March, 1964

“Graduation” and Yoga Breathing Exercises

 

MANNA IN EXODUS AND IN REVELATIONS has been studied since the last issue of the Huna Vistas in which the idea of mana as food was discussed as a form of Huna code put to use in early India. I had thought that the Hebrews, lacking a way to change the word “mana” to make it into a code, simply adopted and used the Huna word in the form of “manna”. On further inspection, some interesting additional light has been found on the matter.

Fenton, in his translation of the Bible, has tried to give us the most literal and accurate meanings. Let me quote his handling of Exodus, 16:4, under the heading,”Mana given the Children of Israel”. (Note that he uses not manna, but the Huna mana.) “Therefore the Ever Living said to Moses, ‘I will rain bread for them from the skies …'” And in verses 13-14, “When evening arrived, therefore quails came up and covered the camp (we suppose they flew, and could be counted as bread or food from the skies), and in the morning a layer of dew surrounded the camp. But when the layer of dew exhaled (note the implication of breathing, which is the ha symbol of Huna for accumulating mana. and sending it to the Aumakua) from the surface of the desert, grains like scales – grains like hoar frost – covered the ground. 15. “When the children of Israel saw it, they said each to his brother, ‘Man hoa?’ (for “What is it?”) for they did not know what it was.”

In the Strong’s Concordance of the Bible we read that there is no “mana” in the Hebrew, but that the word “man” takes its place, this simply meaning “a whatness”. So we find here a strong suggestion that a Huna idea was being presented in the story and that this was a psychic or mystical “feeding” in which the raw mana had been accumulated and sent to the Aumakua so that the circuit of vital force was set up, and that, upon the “exhalation” phase the High Mana, was sent back to feed and help the lower pair of selves in the body. The same general idea is coded roughly through a symbol into the account of how Moses struck the rock with his staff and caused water (symbol of mana) to flow out to refresh his people.

The idea of a “rock” is also found in Revelations, 2:17. Again using the Fenton translation. “To the conqueror I will give some of the hidden (secret? The symbol of Huna.) mana; and I will give him a white token (other translators use “stone”), and a new name inscribed upon the token, which none but the receiver can understand.” The “conqueror” is one who has “overcome the world, flesh and the devil”  in other words, had become ready to “graduate” to the Aumakua level, where the male and female will unite to become a new being and thus be ready for a new name. The white token or stone is a shining aka or shadowy body – the “Body of Light” or “Robe of Glory” mentioned in the Gnostic literature. Only in the code language does it make special Huna sense when we read that the “manna” of the Bible story was like “hoar frost”. Such frost is hau in the code. Furthermore, all fine rain, cloud, mist, dew and frost come from water and are used in Huna as a symbol of mana from the Aumakua. The same root symbol, as hau`hau, has the meaning of “to strike”, so when Moses struck the rock, he was working to get High Mana. His “rod” is laau hau, literally, “wood from a tree”, but from the roots la for light and au for a self, we see that he called on the Aumakua for the high mana of frost, and the the very word “strike”, combined with the one for “rod”, redoubled the secret meaning.

The “white stone” or token of Revelations gives us the code word keokeo, for “white”, and this also means to shine and glisten with light – symbolizing the white light that fills the shadowy body of the Aumakua and becomes its constant symbol. In opposition to “light” we have “darkness”, and this we find in the word of the code for “rock” or “stone”, which is po`ha`ku. Po is “darkness”, the very symbol of the lower self level as well as the Auhane level of the “half light” or ignorance of the Aumakua. Ha is the symbol of the accumulation and sending of mana, as we well know. The last root, ku, is most significant as it embodies two separate movements which run together, those of rising as from sitting on the ground, then rising farther and standing firmly, fully erect. The Aunihipili rises part way in the “graduation” event, but the Auhane rises all the way to stand firmly as a Aumakua.

