Author: Hālau ʻĀha Hūi Lanakila

Aloha Ke 'Ākua! Māhālo nūi lōa for visiting Nā Hālau ʻĀha Hūi Lanakila! We established our Sanctuary for the exploration and awakening of consciousness, the unfolding of our collective creative and healing potential and realisation of our essential Unity. Our teachings arise out of direct experience of awakened awareness and emanates the untamable fragrance of freedom whilst radically embracing the mystery and mess of human existence. Our invitation is for you to open to the fullness of life, to say YES to the totality of your experience and to meet reality with radical compassion. Our doors are an open invitation to all who seek authentic freedom and are willing to meet heart to heart in honest and open inquiry. We were taught that the goal of life is to move through life walking up the mountain of experiences with your Aloha, your Bowl of Light. Life is filled with lessons to learn and teaching moments along the way. When you become angry or jealous, you drop those stones into your bowl of light and those rocks cause leaks in your Mana-sacred power. When your bowl becomes filled with stones, you become a stone that cannot grow. No Aloha! The solution is that at any moment, you can turn your bowl upside down emptying these stones out of your bowl to naturally refill it with YOUR golden light -- your natural Aware and Awakened state of Aloha, your natural state of Divinity. This is the power of Pure Aloha: an Awakened Heart Awakens the Mind. Awakening hinges on your genuine desire for the discovery of your true nature. If it is to flower in you, you must truly want liberation from everything that is false in you, you must want to give yourself totally to the inquiry into what is true beyond all inherited concepts, ideas and beliefs. The purpose of our teachings is to ignite this wanting in you. When the flame of this desire becomes an untamable fire, it flips a switch inside of you and the direction of your destiny is irrevocably altered. It’s like turning on the light only to discover that you are this light. This in itself is extra-ordinary: even though you may have heard the words a thousand times, nothing can prepare you for the naked reality that is revealed. And yet the living experience of this revelation is very ordinary: you have simply re-discovered the innocent wholeness of your essential nature. It’s the you that never was and never will be separate from anything at all. This discovery is the end of suffering and the beginning of freedom. But awakening is just the beginning. The adventure begins, not in the rarified atmosphere of transcendence, but in the midst of the chaos of life. And living the truth of awakening has perhaps never been more of an imperative than in today’s rapidly changing world. The invitation is for you to awaken to the pristine perfection of your inner light and then to fully embody and express this light amidst the mystery and mess of human existence. Come join us!

Theosophy | KNOWLEDGE AND NEGLIGENCE – I

September 11, 2025 Hālau ʻĀha Hūi LanakilaLeave a comment

Fix thy Soul’s gaze upon the star whose ray thou art, the flaming star that shines within the lightless depths of ever-being, the boundless fields of the Unknown.

The Voice of the Silence

Every human being is endowed with a mind which is a focussing mirror for concentrated thought and cognition. Every being in the seven kingdoms of Nature is sentient at some level of intrinsic and potential intelligence and apperception. Human beings, as self-conscious monads, are capable of deliberate reflection, of making every item in the external world an object of intense thought, and also pondering upon themselves in relation to other selves. If all beings participate in an expanding universe of mind, in degrees of awareness which are heightened by the plastic power of self-consciousness, what is the basis of the ubiquitous distinction between knower and known, subject and object? If there is to be an intelligible universe of multiple manifestation arising from a single source but only partly related to it, there must also be an array of minds capable of focussing the light of universal awareness in varying degrees in relation to fields of cognition that are partly governed by the porosity of material vestures – the physical body, the astral form, the subtler veils that belong to every being and which are more distinctly differentiated at the human level. Consciousness in a world of heterogeneous objects differentiated through a variety of vestures must necessarily involve the ever-changing contrast between the knower and the known. It takes a long series of meditations to discern the unmodified unity behind the multiplicity of objects. To understand this ethically is even more difficult. It means using the persistent distinction between subject and object as the foothold for recovering a sense of unity in the realm of relativities and contrasts.

