March, 1962
The Secret of the Golden Flower
A CHECK IS BEING RUN ON THE SEVERAL GREAT SECRETS OF HUNA
You will recall that on page 3 of the last Huna Vistas (No. 30, for February, 1962), I asked you to join me in working out a “methodology for opening the path” to the Aumakua. I also told of the method I would use in this piece of research work. I would hold my pendulum over my left palm and watch it register with swings, the progress of the act of accumulating mana, sending it to the Aumakua, and getting back the return flow as “the rain of blessings”. I said that we were now going over to the side of mysticism because we were going to ask for mental or psychic impressions which might give us directly or in symbol form the answers to such questions as we might ask during the sittings (after the return flow of mana had been sensed) of the Aumakua or high Guide Spirit watching over us. The pendulum would be used to get “yes, no and doubtful” answers from the Higher intelligences or wherever the answers might be derived. This matter of the pendulum and the Q &. A approach runs contrary to the earlier conclusion that the Aumakua does not answer us in such a direct manner, but through the Aunihipili, which in its turn gets a thought-form picture and passes it on to us in symbols or dream structures rather than in words. Only testing will tell us whether the earlier conclusion was right or wrong. (I am not forgetting the warnings of the few HRAs who fear that spirits may influence the pendulum answers or the “seeings”, but I must take that chance. Nor am I asking that what I “see” or sense or get via the pendulum be accepted by any of you. Rather, I present my findings and tests in the hope that you will make similar tests and tell me of your results so we can pool and compare information or guesses.) (In passing, let me say that I have been inclined to believe that the hearing of a voice speaking in the ear, when no person was near, could always be put down to the action of a spirit of lower degree by far than a Aumakua. HRA Verne Cameron decided a few years ago that we were wrong in our understanding of the Aumakua, and was strongly of the opinion that he was in contact with his own, also that it had given, through the Aurameter, a form of pendulum, its name. It speaks to him in emergencies, twice crying in his ear in English a warning of danger ahead while driving a car. Help is also given in map dowsing for water, oil and other minerals.)
THE FIRST AND GREATEST SECRET OF HUNA, was probably the existence of a Aumakua and the fact that contact can be made with it. Tied in with this basic secret are all the secrets of theory and of the mechanics of making the contact as well as of making a prayer for Help, Healing or Guidance. Our first test must “put the horse before the cart”, in as much as contact has to be made successfully before we can have the mechanical evidence of the very strong pendulum swings and circling to tell us that the Aumakua is there and has been touched.
THAT IS THE MECHANICAL TEST. The MYSTICAL test comes next. One may ask the Aunihipili whether or not there is a Aumakua and whether it is in contact with it. A “yes” via the pendulum is mystical proof which you may accept as valid for yourself, but it is not proof for the other fellow. Or, we may ask for a clear psychic impression or “seeing” or “hearing” to give a subjective sensory something which will allow us to believe that we, as INDIVIDUALS, have been given proof of the verities in question. The impression may come as a symbol or as a moving picture dramatizing the answer, as in my case when I saw a hula dancer apparently dramatizing the sending of low mana to Aumakuas and receiving back the return flow of High mana. Or, the answer may be delayed and may come only after several sittings in which the request for evidence has been repeated. The answer may eventually come in a dream, or in a sudden flash of understanding and conviction. The flashes usually come when one is physically occupied at some task which requires little mental effort. (I had one such flash, years ago, while taking a shower bath and another while correcting spelling papers for a class In Hawaii.)
THEN THERE IS THE INTELLECTUAL TEST. This is made by searching for some account in the world of books in which a writer has told of his personal experiences and mystical impressions. Most such written accounts come down to us from older scripts as revelations. They have become impersonal statements of facts, although the “facts” have been accepted as such by a small part of the readers. Religions and endless cults have no other foundation. However, when we find enough agreement on the “facts” in several “revelations”, we may say that there we have enough intellectual proof to satisfy our individual needs – in part or quite completely. Here we have the “traditions” which gather through the years the flavor of truth in some mouths, if not in others. An example of a tradition is to be seen in the Christian dogma that God allowed Himself to be taken away from His job of superintending all of the Universe so that He might be born in human form as Jesus, who was, at the same time His own son and also the Holy Ghost. There is no proof of this strange and mixed belief except in the written “revelations” of some poorly identified men who may or may not have been hiding Huna secrets in a code buried in historicized fiction, the result being a “tradition” accepted on its face value for centuries by a large part of the western world. However, in even the most illogical, unproven and even absurd elements of traditional beliefs we may find items to use with telling effect when we assemble intellectual proof of certain basic beliefs. Two and one half years ago the traditional beliefs surrounding the Tarot Cards were taken up for examination and debunking in the Huna Vistas. There were some loud objections as the traditions were placed on the operating table and dissected. But after a mass of unproven claims had been cut away, we came up with some fine basic Huna well hidden in a clutter of symbols.