One can only stand amazed to see how the ancient Huna initiates were at such pains to leave in code in the “scriptures” of their times, the basics of Huna. I am aware, of course, that some of you of the HRA are still unconvinced that a code really existed and was used to conceal Huna in sacred writings. These insist on arguing the possibility that I may be entirely mistaken in my confident belief in the validity of the code and in the support the many coded passages give to the Huna which we have recovered from kahunas and from their language. A letter came not long ago, asking in effect, “Are we never to be able to decide that certain things in Huna are facts and to get solid ground under us so that we can stop doubting?” I had great sympathy for the writer. We all long so much for something which we can accept as final and can work with in full confidence. The trouble is that one person cannot make the decision covering validity for the others –  at least NOT on the high level of intelligence where the majority of the HRAs stand. On the lower churchly levels, which range up to a hundred degrees lower in terms of P.A. readings, the answer is YES! The priest or Pastor is an accepted authority and the members of the flock, like the sheep they are, must be told what to believe and then be told over and over and over in Sunday services to prevent them from forgetting what they have been told to believe. For the ones of us who have good high degree standings, it is necessary to examine the whole of the materials in so far as possible and draw such conclusions as may be felt to be final, at least final for them until more material demands a change or correction. Little wonder that we disagree, because we do not all have the same material in hand to study, and none of us have the same backgrounds of information or memories against which to measure the validities or even the chance that a friend who seems to speak with authority knows what he is talking about. We live in a world of partial truths and our intuitions do us but little good in trying to bypass the reasoning processes and get at the truth with mystical directness

“GRADUATION” TO THE AUMAKUA LEVEL is more and more fascinating as a possibility, at least to me, as I get deeper and deeper into the study of the Huna coded in the Bible and in Gnostic and Eastern religious writings. I have been reading the several books on the Gnosis in its relation to the lore of India, most of them by G.R.S. Meade, and I see ever more clearly that the things which puzzled him most in the writings had to do with the coded information concerning “graduation”. At the risk of boring some of the HRAs, I wish to discuss these matters and draw to some extent on the material I am trying to put into orderly form in the proposed book about Huna in Bible. (Please bear with me, you who either do not believe in the “graduation” idea or who do not wish to “graduate”.)

ONE OF THE GNOSTIC ACCOUNTS OF THE TEACHING OF JESUS, probably from “The Gospel According to Thomas” or its variations, gives us this bit which Meade quotes on page 595 of his Fragments of a Faith Forgotten.

“When the Lord was asked by a certain man, when should His kingdom come, He saith to him: When two shall be one, and the without as the within, and the male with the female, neither male nor female.

This is code only in as much as “the Kingdom of Heaven” symbolizes the state of being a Aumakua. The old idea of the man becoming one with God or Jesus, as the divine Christ, is one of the many misunderstandings which have veiled the true meanings. The at-one-ment or Yoga (union) or the arrival at the Nirvanic state, all have to do with the union of the male and female to make a new Aumakua. The two selves of men can be associated closely, as are the Aunihipili and Auhane, and the two of them (far less closely) with the Aumakua. However, the selves do not unite or blend when they are on different levels of evolutionary progress. The idea of man blending with God or a god is a corruption of the original Huna idea that was carried here and there in ancient times and shared with those ready for initiation. Selves can stand side by side, as can a stone, a puddle of water and the air around them, but they retain their nature and identity, never changing from the one into the other. On the other hand, while a self cannot blend with another which is not of its own level, it is believed that a male and female self of the same level can, with the aid of the Aumakua, make a complete union on stepping up from the Auhane level. “Like to like” is the law. However, the whole of the evolutionary process involves the joining of “likes” to make possible a rising from one level to the next. Man’s body is made up of a vast number of cells, all united only in a close association, so that blood remains blood, and tissue remains tissue. The only uniting we see in the lower biological levels is that of the male and female “seeds” which comes at the time of fertilization. The seeds are basically male and female as they unite in the womb and begin to grow to produce a child. It follows that the union of the Auhane male and female pair will produce a new individual but not be a “union” with a self or selves, such as the Aumakua, on the next higher level.

At this point comes the crux of the mystery teaching of “graduation”. The Aumakua, using its superior power as “Grace”, changes or “perfects” the pair so that they can meet, unite and then be “transmuted” and evolved into a being at the next higher level, a process we find mentioned in the Gospels as “transformation” or “transfiguration”. (Mark 9:23: “And after six days Jesus taketh with him Peter and James and John, and leadeth them up into a high mountain apart by themselves, and was transfigured before them… And his raiment became shining, exceeding white as snow, so as no fuller an earth can white them.” (Remember the “white stone” of the passage in Revelations mentioned above.)