Ethically, the thinking individual encounters the need to put oneself into the position of another person, who is both an active knower and a moral agent. Given the initial difficulty of apprehending the contrast of subject and object, how can one comprehend the mystical teaching of Shankaracharya which seems to suggest that the knower is an illusion? If the knower is an illusion, what sense is to be made of knowing? If a person sees the illusion of separateness, what meaning may be assigned to percepts, concepts and the very act of cognition? Such questions merely start the protracted process of enquiry into the knower, the known and knowing. A person who has passed through a preliminary period of earnest questioning may reach a point where he or she may meditate upon the ancient teaching concerning the Atman and the Atmajnani. The Atman, the one source of all light, life and energy, is itself the pristine reflection of the attributeless reality of the Divine Ground, Brahman. The Atman is the light in every atom and the Logos overbrooding every human being. It is the fully incarnated deity in the Atmajnani, the self-governed Sage, the initiator into Atmavidya, the wisdom of the Atman.

How can the ordinary human being make use of a recondite teaching about what seems far beyond everyday experience and ordinary modes of thinking? The kernel of Shankaracharya’s teaching is that in reality there is no above and beyond, there is no near and far. Atmavidya is itself dimensionless like the Atman. The Atman is without axes in either physical or conceptual space. The Atman is omnipresent, homogeneous and impenetrable. If the light of the Atman is hidden in the heart of every human being, its radiance is reflected in all human longings. One must love the Atman if one hopes to focus upon the light of the Atman and if one aspires to unite completely with the Atman. True meditation is self-sustaining to some degree. For the Sage it is utterly uninterrupted at all times because he is ever established in that exalted state of meditation. He merely assumes a mayavic form for the sake of serving a self-chosen mission of mercy in the sphere of cyclic time. If every human being daily comes closer to the Atman in deep sleep, everyone is essentially capable of that Atmic awareness which transcends the polarity of known and unknown, knower and knowing. Human beings live ostensibly in a world of fugitive time, fragmented space and differentiated objects. Time is differentiated in terms of seconds and minutes, days and months, for the sake of availing oneself of cyclic rhythms and linear succession. Space is differentiated by place and relationship, and this helps one to locate oneself and one’s role in a world of shifting boundaries and continuous reconstruction.

How can one make use of a metaphysical teaching that is typically realized only in a few moments of dreamless sleep every night? The only way this can become continually relevant is by a conscious exercise of contemplation. We need to enter repeatedly into that state of consciousness which transcends the polarities and pairs of opposites, the fluctuating contrasts of light and shade. Since this is far from easy, the opportunity must be taken to do something in this direction on a regular basis, to concentrate the mind on a central truth, to see it from the standpoint of one’s own immediate needs but also to grasp it philosophically and impersonally. To look at an idea independently of one’s personal standpoint requires effort; to see it from the standpoint of many other people is even more difficult. Nonetheless, it is vital to sustain the effort, to increase continuity by recognizing and overcoming discontinuities. So as long as there is discontinuity in consciousness, the mind will be captive to the sharp distinction between the knower and the known and knowing, will reinforce rather than transcend the sense of separateness. Self-correction is the basis of science and philosophy, but such correction is usually confined to the level of perception or awareness at which the error is identified and the subsequent correction is applied.

Through daily meditation one has a firm basis for self-study, for scrutinizing one’s sets of thoughts, behaviour patterns and modes of cognition in terms of discontinuity and continuity. If one is truly trying to maintain continuity, then one is most concerned to examine why one loses it. By persisting in self-study on a regular basis, one may come to see clearly the causes of recurring patterns of deviation, forgetfulness and irresponsibility. At some point of intensive enquiry, one isolates the root causes of sporadic effort, shallow resolve and diffused desire. Shankaracharya teaches that the chief cause of bondage is captivity to a false identity which has no basis in reality but is merely like a photograph one mistakes for oneself. The true Self cannot be known until one can consciously live in and through other beings. Every person does this to a limited extent. Otherwise, there would be no possibility of communication, no extension of empathy, no growth in understanding. Yet human beings are not sufficiently motivated to strengthen the innate capacity for transcendence of the false self. Scattering of consciousness arises through mistaken identification with the persona, with name and form, likes and dislikes, borrowed opinions and ill-digested insights, with everything that is like excess luggage which cannot be carried by the immortal soul at the moment of death when the lower vestures are discarded. For the immortal soul – the Atman in its pristine ray – there is no illusion of separateness, no tension through duality, no captivity to the conceptualization of particulars.