FOR MOST OF YOU HRAs, INTELLECTUAL TESTS are all that, at present, may appeal in approaching the test for the validity of the Aumakua. I have had not a single letter to say that one of you has joined me in the pendulum test for validity or the search for individual mystical experiences bearing on the matter. This being the case, I am sure that the majority of you will prefer an account of my survey of intellectual proofs rather than of my recent mystical “seeings” and “sensings”.
(((((Sekrut NOTE from ME, CIGBO: Being responsible for the morals and manners of boss, I can’t let him scold all of the rest of us and pretend he had some “seeings and sensings”. He had the flue like the sparks fly upward, you know the kind, and in the few times he tried his essercise he gave up and went back to bed with his books to follow that intellectual approach way. Howeve I was on the job faithfully and I did essercises in scratching. I got quiet a few “Centsings” into my box from your letters, and that is more important than anything I have noticed boss getting of late. I’m the real kats, not boss. He just muddies along, but I never missed “seeing” a check or bill or stamps or anything in an ennelope yet. Cheers for your very own Cigbo!))))))))
AFTER BEING INTERRUPTED by that traitorous and egotistical mentor of my ways, I will continue with a mixed book review and batch of comments. The book was mentioned in an earlier H. V. as one containing what appeared to be promising bits of an original knowledge of Huna. It is:
THE SECRET OF THE GOLDEN FLOWER, A Chinese Book of Life
Translated by Richard Wilhelm, who also tries to explain it. In addition there are explanations by C. G. Jung, the famous psychologist. (Wehman Bros., publishers, 712 Broadway, New York 3, N.Y. Price $3.75.) (1955.) (My copy was the gift of one of the long time HRAs, who saw in it the traces of Huna, and to whom I am indebted for much assistance in many ways.)
We must keep in mind, when indulging in the intellectual approach to possible proofs of the truth of Huna beliefs, as we have partly recovered them, that tradition does not mean proof. But, when we find the same general tradition of belief appearing fragment at a time in many ages and many revealed religions, we at least get something similar to the phrase, “Certainly fifty million Frenchmen cannot be wrong.” Only, in our case, the countless men of the various ages and lands where we find Huna preserved openly or in code, make the “fifty million Frenchmen” become several billion believers of many times and races. The coded Huna of the Bible and especially of the New Testament has come down to us in the best state of preservation, but still very incomplete. The Egypt of perhaps a thousand years earlier has a fascinating evidence of Huna knowledge in open beliefs and in the use of early glyphs which symbolize Huna items and point to the very early times when the glyphs had not been replaced by a form of alphabet which had, at a later date, been constructed through the use and combinations of the glyphs and the sounds of them when put into words.
Other early civilizations, more or less contemporary with those around the Mediterranean basin, were developing writing as in India and China. It is evident that there was much visiting and trading back and forth as kings sent their emissaries to far places to gather information as well as to share it. Adventurers or entire adventuring or emigrating tribes (possibly as were the ancestors of the Polynesians) carried beliefs, customs and words from their language far and wide.
Ideas and beliefs carried around the known world in writing, suffered mutilation when translations were made. The early Egyptians wrote by drawing pictures of things to be named or of people doing things to show action. Their writing was thus simple to follow until abstractions had to be symbolized by pictures of material things. Earlier, over in the Sumerian Akkadian culture, the writing materials were simply sticks with a triangularly slanted point and cylinders of soft clay. The cylinder was set on end on something resembling a potter’s wheel, and was turned as writing was done in up and down lines. The cylinder was baked to harden it so that it could be stored for reference. Naturally, the writing had to be coded, with so many triangular impressions in certain related groups, to standing for words, numbers or ideas. The Egyptians had paper and ink and an early form of pen, so their picture writing was much more elaborate. The stylus, pen and, especially, the pointed hair brush, found favor in Sanskrit writings in early India, and in the development of stylized character writing in China, where the stylized picture of a house was only a house if one knew that the character had that meaning. In China, the brush allowed fine and heavy lines to come into use to signify various things, while in Egypt the stylus kept lines of uniform thickness and forced the use of additional pictures to tell the story in writing. In Easter Island, which is a very far cry from the Nile, the pictorial script was laboriously cut into wood, being a possible half way point in development between the pointed stick, the stylus and the brush. Of course, we must not forget that in Egypt they cut their picture symbols very neatly into the stone of their monuments. Undoubtedly, some rather peculiar beliefs concerning abstract things, such as Unmanifest God, came into being because the picturing or symbolizing of such an idea was difficult. The Polynesians, sad to say, considered their “secret” so sacred and of such tribal value that they kept clear of writing and confined themselves to handing down their traditions by word of mouth.