THE CODE MEANING OF “TRANSFIGURE” is seen in the word hoo`pa`haohao. The roots give us, “to cause a pair to seek”, also “to change in form or in appearance.” The Auhane male and female pair seek to find each other, then (supposedly after coming together) are “stripped of their garments”, or robbed of them according to the meanings of the root hao (other meanings are: “a wonder; an astonishing happening , to put things together, as a measure of something into a larger container; to give equally to several, as measuring out to each his share; to put lesser things into a greater”.) The code significance is clear in that the male and female each contributes something to put into a greater something, that is to fill the new aka or shadowy body which will house the new Aumakua which they are helped to become. Another significant meaning of the code word for “transfigure” is that of “that which cannot be laid hold of; not material; not substantial, as a ghost, a bodiless thing.” This meaning points directly at the shadowy body.

After Jesus had been transfigured, he came with his disciples down the mount (which symbolizes the Aumakua contact place as well as the Aumakua), and “he charged them that they should tell no man what things they had seen, until the Son of man were risen from the dead”. In this we have the intimation that Jesus, the man of the two lower selves, anticipated the time when the full “graduation” would take place, the change which is told of symbolically in the “transfiguration”. The death and resurrection is preliminary to “graduation” for the Auhane, not a thing that comes and then is dropped for a time or put off until a later date.

In the code we must watch for the word “garments”. It is late and also has the meaning of being “a thing which can be turned inside out”, this matching the further meaning of a complete change in character, also a rectification and “an altering from one thing to another”. The change from the old aka garment to the shining new one suited to the Aumakua is symbolized by the mention of a garment or several garments in the Bible and Gnomes.

THE MYSTERY OF THE “SEAMLESS ROBE” of the crucifixion is made plain by the code. We read in John, 19:23-24: “Then the soldiers, when they had crucified Jesus, took his garments, and made four parts, to every soldier a part; and also his coat.” (The garments are the symbols of the shadowy bodies of the man. They are counted as one for each of the three selves, and a fourth for the female with whom Jesus would soon be united, after which union a new aka body for a perfected Aumakua would be needed, so we read on, “now the coat was without seam (not two pieces stitched together, but a single united piece made up of the aka elements of the uniting pair), woven from the top throughout. 24: “They therefore said among themselves, Let us not rend it, but cast lots for it, whose shall it be ………”

THE MYSTERY OF THE CRUCIFIXION BETWEEN TWO THIEVES is explained by the code when we find that the root has used in the word for “transfiguration” (hoo`pa`hao`hao) means a thief or robber as well as a garment. The crucified embers become the discarded low and middle aka bodies of the “graduating” Jesus who is becoming a Christ in the great Huna mystery drama of the life, crucifixion and “graduation”. (This will draw sure fire from those of you who believe that the account of the life of Jesus is historically correct and that Jesus was both man and God. Some of you will also insist on including the later dogma, that he was also the Holy Ghost, and that the three were one Being, but still separate and individual, even physically interchangeable. Please keep always in mind the fact that I present my views as held at the moment, and in their relation to the Huna studies, BUT, I am not asking that they be accepted or rejected. My hope is that what I write may help others to see the many problems of the general search more clearly and to arrive more certainly at their own conclusions.)

FROM “SOME FORGOTTEN SAYINGS”, page 593 of Mead’s Fragments, I wish to quote what he says of Gnostic and Christian materials:

“In the early centuries of Christianity there were in circulation many traditions, legends, and religious romances, called Memoirs, Acts, and Gospels, which contained Sayings of the Lord or Logoi. These Logoi or Logia were oracles, or oracular utterances, couched in the same language and of much the same tenor as the prophetic utterances of the members of the Schools of the Prophets, which were introduced by the solemn formula, ‘Thus saith the Lord,’ when recorded in the books of the Old Covenant of the Jewish race.