The Atman dwells within, free from attachment and beyond all action. A man must separate this Atman from every object of experience, as a stalk of grass is separated from its enveloping sheath. Then he must dissolve into the Atman all those appearances which make up the world of name and form. He is indeed a free soul who can remain thus absorbed in the Atman alone.

Raghavan Iyer
The Gupta Vidya III

Divine Feminine Oracle | Mother Mary, for Juneteenth – June 19, 2025

June 19, 2025 Hālau ʻĀha Hūi LanakilaLeave a comment

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Mother Mary’s message for you

You are free to achieve anything you wish to, my beloved one! You can move mountains because you have my power within you. You are not a slave to anything or anyone because you are a divine being. By using your creative choice you can make your mark on the world in little and huge ways. Remember that even the tiniest decision relies on your creative power.

Have faith in yourself, dear one. With my help, love and guidance, you have all the resources you need to succeed. You can positively touch so many lives with your creative choices. I will assist you to connect with the passion that lies within your heart so do not ever feel that you need to cast your ambitions aside to put other things first. You can have it all!

What you need to know

Your choices have a far greater impact than you might expect. You are important. Don’t ever forget that, dear one. Today, Our Lady of Creative Choice comes to you with a strong and clear message. No matter what’s going on in your life and how powerless or empowered you feel, you can take control of the situation via your own choices.

If something is upsetting you, you have the power within you to move forward from this even though this decision may cause temporary upset. If there is something that you wish to do or to try, you have the innate potential to have a go! What’s the worst that can happen? Remember that Mother Mary is holding your hand always so that you can walk confidently forward!

Prayer for healing

Sit quietly as you see yourself sitting by a beautiful blue lake. The sun is setting as you look at the pebbles dotted around your feet. As you take a closer look, you notice that each one has a word painted on it. Kindness. Courage. Peace. Honesty. Just think of any word you choose, then pick up the corresponding pebble. Hold it in your hands as you feel the energy of your chosen word then say the following.

“Our Lady of Creative Choice, my dearest Mother Mary, I revel in your unconditional love! I thank you for reminding me of my divine power of creative choice. I understand that there are many routes ahead of me that I can choose from. I trust myself to go down the ones that serve my highest good. I ask that you bless me as I become more creative with my choices along my personal path.”

Health and Wellness | Natural Mounjaro Recipe: 4-Ingredient Detox Drink

April 30, 2025 Hālau ʻĀha Hūi LanakilaLeave a comment

Try this Natural Mounjaro Recipe, a 4-ingredient detox drink that boosts metabolism, aids digestion, and supports weight loss naturally. […]

Source: Natural Mounjaro Recipe: 4-Ingredient Detox Drink

Theosophy | THE AQUARIAN ELIXIR – II

April 10, 2025April 10, 2025 Hālau ʻĀha Hūi LanakilaLeave a comment

The relationship between sutratmic continuity and present learning is likely to remain obscure unless one is ready to probe deeply into the simplest things of life. For example, whilst it may seem easy to learn to walk, anyone who has ever made the effort to teach a cat or dog to walk on two legs would soon discover that it is exceedingly difficult. Circus trainers are able to get four-legged animals to walk like two-legged human beings for short lengths of time. With proper stimuli they can produce predictable responses. But these patterned responses are quite different from the intrinsic Manasic ability of children to hold their heads and spines erect and to be able to function as self-moving beings. The Socratic conception of the psuche as a self-moving agent, together with the Platonic idea of nous as the matter-moving mind, points to the initiatory potential inherent within every human being. Whenever an individual makes a new beginning, initiating a considered line of activity during a day, a week, a month or a year, such a commencement could signify the start of a new phase of learning. Whether one takes as the starting-point of such an endeavour one’s birthday or any other cyclic reference-point in life, one is recognizing the permanent possibility for all individuals of making fresh ventures into the unknown. Ordinarily, human beings are protected by not knowing too much about their previous lives or knowing too much even about the immediate future of this one. Since individuals learn to live in ignorance of the unknown, and at the same time venture on the basis of what they do know, clearly there is an indestructible element in every immortal soul which enables a human being again and again to make a fresh start. This permanent element is not simply the Atma-Buddhi or Divine Monad, but also the distilled and assimilated wisdom of past lives gathered in the sutratman, the repository of the fragrant aroma of past learning.