The Polynesian kahuna seems to have been less secretive in the ancient days. It is probable that he initiated others into Huna, and that the lore spread in the rough form of a secret order. But imagine the difficulty of passing along the Huna lore in the language of the kahuna. For the High Self he offered Aumakua or Parental Pair of United Spirits. Here was dualism which was at the same time monism – confusing in the extreme to those who were not told just how and why the male and female united but remained separate. To bridge the language barrier, kahunas must have begun very early to use common words as symbols. They used the word “Light” to stand for the Aumakua, and all languages had a word for light, so the concept could pass easily into the languages written in cuneiform or in the Sanskrit – both these writings having letters to stand for sounds, much as do our letters in English today. Although the Egyptian pictures of elements named in Huna are sufficiently expressive in themselves to be used to pass along an idea, the change to the complicated Chinese formalized pictures was all but impossible. In the Chinese, the letters to stand for sounds were not developed until modern times. There was a formalized picture for every word in the rich language, and as these pictures multiplied, they lost all resemblance to an actual picture of a thing. To bring Huna from a pre-Polynesian dialect into the Egyptian pictograph, and thence to one or two Chinese written characters, demanded that the mechanism of simple picture drawing be discarded and words embodying symbols of Huna be substituted.
This being the situation, we waste no time looking for words borrowed from the Polynesian dialects when we search for Huna fragments in such languages as Chinese or Sanskrit. Instead, we look at once for the symbol words, such as “Light”. In the Sanskrit we can find mention of the Aumakua in contrast with one or more Aunihipilis, and I have borrowed the idea of Aumakua, Auhani and Aunihipili from that early source in my own efforts to bring the kahuna’s concepts over into English, either directly or by the use of the symbol words – the latter by now having become common to several languages and religions.
W. Max Muller, in his book, Egyptian Mythology, brings up another point of value to us when he explains that, in addition to many other difficulties in making a translation from the Egyptian picture glyphs, there was the trouble caused by the early love of making a play on words. Here we have symbology again, but, given a symbol word in an inscription, and at the same time a “double talk” meaning, such as we find in the language used by kahunas, then confusion is multiplied.
In addition to the cult of secrecy which surrounded Huna, there was the form of secrecy caused by persecution of the believers in one cult or another. As with the early Christians who went underground in Rome, passwords and plays on words were used as protective measures. In China the set of beliefs embodied in the Secret of the Golden Flower were sometimes in favor with rulers and sometimes subjected to efforts to stamp them out. Whether such a threat caused the kahuna authors of the New Testament to use their code of double talk to conceal Huna in what they wrote cannot be said. But we know that in China the use of code was necessary to get safely through times of persecution. On page 9 of the book under review, author Wilhelm (translated from the German by Cary F. Baynes), tells us that one of the secret signs used by the believers in the materials of the Secret of the Golden Flower was the writing of two Chinese characters one above the other in such a way that where they met they formed a third character which stood for kuang or “light”. The “Golden Flower” symbolized the light or the Aumakua. Or it was called “Golden Elixir”, meaning an elixir of life. In Huna, the Light was the Aumakua and the high mana sent back to the man who was worshiping by sending a gift of low mana, was given the return flow as the “rain of blessings”. The “Water of Kane” was the “Living Water” and the “Water of Life”. The New Testament uses the symbols openly, and so, apparently, did the Chinese.