“In the course of time certain of these traditional, legendary and mythical settings of the Logoi were declared to be alone historical, and a canon of orthodox tradition was evolved from the second half of the second century onwards. I use the term ‘mythical’ in its best sense, that is to say, stories embodying in a designed symbolic fashion the teachings of the mysteries concerning the nature of God, the universe and the human soul ….

“Some of the extra canonical fragments are variants of the familiar canonical Sayings, and are of interest mainly for the reconstruction of one of the root sources from which the synoptic compilers drew their information. A few have been preserved in the Pauline Letters. Others are entirely unfamiliar to those who are only acquainted with the canonical section of the books of the New Covenant, generally called the New Testament. These Logoi are of special interest to students of origins, and I therefore append a selection of them translated from Resch’s text.” (I select some of the “Sayings” from the ones he gives and present them with my comments to show how they may relate to the the things we are considering.

“Salome asked when should these things of which she inquired be known, the Lord said: When ye shall tread upon the vesture of shame, and when two shall be one, and the male with the female, neither male nor female. (We have just seen that the code word for “garment” is one that also means to “unite”, and as in a “seamless garment”, so vesture here codes the union of the male and female Auhanes as part of the “graduation” mystery. “To tread” is hele in the code and it has the secondary meaning of “to pass on”, which appears here to point at the “transfiguration” during which the united selves leave the old Auhane level. “Shame” is hila`hila, which gives in hi “to droop; to be weak”, and la, “light”. In this we see coded the intimation that the aka bodies of the “graduating” couple may be worn out garments gradually weakening and having the life or “light” fade out in them. The union of the male and female cannot be accomplished inside the old, aka bodies, a new “body of light” being needed and in process of construction. Meade, comments on the above Saying, “‘Shame’ is presumably the same thing as ‘mingling’ in one of the Logoi quoted above. To tread on the vesture of shame is to rise above the animal nature.” This is an excellent example of how the use of the code prevented the uninitiated, even when as learned as Mr. Meade, from getting at the Huna secret meaning. The passage to which he refers is: )

“There is a mingling that leadeth to death, and there is a mingling which leadeth to life.” (The code word for mingle is kaa`wili, the root kaa having a secondary meaning of “a cross” and the whole word a secondary meaning, of “to writhe in pain”. The preparation for “graduation” is symbolized by the suffering on the cross in which the lesser pair of selves learns the hard way through the preliminary incarnations in order to be made ready for the second mingling of union with the mate and help through Grace to reach the necessary perfection. In another place Meade considers the meaning of the word “Grace” in the Sayings and explains, “Grace is the ‘power above’ of the Logos which makes a man a ‘Christ’. Charis or Grace is the consort of the Logos, His power or shakti.” He is partly right in his explanation, as the Father-Mother Aumakua uses the high mana to help the candidates for “graduation” to make the union and complete the upward step – which makes them a ‘Christ’ or “anointed” Aumakua.) (In the Hindu lore which Meade draws upon constantly in his effort to understand the code in the very puzzling Sayings, a whole series of gods were recognized, and each of the early ones had a wife or “shakti”. It is possible that the original pattern for the gods in question was the Aumakua with the combined Father-Mother pair. But in time the Mother was identified as the “power” of the Father rather than as she is seen in the Huna system where there is no such division of self substance or of the power used by the united pair. There may, of course, be a polarity in the high mana as a force, but that is an idea not supported by anything yet found in the coded materials.)

“May thy Holy Spirit come upon us and purify us!” (Meade says this is from a very ancient version of the Lord’s Prayer, and was used instead of “Thy kingdom come”. This is most interesting to a student of the “graduation”. It shows that both pieces of the prayer were asking for “graduation” for the one making the invocation. The code word for purify is hoo`mae`mae, and the root, mae, like the root, hi, mentioned a few paragraphs back, means “to grow weak or wither and fade away” – to have the mana taken out of the Auhane aka body and let it go while being replaced by the high aka body. Purity is also an open secret in as much as the lesser man must be purified of the last of the animal greeds as a final step in making ready for the “graduation”. We cannot mistake the fact that the prayer, using either line, is a plea for help to make the great transition. “Thy kingdom” is the state of being a Aumakua. It so appears in all the coded material of the Gospels and Gnomes. It IS the Aumakua, and its coming is the rising by the help of Grace to the next upper level for both the Auhanes involved in the “union” and Aunihipilis who are to become Auhanes. This is a “Second Coming” if we think of a “First Coming” as the time when our own Aumakua “graduated”.