If every human being brings this precious inheritance of prior efforts towards individuation into the present life, and if all have passed through several initiations in distant lives, what relevance does this have to the onset of the Aquarian Age? Commencing on June 19, 1902, and having completed its first degree, the Aquarian Age has already brought about an unprecedented heightening of self-consciousness, and it holds a tremendous potential for the future. Something of the fundamental significance of the Aquarian Age can be glimpsed by recollecting that the year 1902 was not unconnected with the increasing concern to fly in the air. In the nineteenth century, on the other hand, the ocean was the common term of reference for many people in regard to travel, exploration and geopolitics. If people in the last century took many of their analogies and metaphors from the nautical world, this was because they had such an impressive collection of imposing sailing ships and modern steamships. In Greenwich and in Plymouth, from Cathay to Cape Horn, the romance and excitement of the pioneering exploration of the world’s oceans fired the imagination of adults and children alike. Beginning in the sixteenth century, the rapid expansion of sea trade lay at the basis of the commercial and cultural growth of European civilization. By the close of the Victorian Age, the idea of a maritime civilization had become crystallized in the minds of such writers as Mahan and Fisher and consolidated the image of a globe governed by sea power. The construction of large ocean liners capable of sailing thousands of miles at considerable rates of speed provided ordinary people with basic metaphors concerning the conduct of life. The exacting skills needed in navigation received an attention reminiscent of older conceptions in literature and myth, viewing man as the captain of his soul. Yet now, in the twentieth century, with the vast elaboration upon what the Wright Brothers began, there is a fundamentally new outlook that has emerged with reference to the atmosphere surrounding the earth.

Even early in the century, artists and visionaries were stimulated by grand, if sometimes fanciful, conceptions of what the implications of flight could mean to human beings in general. By the time of the First World War, shrewd politicians like Winston Churchill perceived with almost prophetic clarity the significant change in the balance of power brought about by the airplane and the appalling dangers that this new capacity could unleash. For most people, despite pioneering efforts by individuals and businesses, it was not until after the Second World War that they were able on a large scale to travel by air. Then suddenly they experienced what otherwise could only have been done by climbing mountains – they gained some sense of what it is like at different elevations. In the past few decades this upward ascent has passed beyond the proximate atmosphere of the earth, reaching into the empyrean of space. Tapping the theoretical insights of a few and drawing upon the cooperative labours of specialized teams of scientists and engineers, a small coterie of intrepid individuals has travelled into space and brought back beautiful images of the earth as a shining gem suspended in the void. Spacecraft with intricate instruments have ventured towards Mercury, Venus, Mars, Jupiter and Saturn, linked to earth only by the finest etheric threads of electrical impulse, and returning copious information regarding long-recognized globes in our solar system.

Broadly, the Aquarian Age is typified by the concept of vertical ascent, whereas during the nineteenth century and before, the idea of horizontal movement was far more prevalent. This is not to minimize the importance of the great circumnavigations of the globe conducted in the maritime era, nor to discount the considerable knowledge gained by daring explorers and naturalists in regard to diverse forms of life. At their best, the nineteenth century naturalists discovered valuable principles of continuity in living form and developed significant intuitions into the geometry of dynamic growth. But now, in the twentieth century, principally because of air travel, people are much more conscious of the enormous relevance of factors such as altitude and atmosphere in relation to the elevation of consciousness. Through the beneficent invention of pressurized cabins, vast numbers of people have had the opportunity to observe that the earth does not seem the same when seen from an airplane as it does when seen on the plains.

