May, 1963

The Huna Groups Begin to Form

 

MY BEST THANKS to those of you who have responded to the call in the last H.V. to “stand up and be counted” for or against the proposed plans to organize the HRA on a wider basis. Your letters with comments, suggestions, questions and objections have been very helpful in more ways than I can say. They have helped me greatly to see the problem more clearly and to make up my own mind on several points.

NO SECRET ORDER is desired by the majority, and it is realized that everything which might have been kept secret has already been put into books or bulletins. I was reminded that the primary aim of my books on Huna was to break the old cult of secrecy and make public at this time the hidden knowledge. So be it. We will continue to lay before all who can understand and accept Huna, the things we have turned up.

CHURCH, as SUCH, IS OUT. The opinion is almost unanimous that anything like a church, with minister or priest, is not for us. We are too far along to go back to blind acceptance or obedience on the old and lower levels.

SMALL STUDY GROUPS, however, have been approved by a few. A letter from the spokesman for a group of several HRA friends in the Los Angeles region, wrote: “We do not want meetings just for sociability, but for the definite study of Huna, ONLY, and want to set one complete hour for that, then have our social session. However, we do feel that we should have one person to head up the group, someone who is well versed in Huna who can speak intelligently on the subject. Do you know any such person in this locale whom we might contact?

“Then too, I was thinking that perhaps you could give me an idea of the format we might use for our study sessions. I would appreciate it very much if you could give us some kind of an outline more or less to expedite the meetings. Of course, at the time we get the Huna Vistas each month, we will have plenty of material to discuss and digest. We do not want too large a group, not over eight (enough to seat when meetings must be in the homes of members). About once a month we might get all the groups which are formed in the region to meet for dinner at some restaurant. (Some have rooms for such meetings and speakers.) Can you send us a few names of HRAs in certain locations so we can start contacting them? HRAs in Glendale, Burbank, North Hollywood would be best, and each of us could select a name and get in touch. All of our group have had years of metaphysical studies and none are strangers to the occult. Will you let us know what you think?”

IN REPLY to this letter I had to say that I knew of no one, off hand, who was extra well posted on Huna and who, at the same time, might care to act as leader or teacher for the group. (If any HRA feels qualified and is willing to try to take on leadership of this group, please let me know at once.)

In the matter of giving the names of any HRAs in the region, as requested, I had two problems to solve. In the first place, I have had permission of only a very few HRAs to give their names and addresses to other HRAs. In the second place, I cannot remember at once who lives where, and not until a fresh set of file cards can be stamped from the address stencils, and names sorted by place instead of by the first letters of the names, will I be able to know who is where without going through all the cards. One of the long time HRAs who is a retired man, has just moved to Vista to be able to help me in such ways as he can. He will help me by addressing the envelopes for the H.V. and at the same time strike off a new set of file cards, which he will then sort for place instead of names. That will be done long before this H.V. reaches you, so, if you are willing to contact other HRAs to talk about group work or just for social contact or even letter exchanges if at a distance, let me know at once and be sure to say what you might be willing or able to do in these lines. I spoke of the trouble three rascals had made for us several years ago when names and addresses were published in the Bulletin, and this has made most of the HRAs reluctant to let their names be given out.

Now, let me make this proposition. If you will allow it and send in your permission (with any reservations you care to make), I will promise NOT to give your name and address in the H.V. (unless you so wish) but to run a P.A. reading, if I do not already have yours on my file card, and in each case check with the P.A. of anyone to whom I may introduce you by letter. I am sure that under the protection of the readings, and with limited introductions made by personal notes, we can be safe from the former trouble, especially since I have known the majority of you by letter or through personal visits for some time. It may take some time to get all the readings done and introductions made, but let’s get started. For the present, the Los Angeles group is the only one proposed, and the first need is to hear from any HRAs near there. I know that we are individualists in many ways and may not hit it off too well in all cases, but if one does not like an association, one can always draw out. No one will be “signing on the dotted line” for anything obligating them.