“Possess nothing upon the earth.” (This Saying would seem to be utterly impractical, but hoards of monks and nuns in Christianity and Buddhism have taken the injunction literally. In the “graduation” process one must come to the point at which all desires to possess the physical or lower mental things have been given up and the whole of one’s desires are centered on the things of the Aumakua – the greater mental powers, greater knowledge, greater power, and the union with the Beloved, which is the whole of wonder and joy and fulfillment.

A LONG SEARCH HAS BEEN MADE for passages in the Bible or in the non-canonical writings, as well as in the Gnostic literature, to find more information on how one goes about praying that the Aumakua use its Grace to perfect one and help with the “graduation”. As we have seen, the Lord’s Prayer contains a request for the things needed by those not ready for “graduation” as well as a plea for help to make the step upward into the “kingdom of heaven” by those who are ready.  The kingdom “comes” to the individual.

Passages having to do with the “marriage made in heaven” or the like have been carefully searched out and studied. Some of the parables in the Gospels give little coded material. Some of the Gnostic dramas of initiation are too long and veiled to be of much help, but all passages point to the fact that the union of the male and female was a key element in most of the dramas of initiation. The most convincing prayer which I have found contains only three veiled lines, and these come at the end of long and difficult symbolic presentation of hidden knowledge. It is to be found in Meade’s little book, The Wedding Song of Wisdom, starting on page 76 and running through two more pages, what with long comments on possible meanings. I will give the three-line  prayer and some of the comments, together with my comment on the coded Huna meanings which cause a royal muddle to make immediate sense. (I was especially impressed to find that in this Gnostic piece of writing the code applied so exactly that one cannot avoid the conclusion that the writer was a kahuna initiate.) As a preliminary to the pray proper, let me go back to page 74 for a passage and Meade’s comment:

(From the ritual.) “For this Mystery is the gate of Heaven, and this is the house of God, where the Good God dwells alone; into which House no impure man shall come – but it is kept under watch for the Spiritual alone where, when they come, they must cast away their garments, and all become Bridegrooms, obtaining their true Manhood through the Virginal Spirit.” (Note the aka garments being “cast away” and the male and female being brought together, she as a “Virgin Spirit”, or as one completely purified.) Now note Meade as he comments:

“The Virginal Spirit is the Great Mother, (only when half of the Aumakua, but not as this Bride in process of “graduation,” mfl) the Sophia above. This reminds us strongly of the primitive culture initiatory rite of  ‘young  man  making’ as it is called; but that belongs to the  most grossly realistic form of the Lesser Mysteries. What a marvelous transformation is wrought in passing from the Below to the Above, into the Greater Mysteries, which the later Christian Gnostic commentator rightly characterizes as Heavenly! The Rite of the Sacred Marriage must have been dramatically set forth in some of the inner rituals of the Christianized Gnosis. At any rate, we definitely know that this was the case among the Marcosians, for Irenaeus tells us: ‘Some of them prepare a Bridal Chamber and celebrate a mystery rite with certain invocations on those who are being perfected; and they declare that what is being solemnized by them is a Sacred Marriage, in likeness with the Unions Above. The ultimate end of the Gnosis was the at-one-ment or union of the little man with the Great Man, of the human soul with the Divine Soul; (Meade made this mistake in all of his work, just as it was made in the later Yoga in which the single lower male or female, as a “soul”, was united to a single higher and divine ” self” or “soul”. The early Buddhists may have known the Huna type of union, but the later ones went over to Yoga misconceptions. mfl.) indeed, one of the chief keys to the interpretation of some of the most striking formula of this ritual is that of the Sacred Marriage. It will not be out of place here to repeat one or two of the sentences. The neophyte impersonates the purified human soul or Sophia, and the Initiator or Master is the Christ.

(1) “I would be wounded.”