Wilhelm tells us in his introduction that the teachings of the book were passed on orally at the first. But by the time of the T’ang period, and around the year 755 A.D., it may have been put into writing. By that time original ideas had been mixed with concepts from Taoism, which dated back to about 650 B.C., and with Buddhism, which antedated Christianity in its founding. Oddly enough, there had also been an admixture of Christianity, especially the parts of it which contain the Huna symbols. This may have been a part of the Huna which was carried into China in the first place, or it may have been a later addition. Records show that the Nestorian sect of Christians were great missionaries and travelers. One student of things Chinese, Richards, we are told, “went so far as to consider the Chin Tan Chiao simply a survival of the old Nestorians.” If this is the case, the Huna ingredients of the code were well represented. There is no doubt about the early presence of Nestorians, as there is a well known Nestorian monument in Sianfu which is inscribed both in Chinese and Syrian, and which was erected in 781.
The Book of Changes – the famous I Ching – as well as Taoism, undoubtedly offered certain beliefs which were eventually incorporated in the text of the Secret of the Golden Flower when it was put into writing. The concept of a divine ONE is to be seen, and this descends in the philosophical scale to give us created things which are polarized or divided into the “dark” and “light” nature of the yin and yang, which unite in the circle to make a single unit. In this we have the hint that there was a knowledge of the Aunihipili and Auhane, for the “heart” is used as the symbol of the seat of the emotional consciousness – or as kahunas had it, that the Aunihipili was the seat and source of the emotions and five senses, these being located in the several organs as the “bowels”. Wilhelm explains that there are two “psychic structures” working in man, the hun and the P’o. He falls back on the Greek concept of the dual nature of man and calls these the “anima and animus”. Again we have the light and dark duality of selves. The poor Aunihipili has always been blamed for the sins of the man and the escape from it and its animal and physical needs, instinctive urges and desires, has furnished material for much of the literature of religion, especially of Yoga.
Wilhelm explains that the light soul is called hun in the Chinese and the dark soul po. Just for the records, let me call attention to the fact that in Huna the “dark” or unenlightened Aunihipili is symbolized by the kahuna word yo, which means “dark” and also ignorant and savage in comparison with the more enlightened Auhane. Oddly enough, kahunas had no symbol word for the Auhane, which they called uhane. They seemed always to take it for granted that everyone knew this self . Lacking symbols for it, we may be permitted to wonder whether the vagueness in the matter of the Auhane in the Chinese presentation was caused by the original vagueness of kahunas. The Auhane was “the one which talked”. It also used its will and so corresponded with a version of the logos in Greek philosophy. (The bird symbolized in Huna any form of self spirit.)
Right here we must pause to see just how the idea of the yin/yang or light/dark polarity differs in the Chinese material from that of the original Huna.. In Huna, the polarity applies only to the male and female selves who eventually graduate from the Auhane level to unite and become the bi-polar Aumakua. The Aunihipili and Auhane were not sex opposites except when joined in an abnormal association. The symbols of dark and light applied to them only as a description of their natural stage of growth in terms of intelligence and experience. It will be seen that the dark light and male/female polarity concept covered the entire range of duality from God as opposed to Satan, and from good to evil. But only the play on words as darkened and enlightened pointed at all in the direction of the Aunihipili and Auhane pair. The polarity concept is basic Taoism from the lowest levels of created life on up to the ONE which is said to be split to start the polarized descent into matter of creative consciousness. While Huna does not at all deny the fact that there is sex polarity from low to high, it finds importance only in the great secret which covers the reunion of sundered sexes in the joining and blending of the Mother and Father pair in the Aumakua. However, as these two selves seem able to act separately as Mother or as Father, as well as in a powerfully creative unit, we have a paradox similar to the one which gives us the Christian Father as one with the Son, but still separate. (The Father/Mother concept as Father and Holy Spirit, may be nearer the original.)
Wilhelm mentions the recognized Christian similarities when a comparison is made with the script of the Secret of the Golden Flower. The symbol of light is used for a Higher Being or Self. Jesus was the “Light”. In the Chinese text, as we shall see, the life force was to be “circulated” to the “Light”. Both systems had the idea of the kala or Huna cleansing or baptism with water. (The Holy Ghost was also said to baptize with fire. This is the return flow of the High mana. Water was symbolized as the opposite of fire in Huna, but was also the High mana which could overcome the power of the low mana.
Wilhelm is impressed by the appearance of the Christian idea of the mystical marriage of “the bridegroom of the soul” in the Chinese text; also the parable of the virgins who so badly needed oil for their lamps so they could go in with the wedding party when the time arrived. We read, “…the need of having oil in the lamps so that they can burn brightly, takes on a new and weighty psychological meaning. It goes without saying that the “psychological meaning” derived from the text by Wilhelm and by Jung as he attempts his rather different explanation, falls far short from our point of view because of the lack of a knowledge of Huna.