In the matter of a format for study, I had to reply that I had nothing like that in hand, but that if a group was financially able to get a file of the back Bulletins or borrow them book by book from me (Cigbo) the early tests and articles could be looked over and items studied by the group with one person perhaps making a preliminary study of materials and then presenting the same to the group. The five books beginning with SECRET SCIENCE BEHIND MIRACLES could also be taken up piece at a time for study, review or discussion. In this H.V. I will give my own personal beliefs concerning Huna, and I am sure that this list will furnish topics for study and discussion. If I could only find the time, I could make up a study outline for group use, and if more groups get started, I might try to do this and keep ahead of the work by one jump, so that at the end of a year we would have a fair outline. I also have thought that we might make use of tape lectures. These could run about 30 minutes and could go with the outline and be listened to and then discussed. One of the good HRAs has already offered to read lectures which I might write and send to him, to record them on tape, and he can also duplicate from the original tape if copies are needed. Oh for time and money for everything! (Recently HRA Isabel Hickey, of Boston, sent me a tape of one of her evening meetings to play. It was of great interest to me. Not all Huna, but enough mixed in and the discussions showing lively interest. At the end of the tape there was a happy start of the social hour, with what I gathered was the bringing out of food brought by the members and coffee ready to be poured. The meeting place appeared to be a hall connected with the leader’s book shop.

THE WORD DOGMA IS OUT. Several HRAs have written that they feel the use of this word, although it is perfectly good, has too long been used in connection with the criticisms aimed at the other fellow’s beliefs. Instead, we should use the word BELIEFS, as this has not been made a “poison word” in efforts to mold opinions. There has also been some objection to saying that we are crystallizing our Huna beliefs into a set form. I agree that we must always be ready to make changes if we find that we have turned up information demanding a change. Research will, of course, keep on and on. (We still have not learned how to produce instant healing and do fire walking, or to produce the results which we see produced in the seance rooms by spirits who materialize for a time. One of the HRAs called my attention to the importance of such manifestations. He also added that he did not believe in reincarnation.)

THE DANGER OF A PRIESTHOOD developing and exerting the wrong kind of power in the name of Huna was seen by some HRAs, and the idea of having anyone act as a father/mother confessor was condemned. It was pointed out in another letter that if and when we can develop Huna type healers, even if we call them “practitioners”, they can use the methods of kahunas and hear what hurts have been done to others by ones to be helped. The healer can order amends to be made directly, or if that is impossible, “in kind”, to clear the patient of his sense of guilt and get him ready to be ceremonially cleansed (ka la: his light contact opened). To have Huna “practitioners”, of course, we would first have to develop an organization which would make Huna well enough known so that people would come to the healers in sufficient numbers to make such work financially possible. Moreover, we would have to have a regular school with a course of instruction and teachers to teach and demonstrate. We shall see what Guidance we get in making moves in this direction. (I feel that the need of a superior healing method, such as we have in the more complete theories and methodologies of Huna, is great, and that the offer of a better healing method is a practical way of teaching Huna. In the story of Jesus, his healing drew attention to him and provided an audience to hear the outer teachings for which they were ready. Of course, the inner teachings or “mysteries” were reserved for those able to understand them. Personal contact seems to be needed for spreading the word as well as writings and “correspondence courses”. The Aunihipili learns from the teacher’s Aunihipili – “monkey see: monkey do” fashion where there is close association.)

LET ME SHARE A TYPICAL LETTER with you. It is from HRA Carl Harris, of 2562 Pine St., San Francisco 15, Calif., who has been with the HRA as an enthusiastic student and researcher almost four years, and who has made me the gift of several rare books which I value greatly. His P.A. reading is constructive throughout and his degree very close to my own, so we see eye to eye on most Huna problems. He sent me two tapes covering seances a couple of years ago. Here is his letter just in as I work on this stencil. (As I write, HRA Tom Langan, whom I told you had moved to Vista to give me a hand, is in the workroom below deck stamping your name and address on an envelope to bring you this H.V. He is also running off a duplicate set of file cards and will sort them for place.)

Dear Max:
I for one will try very hard to Graduate, and I feel that I can with the knowledge I have obtained from your writings. After reading your April H.V., I asked myself by pendulum code if I should try. The answer was “yes”. I then thanked whoever had answered me, and received a shower of blessings making me tingle from the top of my head to the end of my toes – I am receiving this blessing now while writing to you explaining the uplift I have enjoyed. You are a better judge as to how we should proceed than any of us, as you have been the leader all these years and given the Realization to many, many of us. (More and more will be said in future about the steps needed to graduate to the Aumakua level. MFL.)