Meade: “Or ‘I would be pierced’. This suggests the entrance of the Ray, the Higher Self into the Heart, whereby the ‘Knot of the Heart,’ as the Upanishads phrase it, may be unloosed, or dissolved, or in order that the purified Lower Self may receive the Divine Radiance of the Higher. An old Latin translation, which may have originated in a gloss by one who knew the mystery, for he writes: ‘I would be  dissolved’; that is, ‘consumed by love.'” (The idea of being “dissolved” applies to the aka robe bodies of the candidates for “graduation”, not to the selves, and the “love” that “consumes” is that which draws male and female into union so that the old pair are “consumed” or swallowed up in the new ONE.)

Now see what the code shows. “Wounded” or “pierced” suggests the Gospel account of the crucifixion given by John in which Jesus is pierced in the side by a spear while hanging on the cross, causing his death. The code word for “wound” is palapu meaning also “to punish, to hurt, to suffer”. The root word, pala, gives the inner meaning, for it means “to erase, to blot out (as sins) and to anoint (as in a rite making a Christ or Aumakua)”. This shows that the cleansing was requested, and that it might cause suffering as on a cross, and that death would follow for the Auhane and the aka body so that the “resurrection” might follow. The root, pu, means “to call upon”, and “together, along with, and accompanying,” this pointing directly at the finding of the mate. Another word for “pierce” is hou and it has additional meanings of, “to search for something or someone, to reach out after; also to be new”. Here we have the search for the Beloved and the making of the new Aumakua.

(2) “I would be begotten.”

Meade says this is the “Mystery of Immaculate Conception or Self birth”, and he is almost right. The forming of a new Aumakua is beyond the physical level and is hardly to be thought of as having a “conception”. It is NOT self birth, for the presiding Aumakua brings about the “birth” as a union, using the High Mana and Grace.

(3) “I would be adorned.”

Meade says that in the original Greek this may also means “clothed in fit garments”. In this case the newly made Aumakua must be “adorned” by giving it a new aka body – a “body of light” or “robe of glory or power”, according to the rituals.

(4) “I would be at-oned.” (This line speaks for itself and indicates the aim and end of the “graduation” process, union of male and female selves.

A LONGER INVOCATION of a similar nature is to be found in Meade’s Mithriac Ritual, page 33. It contains none of the coded material such as is found in the lines just discussed, but uses the familiar Huna symbols. This is the 10th and last utterance in the ritual. The speaker is said to gaze intently on the God, with “bellowing” prolonged. From earlier passages we see that the “bellowing” was the deep breathing and accumulation of mana, to send to the Aumakua or “God” upon whom his gaze is fastened. He speaks:

“Hail Lord, Thou Master of the Water!” (The Aumakua is called elsewhere, “Lord of the Division of the Waters”. Mana is symbolized here, as it is in breath at this point.) Hail, Founder of the Earth! Hail, Prince of Breath!

“O Lord, being born again, I pass away in being made Great, and having been made Great, I die.” (The Auhane dies and is reborn as a Aumakua or “Great One”. This is the secret of the death and resurrection of Jesus to be made Christ.)

“Being born from out the state of birth and death that giveth birth to mortal lives, I now set free, pass to the state transcending birth (in a physical body), as Thou hast established it, according as Thou hast ordained and made the Mystery.”

Meade, lacking the simpler Huna insight into the passage, comments: (Pg. 75.) “The supreme moment arrives when the man is to meet with Mithra, the Great Initiator, face to face, and gaze upon His Mystery with cosmic senses, the whole of him one sense, and all senses in one.” (The lesser pair of selves does not have “cosmic senses”, only the physical ones of the Aunihipili. It is hard to see just how this “graduation” unifies the lower and higher senses to make them “cosmic” or united all in one. The Aumakua, so far as Huna tells us, has a way of knowing things which does not involve the use of the sensory powers of the Aunihipili. A much higher octave of sensing and thinking is brought into use there. It is not the “senses” which are being made one. It is the male and female Auhane pair.) “Then is it that the Lord of Fire, or Risen Great Person, the man at-oned with his Higher Self, (with his mate, not his Aumakua, mfl) become now (as a new Aumakua on its own) Lord and Ruler, or King, is Master of the Water or all manifestations; Lord of Earth, or all his personalities, (Yes, of all three selves which make up the new three self man after “graduation”.); and King of Breath or all vehicles of consciousness.” (Here Meade is thinking of the Theosophical classification of the “bodies” or vehicles of consciousness – as confused a classification as anyone aware of Huna could wish to find to marvel at.)