If this study interests one, it is well to get the book and read with care the translation of the Chinese text in the light of Huna. The commentary, while interesting, gets far afield from the central Huna material, especially as Jung happily rams the material into the mold of his personal psychological system, making a fit regardless of distortions. The text is confused by an effort to fit its philosophy and mechanics into a matching pattern with elements of Taoism, Confucianism, Buddhism and current Chinese Magic. The compiler of the text quotes earlier teachers and gives quotations from other books, at the same time explaining as best he can how these excerpts fit in with the theme he is developing.
We are told that the “Golden Flower” is the symbol of “Light”, or a Higher Intelligence, but it is also “The Elixir of Life”, literally, a “golden ball or pill”. The “Elixir” is a force or power, and is connected with the “Light”, as is our High mana, with the Aumakua.
THE BASIC THING IN THE TEXT, when hunted out of the clutter of ideas and the many passages which seem to have been put in to confuse the uninitiated and prevent him from getting at the truth of the helpful method, boils down to this. One sits down, becomes quiet, gathers in force or, as it is termed, “light”, and causes it to circulate. This circulation is such that the force flows upward to the “Light” as a Higher spirit intelligence, then returns in a “backward flow” to the man. There is talk of a higher and lower heart region, of the light of sun and moon, of light and darkness as polarity, but the basic thing is the Huna secret of accumulating and sending low mana to the Aumakua so that it can return as High mana to help the man.
To make it doubly certain that the Huna basics were known and taught, even in a form difficult to recognize, we read, “The way to the Elixir of Life recognizes as supreme magic, seed water, spirit fire, and thought earth: these three. What is seed water? It is the true one power of former Heaven. Spirit fire is the Light. Thought earth is the Heavenly Heart in the middle house. Spirit fire is used for effecting, thought earth for substance, and seed water for the foundation.
The foregoing would make little sense to one not familiar with the Huna symbols in which water is mana in general, and particularly the vital force as it is generated by the Aunihipili. The “seed” is the Huna symbol for the thought-form structures we make when we present as prayer the picture of the thing or condition which we wish the Aumakua to use as a “seed” and make grow with the “water” or mana sent with the picture “seed” in the Huna prayer action. The mana, when used by the Aumakua, becomes the “spirit fire” which can cause changes to take place in the future which is in process of materializing, or in physical matter. “Thought earth” is the invisible or aka substance of which thought-forms are made and in which the mold or pattern of changed or future conditions is formed.
The use of the symbol term “seed water” is an excellent proof that we have there basic Huna. In the Hawaiian code, the word hua means (1) a seed, and (2) to flow. The idea of “flow” takes us at once to the thing which flows: water, which is the symbol for mana. So, “seed water” is as literal a carrying over from the language code of kahunas as would be possible. The “flow” meaning of hua also indicates the bubbling upward flow of fermenting liquids, so we have the indication that the mana is to flow upward as to the Aumakua. In the “bubbles” we have the “round balls or pills” of the “Elixir of Life”, symbolizing the round clusters of thought-forms as conceived by kahunas. Hua also means “to grow”, as well as “seed”. It also means the effect or consequence of an action, in this case the materialization of the mental picture of the prayer action into the tangible answer. This materialization is a meaning duplicated in another word used by kahunas. (They almost always had two words to use in the code to make sure that if one were lost or changed, the other would survive.)
This second word is ano ano. It has several meanings, some expressed in the root, ano. It means “seed.” It means a “likeness or image of a thing,” and in this, points directly to the mental picture which is the likeness of the thing we ask to have brought about by the Aumakua. The word also means “to change or transform”, and in this meaning we see the whole secret mechanism of presenting the mental picture of what is wanted to the Aumakua so that it may be materialized and caused to replace the unwanted thing or condition. In other words, the picture of health is caused to replace the actual illness and transform illness. Still another meaning is, “the moral quality of an action, or the moral state of the heart.” This reminds us at once of the coded statement in the New Testament, “As a man thinketh in his heart, so is he.” The “heart” symbol is used for the Aunihipili and for the Aumakua. The mental picture is created in the lower heart and is deposited with mana water in the high heart of the Aumakua as a seed which will be caused to grow into a reality. Still another meaning of the word is, “to set apart or consecrate”, and this is what is done with the “seed” picture as it is given over to the Aumakua with mana consecrated for use in making it “grow”.