Whatever group I fall into, I will do my best to meet the needs. Publish my name and address any time you wish to do so. Your title sounds great to me or “Federation of Truth” might be good. I feel that our organization should be a Secret Order, open to any after certain rules or beliefs are understood clearly by those who wish to become members. There are many who are trying to find the “answer” and when these learn that we of the HRA have the answer, we will not want for members. All members should be allowed to discuss their views… Here is some food for thought. If we have to go through the Aunihipili to get to the Aumakua, and if the Aunihipili knows everything, and stores all memories, etc., the Auhane just directs, so why isn’t it then that the Aunihipili would graduate and become the Aumakua instead of the Auhane? At least it seems to me that it should be this way, because the more we learn in school, the more advanced we become, which I would think would be with man in this life and in the after life. I have pondered this a long time. I know you have carried on research and have looked into the Bible and have decided that the Auhane becomes the Aumakua, but could this idea be misleading and only confuse us more? Anyway, I am going right along and will try hard to graduate. Many, many thanks for the enlightenment that you have given these past years. (He enclosed a very generous gift for Cigbo and wished us a Happy Easter.)
Best personal regards, Carl Harris.

COMMENT: This is the hoped for type of response. The suggestion that membership be given in the new HRA only after the candidate has taken the trouble to learn about Huna, is excellent. The question about which self will graduate, the Aunihipili or Auhane, is, like all questions concerning actual Huna or my conclusions about what belongs in Huna, entirely legitimate, as is the question of whether or not we must make contact with the Aumakua through the Aunihipili instead of by direct contact, or the question as to the truth of several incarnations, or the ability of the Aumakua to cleanse us and make us ready to graduate with an act of “grace”. However, I will not attempt to explain my conclusions and the basis for them at this point and place in the H.V. There are other questions, and there will be more as you take time to read the things I have written in my personal Huna Credo, and as you check your beliefs and disbeliefs against mine. My explanations, discussions and arguments in favor of my present conclusions concerning Huna, will follow the presentation of my Credo. This will make it possible for later readers of the pages to have at hand the answers to the same questions as they arise in their minds. There I can refer to questioned concepts and beliefs by the numbers given them, and refer to my books if good presentations of points have been made in them.

KEEP THIS WELL IN MIND:

First, we must decide (as I have done to give my Credo), what Huna is.
Second: whether we believe or disbelieve Huna as we know it.

IN THE HUNA CREDO I have spoken of my belief in reincarnation. Later on this will be taken up for discussion, but as we are working now with rather new material in the coded Huna of the Bible and Gnostic literature, I wish to point out the fact that the theory of reincarnation was known and accepted by those who wrote the code into the New Testament. In John 1:19 we read, “And this is the record of John (the Baptist), when the Jews sent priests and Levites from Jerusalem to ask him, Who art thou? (20.) And he confessed, and denied not; but confessed, I am not the Christ. (21) And they asked him, What then? Art thou Elias? And he saith, I am not. Art thou that Prophet? And he answered, No.”

“Reincarnation”, in the language of the code is “to have a new life” It is so simple that it was not hidden under double talk root meanings. It must be remembered that missionaries from India had been in the Near East as early as 500 B.C. and that the belief in reincarnation and the karmic law of cause and effect was basic to Indian religions at that period. Both beliefs are apparent in the Gospels.

THE WORD “GRACE”, ON THE OTHER HAND, as I have noted in the Credo, was the code word for a very wonderful, important and slightly complicated unit of belief – a unit on which hung the whole of the SECOND AND FINAL SALVATION, in contrast to the First and Lesser Salvation.

“Saved BY GRACE”, has the outer meaning of being saved through the kindness of Jesus, as the God Man and Anointed Savior. As in the doctrine of Amada Buddha, the man had only to live the most kindly and good life he could, and depend upon the kindness of his “Lord” to save him after death from whatever evil might be thought to threaten.