Meade realizes the fact that the conclusions he has reached are based on uncertain ground, for he writes on page 76, “One has doubtless been over bold in some of the above speculations, but after many years of study of the contemporary literature of the Gnosis and the Mysteries, of Theosophy and Theurgy, many things which at first appeared utterly irreconcilable seem somehow now to fall together; ideas unite, symbolism becomes more plastic.” What a shame that such an able student did not have Huna to work with as well as the knowledge of systems which seem once to have had Huna ingredients, but to have lost them soon in a tangle of guessing to try to replace what was lost.

THE WOUND WAS MADE in the side of Jesus on the cross. The code for “side” is ao`ao, meaning also “to instruct, to enlighten, to escape, a way or course of life” – with hou (wound) meaning “new”, we have in the code “a new way of life”, pointing to the “Graduation” and the NEW Aumakua which results.

YOGA

THE SCIENCE OF CONTACT WITH THE AUMAKUA through breathing in a special way, is, in origin, the Huna method of accumulating mana and contacting the Aumakua, then presenting the mana as a sacrificial gift. It was NOT union with the Aumakua or any other self,  just contact until the time of “graduation” and union with the mate of the Auhane level to form a new Aumakua. However, our HRA Yoga expert has given us the idea that the breathing exercises alone will give great benefits. In the last issue of the H.V. I reproduced part of his much earlier article, and gave all of the instructions which it contained. But a number of HRAs have not been at all satisfied with the scant directions, and I have had no more of same to pass on. So, in order to fill the gap, let me give simple and condensed instructions taken from Yoga for the West by Felix Guyot Rider, England.

EXERCISE 1. Lie or sit comfortably. Relax every muscle completely by considering it and telling it to relax. When this is well done, it may take five or more seconds to cause a limb to move again. Now breathe through the left and right nostril alternately, closing off one with the finger during a long and slow inhalation. Do not take a larger breath than normally. When full, hold for 4 seconds, then exhale slowly through the other nostril. Keep this up until tired or for ten minutes, then increase to fifteen. With practice the slowness becomes such that one takes but four complete breaths per minute. The mind is to be held on sensing the air coming in and going out and being held. This will teach one to concentrate and will give better health. Keep the eyes closed. If done faithfully morning and night for three months, results will be noticed and then one can go on to the next exercise. (He gives seven exercises in all. Here are three.)

EXERCISE 2. This is to continue as in Exercise 1 but now one visualizes the “universal life force” as being drawn in with the breath, held for a bit, then exhaled back into the universe. In about a month one slows down to about three full breaths per minute. If you start breathing through the left nostril, end with breathing out through the right. No set length of time is given for continuing these second exercises, but they last daily 15 minutes, morning and evening. In time one may begin to sense the awakening of psychic sensitivity, and one is warned to be careful –  but the nature of the danger is not specified. (I would say that one will be accumulating extra mana and if it is not sent to the Aumakua or used in healing, eating companion spirits may arrive to help themselves to the mana and may decide to live with one, even to try to exert obsessional control.) Gymnastic exercises of a simple sort are advocated as a morning and evening addition after doing the exercises for 15 minutes with breathing.

It is next explained that the nostrils each take in and send out a different polarity of the “universal life force”, the left nostril being the lunar side and the right nostril the solar. The lunar corresponds to the female or passive, and the solar the male or active, the Ida and Pingala currents. The force is now called “Prana” and the breath the “Astral Breath”.

EXERCISE 3. Same as 2 but imagine the air – prana – energy stopping and accumulating within the brain at a point situated between the eyes and the root of the nose. (Behind these points, I suppose.) One watches for new sensations. “When you feel that the Breath has stopped within the skull, at the root of the nose,” he writes, “pause and allow it to saturate you mentally.” Watch for sensations. MFL