The parable of the sower in the New Testament deals with the proper planting of field seeds, but has a very ancient and significant inner or secret meaning. The Huna theory, as nearly as we have been able to uncover it, was that the future for each individual was made up almost as if automatically by a process in which the Aumakua uses the hopes, fears, plans and expectations of the lesser man as “seeds” and causes them to grow into realities. “The thing I had feared hath come upon me,” cries Job. The waste of seed by throwing it on rocky soil, as taught in the parable, is a concept straight from Huna. But it has been endlessly misunderstood for the waste of field seed or human semen, especially the latter, as we see in Yoga where a completely abnormal sex life is preached, with the accompanying condemnation of every physical desire of the Aunihipili. It is not this waste of “seed” that was intended. It is the vaster wastage of thinking the wrong thoughts – those of fear – and embodying all the things one does NOT want. We send constantly to Aumakuas the seeds of confusion and trouble as well as those of our best hopes and plans. All too often in our prayers, we present a picture of the wanted condition with elements of the very thing we wish to escape. “Heal my sick body!” includes the “tare” seeds of the illness as well as of the healed condition. Prayer should be made with a mental picture accompanied by a thrice repeated affirmation that the desired condition is now here. It will be in that seed.
In a recent HV, I spoke of my wish to go through the SECRET OF THE GOLDEN FLOWER with great care to try to learn just what might lie behind the stated belief that certain exercises of mind would cause a body to be born which could be inhabited by a higher spirit self. The gestation period might be from nine to eighteen months. I think that I now have separated the parts of the mixed ideas surrounding the general idea.
In the book now under study and review, are some pictures which illustrate the various stages in the development, once the exercises are undertaken. The first picture shows a seated man and it is titled, “Gathering the Light”. This would be better titled, “Gathering mana and making a prayer action, Huna fashion. “
The second picture shows the seated man with a picture of a small physical being surrounded by a radiance, and placed over the lower abdomen. The title is, “Meditation, Stage 2: Origin of a new being in the place of power.” From things said in the text, I believe we have an elaborate blind and that the mental picture of the prayer which is turned to thought-forms by the Aunihipili, is shown still in the “lower heart”, ready to be sent on a mana flow to the Aumakua. The “new being” is the new mental picture, not a being at all. The solar plexus is certainly “the place of power” in terms of mana. (The text tells us that rhythmic breathing is used in the first two stages. This is the ha of Huna – the heavier breathing that goes with the accumulation of the mana surcharge.)
The third picture shows the same seated man, but the pictured small physical body has left the place over the stomach and now floats on a lotus seat in the air about three feet above the head of the man. It is connected to the top of his head by a curling strand which thickens as it gets higher, and spreads out to make the seat for the little figure – the figure sitting with crossed legs and folded hands just as in the first picture and just as the man himself sits. The title of this illustration is, “Meditation, Stage 3: Separation of the spirit body for independent existence.” Wilhelm gives in his commentary the idea that this was believed to be an actual spirit, born in an invisible body. He calls it a “shadow spirit”, and one wonders whether or not he drew from other related writings that term. The kahuna lore certainly assigned a shadowy body, kino aka, to each of the three selves of the man. However, the text says on page 31, “By means of its circulation (the Light), one returns to the creative. If this method is followed, plenty of seed water will be present of itself, the spirit fire will be ignited, and the thought earth will solidify and crystallize. Thus can the holy fruit mature. The scarabaeus rolls his ball and in the ball there develops life as the effect of the undivided effort of his spiritual concentration. If now an embryo can grow in manure and shed its skin, why should not the dwelling place of our Heavenly Heart also be able to create a body if we concentrate the spirit upon it?” My study of the text makes me conclude, in the light of the other Huna elements which have been presented under a veil, that what is being said is that the mental picture of the prayer is materialized into the actual condition by the Aumakua. As the Aumakua certainly was believed to have its own shadowy body and matured form, there would be no reason, if this is coded or veiled Huna (as it seems certainly to be) to take the creating of a new spirit body literally. On the other hand we must remember that some considerable use of the exercises may be needed before the individual opens his path and makes full contact with the Aumakua.
[There is another page to this Bulletin that was not found in my scans. Ed.]