IN THE CODED INNER TEACHING OF CHRISTIANITY we find “grace”mentioned in John 1: 14  16, “… full of grace and truth” …  also, “And of his fullness have we all received, and grace for grace.” The meaning was most obscure, and barely gave enough outer sense to hold a place in the writing to be made public. We must remember that the idea of reincarnation had brought with it the idea of karmic law, “an eye for an eye” type of belief, and that this marks the great difference between the thinking of India and of kahunas of the code of Christianity. In India one must live countless incarnations to “wear out one’s karma” and there is no way to pay for one’s “sins” except by suffering in exact proportion to the size, number and badness of the sins. In the Old Testament we find the idea that all men are born of the sinful line of Adam and Eve, and that they must share the “original sin” onus. Christianity broke this impossible bondage by teaching that one could escape the taint of the “original sin” through baptism, and by the GRACE of God, the Holy Ghost and Jesus, the Son. In coded Huna we learn that the story showed Jesus fully aware that he had three selves, and that he was in full contact with his Aumakua, so that at times he spoke as the Aumakua, even if at other times he spoke of himself as the lower man of Auhane and Aunihipili. As the “Light, Truth, Life and Way” (all with the root word for light: la, in the code) or possibly the “Word”, he was “The Son of God” or Aumakua standing ready to teach, instruct in the mysteries and save by the use of grace. As the lower man, often in trouble, he was “The Son of Man”. The code word for grace is Lo ko mai kai. It is, in code root meanings, “a body of water, as a pond”, symbol of the Aumakua using the high mana to wash away the karmic or sin debts which are beyond the reach of the one who asks to graduate and needs the “secret” sins of the Aunihipili cleansed. “To make one good, to repair” (kai) is to clear the Aunihipili at once, by an act of grace. This root word also means, “to lift up, as on the hands, and to carry, as a child.”

Jesus spoke in code when he said, “If I be lifted up (kai), I will draw all men (the Aunihipili and Auhane) after me.” He was not speaking of being lifted up on the cross of crucifixion, as is popularly supposed. It is the Aunihipili with its fixations, sense of guilt, and often the weight of “eating companion” spirits, who causes the lower man to be prevented from approaching the temple or Aumakua by the “X” cross of the code.

The same root, kai, means to “lead or direct” and this is what the Aumakua does for us of the Auhane and Aunihipili to help us through the graduation step in which each self moves up one level of growth. It also means, “to promote; to exalt; to lead or carry one from one place to another,” this symbolizing the change of condition as we step up through the help of Grace.

The kai root with the causative, hoo, means “to separate; to part asunder, to displace, put away or put aside.” The things which hinder the graduation, because lodged in the Aunihipili, are “put aside” by the Aumakua. The old association of the three selves of the graduating man are separated and then once more assembled with the Auhane the new Aumakua of a new phase of the team, the Aunihipili set up as the new Auhane, and a new Aunihipili brought up from the animal level. This last step is indicated in the several meanings of lo ko, which indicates, “the inner part; (Aunihipili symbol, often symbolized by the intestines and heart) that which is within, applied to persons or things; the internal organs. The moral nature.” (The Aunihipili is the one which determines the general moral and immoral drives of the lower man, it holding all habits of reaction, all emotions and all complexed false ideas, to say nothing of harboring eating companion spirits which prompt it to do evil.)

Lo is the “fore part of the head”, and this points to the center of consciousness of the Auhane, who must make the determined effort to ask for graduation help and then do all it can to try to “become utterly trustworthy”, as is a Aumakua when firmly established as a “Parental Self” or “Pair”.

Ko is “to accomplish, to fulfill, to bring to pass, as a promise.” This is what the Aumakua does to help in the graduation, and its work is an “act of Grace”. A secondary meaning of the root is important. It is, “to draw or drag with a rope.” The rope is the symbol of the aka cord which connects the Aumakua with the Aunihipili, the latter being the host of the Auhane, so that through this “rope” the Grace is put to work, the Aunihipili cleansed, and the lesser man helped to take the upward step after death. It is possible, as we see in the code, to make the try and fail. But there will be another incarnation and “one becomes as a little child”, literally, and continues the effort to learn, grow and graduate. In this new birth one is very closely under the supervision of the Aumakua Parental Pair, and this is indicated in still another meaning of the root, ko, which is, “to proceed from, as a child from a parent; to beget, as a father.” In this new and significant incarnation one is, in the code, “The only begotten son of the Aumakua”.

The word mai kai, “to make good, to make perfect, to correct” (with the causative Hoo before it), also means to bless and, in “correction”, to render the man “cleansed” and ready for the great and wonderful event of UNION with the MATE. Jesus said, “The greatest of these is LOVE.” Come Bride! Come Bridegroom! MFL