All of this merely suggests that there has been a vital change taking place in human consciousness progressively over the last eighty years. From a merely empirical standpoint the entry of human beings into the airy regions is conclusive of nothing. From the standpoint of the Gupta Vidya, however, these outward changes are emblematic of the shift in the fundamental perspective of human experience. The nature and significance of this change cannot be comprehended through conventional and pseudo-rationalistic schemes of popular astrology. Caught up in erratic frameworks and outdated calculations, most astrologers are no more aware of the true meaning of the Aquarian Age than the average person. Few, if any, have deeply reflected upon the precession of the equinoxes, or upon the essential differences between the Taurean, Piscean and Aquarian Ages. Nonetheless, an increasingly large number of individuals have begun to sense a new awakening of human consciousness. Whether they interpret this from a purely personal standpoint, or connect it to some form of secular or sectarian millennial thinking, they can discern that a fundamental change is taking place in the global atmosphere of human life. Some who are sensitive see this in terms of a subtle beauty and alteration in the atmosphere of the earth itself, whilst those who are more perceptive detect a similar change in the atmosphere that surrounds each human being. In general, there is a growing recognition and widespread acknowledgement of a fresh opportunity for human souls at the present time of metamorphosis. Such glimmerings provide an array of opportunities which bring with them fresh avenues for awakening and growth.

Raghavan Iyer
The Gupta Vidya III

Theosophy | AQUARIAN SPIRITUALITY – I

March 23, 2025 Hālau ʻĀha Hūi LanakilaLeave a comment

It is argued that the Universal Evolution, otherwise, the gradual development of species in all the kingdoms of nature, works by uniform laws. This is admitted, and the law enforced far more strictly in Esoteric than in modern Science. But we are told also, that it is equally a law that ‘development works from the less to the more perfect, and from the simpler to the more complicated, by incessant changes, small in themselves, but constantly accumulating in the required direction.’ . . . Esoteric Science agrees with it but adds that this law applies only to what is known to it as the Primary Creation – the evolution of worlds from primordial atoms, and the pre-primordial ATOM, at the first differentiation of the former; and that during the period of cyclic evolution in space and time, this law is limited and works only in the lower kingdoms . . . . As the Hindu philosophy very justly teaches, the ‘Aniyamsam Aniyasam,’ can be known only through false notions. It is the ‘many’ that proceed from the ONE – the living spiritual germs or centres of forces – each in a septenary form, which first generate, and then give the PRIMARY IMPULSE to the law of evolution and gradual slow development.

The Secret Doctrine, ii 731-732

Viewed from the impersonal standpoint of collective Karma and cyclic evolution, Nature suffers fools not unkindly but with compassion. Nature will not indefinitely indulge or underwrite human folly, for as Cicero observed, time destroys the speculations of man whilst it confirms the judgement of Nature. Through cyclic opportunities, Nature actually affords individuals innumerable occasions for the clarification and purification of perception and intention. If human judgement and design are to have adequate leverage on Nature, they must have as their stable fulcrum an intuitive apprehension of law. At the most fundamental level, human judgement and natural law alike stand upon a common ground, a single transcendental source of Being. It is only by rejecting all dualisms, mediaeval or modern, and by refusing to absolutize polarities that the designs of men and the differentiations of Nature may be brought into self-conscious harmony. In Gupta Vidya, there is no cleavage between the aim of Self-knowledge (Atma Vidya) and the practical ideal of helping Nature and working on with her (Ahimsa Yagna). To the perfected will of the yogin of Time’s circle (Kalachakra), Nature is the ally, pupil and servant. Fully comprehending that man is the key to the lock of Nature, the wise yogin finds no intrinsic tension been obeisance to the judgement of Nature in Time and obedience to Shiva, the good gardener of Nature in Eternity.

