all the articles be read. Any good library should have LIFE files. My feeling after reading the article which is fifth in the series is mixed. One cannot be touched by the steadfastness with which followers of various faiths cling to what they have been taught to believe is the truth. On the other hand, as an old school teacher, I cannot but stand aghast at the abysmal lack of education in all religions which should enable a child to look over the field and select the religion he might decide was best. The garbled truths and masses of superstition and dogmas drive home to one the dark fact that most religions are utterly frozen and reactionary as well as archaic. Science progresses in the year 1955. Economics drags along fitted to the conditions of a century ago (conditions of many centuries ago in many parts of the earth), government sags down to be dated as of conditions ranging from 1,000 B.C. to about the year 1776 A.D. Religions of the older sort, still have the look of something dug up in dusty ruins. Mankind progresses very slowly owing to the reluctance of the masses to (1) accept an education in matters colored by personal or group prejudices, and (2) to make changes in old and set ways. It takes the impact of something very large to cause a change. But, perhaps the A or H bombs may be big enough to force greater changes in the next century than have been made in the whole of historic time. We now have sufficient knowledge to enable us, given a little leeway for experimentation to test new plans for new ways of life, to bring government, economics, sociology, education, and, yes even religion up to the 1955 level. In Huna we have all the basic things needed for a modern religion, and, in addition to that, it offers to bring the semi-science of psychology up to date as well as that of psychic science. Where is the leadership and the clear vision that is needed to start the modernization of our world which is now four-fifths archaic in some degree or other. Even science holds blindly to an archaic attitude toward the things of mind and spirit which cannot be caught in a test tube. Yes, there is work cut out for any and all of us, and we can do at least a little bit toward spreading the gospel of progression and sanity as against that of reactionary blindness.

NEWS FROM THE VISTA HOME FRONT

So many of my friends exhibit a keen interest in the new home place which we have procured near Vista, that some news may be in order. The unpacking and stowing away of things has almost been finished. The long screened porch on the west side of the old house has been more or less set in order, and is a delightful place in which to have meals as the days grow warmer. The little flower garden is bright with flowers after a long slow start. The vegetable garden is providing turnips, red beets, string beans, onions, and the tomatoes and melons are at last beginning to set on. The cold Spring prevented the setting on of the avocados except for a tiny and very lonesome one here and there. The wild blackberries offer delicious gifts and continue their invasion of the grove, but are being fought back a little here and there. Visitors are now less frequent, and we are beginning to settle down and into our stride, so to speak. We love it more and more here, and constantly give thanks for the help of Aumakuas in getting here.
MFL