This philosophic fusion of science and religion, of vidya and dharma, is essential to the structure of the Aquarian civilization of the future and enshrined in the axiom that there is no religion higher than Truth. In accordance with this evolutionary programme and in tune with the Avataric vibration of the age, the Brotherhood of Bodhisattvas has actively sought to dispel the delusive dichotomy between science and religion. Krishna conveyed the beautiful synthesis of jnana and bhakti in his classic portrait of the Self-governed Sage in the Bhagavad Gita. Spiritual teachers have repeatedly warned against the degrading effects upon the mind-principle of ahankaric greed and atavistic fear working through materialism and superstition. From the therapeutic standpoint of the ancient Rishis, the murky ferment of the twentieth century is not to be viewed as a creative tension between two viable cultures, the one religious and traditional, the other modern and scientific. Rather, it is to be seen as the ignorant and schizophrenic clash of two largely moribund inversions of authentic culture. Neither secular religion, with its crude demonolatry and selfish salvationism, nor materialistic science, with its cowardly conformity and slavish hedonism, still less the mutual recriminations and denunciations of one by the other, can offer human beings an assured basis for fulfilment and growth. Just as two wrongs do not make a right, no compound of these costly inversions can rectify the malaise of modern civilization. Neither fight nor flight nor unholy alliance can correct the deficiencies of two waning schemes of thought that do little justice to Man or Nature.

In order to participate freely in the regenerative, not the destructive, tendencies of the Aquarian Age, one must recognize that true religion and science do not need to be rescued from contemporary chaos by messianic crusaders. On the contrary, creative individuals must learn to cultivate moral courage and cool magnanimity so that they may plumb the depths of pure science and true religion within themselves. This cannot be done without assuming some degree of responsibility for the intense karmic precipitations during the present period of rapid transition. Without self-confidence based upon inviolable integrity, the bewildered individual will regrettably fall prey to the contagion of despairing diagnoses, sanctimonious effusions and evasive rationalizations offered by self-appointed pundits and critics alike. No shallow conceit, cynical or complacent, can substitute for the mental discernment and spiritual strength required of pathfinders in the Aquarian Age. Rather than sitting in idle judgement upon contemporary history and humanity, wise individuals will seek to insert themselves into the tremendous rethinking initiated by scattered pioneers in regard to the essential core of Man and Nature and the vital relationship between them. If through earnestness, simplicity and dianoia one can radically revise one’s conception of Nature and Man, then one may powerfully assist that silent revolution and subtle healing taking place today behind the clutter of competing slogans and chaotic events.

As individuals increasingly recognize that the faults which bedevil them lie in themselves and not in the stars, they will progressively discern the Aquarian design woven in the heavens. Through the religion of renunciation of the personal self and the science of Buddhic correlation, one can begin the difficult ascent in consciousness towards comprehension of the mysteries of heaven and earth.

As above, so below. Sidereal phenomena, and the behaviour of the celestial bodies in the heavens, were taken as a model, and the plan was carried out below, on earth. Thus, space, in its abstract sense, was called ‘the realm of divine knowledge,’ and by the Chaldees or Initiates Ab Soo, the habitat . . . of knowledge, because it is in space that dwell the intelligent Powers which invisibly rule the Universe.

The Secret Doctrine, ii 502

Conceptions of space have varied significantly over the centuries, depending largely upon cognate conceptions of time, matter and energy. The arcane conception of space as at once an infinite void and an invisible plenum, replete with intelligence, offers a profound challenge not only to post-Einsteinian science but also to post-Gandhian religion. It demands an entirely fresh view of causality and consciousness, of activity and time. From the standpoint of contemporary physics, any object, including the human form, is almost entirely empty space devoid of anything that might be considered matter. Even without studying particle physics, perceptive individuals are prepared to accept that if they could visualize what an X-ray would show, they would find that only about one quadrillionth of any object is constituted of a few particles and that all the rest is seemingly empty space. Similarly, if they could visualize what various detectors operating over the visible and invisible spectrum reveal, they would find that every point in space is the intersection of myriad vibrating fields of energy. Again, if one were prepared to penetrate beneath the surface of personal and collective habits and institutions, through the discerning power of the disciplined conscience and awakened intuition, one would find an array of Monadic individuals suspended like stars in the boundless void of the unmanifest. To the resonant heart, this immense void would reveal itself as alive at every point with the vibration of the Great Breath in its complex rhythmic differentiations. Through such reflection one may recognize that the seeming solidity of things is mayavic. Their surfaces and contours as they appear to the physical senses and the perception of the psyche are enormously deceptive and strangely confining. By using the mind’s eye one can come to see that what is seemingly full is void and that what is seemingly void is extremely full of Atma-Buddhi-Manasic or noumenal aspects of invisible atoms.

Raghavan Iyer
The Gupta Vidya III