NA HUNAHUNA O KA NAAUAO (PARTICLES OF KNOWLEDGE)
THE HUNA CODE
An investigation into a code constructed in the Hawaiian language to conceal a body of knowledge (ike huna) belonging to a psycho-religious belief system practiced by the kahunas of ancient Hawaii and elsewhere in Polynesia.
The realization that there might exist a code in the Hawaiian language that concealed a body of knowledge known only to the kahunas can be credited to the author, Max Freedom Long, whose consuming interest in the kahunas and their secret practices was attributable to the numerous testimonies of miracles performed by the Hawaiian kahunas; testimonies which came to his attention during the course of his stay in Hawaiian Islands. Because the kahunas were inviolably pledged to secrecy, Mr. Long was unable to learn from them exactly how they performed their miracles. One day in 1934, Mr. Long awoke with the idea that the kahunas must have had words with which to instruct the student kahunas, and he began a dogged search in the Hawaiian dictionary for any words which discussed man’s mental and spiritual nature. He found such words, but because these words were isolated words and not in any context, his progress in understanding was slow. It was not until 1953 that Mr. Long made his great breakthrough when he discovered the presence of coded information in the King James’ Bible. The words were now in context and there was a leap in his understanding. He referred to the coded information in the Hawaiian language as the Huna Code; the word huna, meaning that which is concealed.
The research method adopted by the author to investigate coded material is the method suggested by Mr. Long; i.e., to study the alternate meanings of words and most particularly root words of the Hawaiian language translation of the King James version of the New Testament, especially the words of Jesus. Because many Hawaiian words have multiple meanings, one has to carefully sort through each of them to consider which definition(s) might be applicable to a given discussion. In order to determine which definition “belongs”, one has to compare it with the definitions of juxtaposed words to see if together they make sense. In this manner, bit by bit, the subject of the discussion gradually emerges. The whole process is analogous to that of putting together the pieces of a picture puzzle. It is only when all of the pieces have been put in their respective places, that a complete and coherent picture then becomes visible.
Jesus left a great treasure to the world. The treasure is not hidden in the ground. It is not hidden in a cave. It is hidden in his words.
This investigation is being conducted by the author in the hope of helping to bring to light a greater understanding of the three minds of man and their powers; that this understanding may help man to live a more joyful, fulfilling, and abundant life. The author is not a teacher of the Huna Code, but a student whose aim is to share the knowledge of the Huna Code with other like minded students.
John, Chapter 16, Verse 25
Ioane, Mokuna 16, Pauku 25
These things have I spoken unto you in proverbs: but the time cometh, when I shall no more speak unto you in proverbs, but I shall shew you plainly of the Father.
Ua olelo pohihihi aku au ia mau mea ia oukou: e hiki mai no ka manawa, aole au e olelo pohihihi hou aku ia oukou, aka, e hoike akaka aku au ia oukou i na mea o ka Makua.
but the time cometh,
e hiki mai no ka manawa,
In the strange realm of the subconscious self, one merely affirms that a thing is true and he will be able to do that thing; accomplish a purpose; or prevail over an opposing force; however, he must first know how to enter into the realm of the subconscious self. Because the subconscious low self spirit is attached to and always accompanies the conscious middle self spirit, the conscious self arrives at the strange country of the subconscious self by calling the low self by name and praising it so that the “country” moves closer to him. In this anomaly, one does not make a journey to this strange country; instead, the country makes a journey to him. To gain entrance into this country, the middle self makes a speech to the low self, (see I below), explaining his desire to enter into the garden of the low self (say the name of the low self here) to plant seeds (of desirable life manifestations.) That, at the signal, the middle self will enter into the garden of the low self. The middle self must explain beforehand what that signal will be; i.e., two claps of the hands; the tinkling of a bell; etc.)
One of the subconscious mind self’s abilities is to store within itself thought form images of persons, objects, events, circumstances, conditions, etc. that have actually materialized in the physical life of the conscious mind self; things that exist or did exist; i.e., memories.
The conscious mind self, on the other hand, has the ability to create a thought form “memory” of something that has not yet materialized on the physical plane and plant that thought form “memory seed” inside his subconscious mind self. This seed, sown and nurtured in the “garden body” of the subconscious self, germinates and develops into the thought form “plant” of the conscious self’s desired physical materialization. When the thought form plant has fully matured inside the subconscious self, the complete manifestation of the plant appears as a physical reality in the life of the conscious self.
In summary, the conscious mind self has the ability to create thought form seeds of desired life manifestations but the seeds must be sown, cultivated, and matured inside the garden body of his subconscious mind self before the desired manifestation can appear as a physical reality in the life of the conscious self.)
At some point in the process of creating life manifestations for himself, the idea of how faith fits into this process enters the mind of the conscious self. How does one hold the faith? What happens in the invisible realm of the subconscious mind when one holds the faith? Perhaps the answers to both questions may be found in the 2 Hawaiian words for faith: paulele and manaoio:
1) Paulele – Two of the many roots of this word:
To End To jump
Stop jumping back and forth in your mind’s eye between the desired goal picture and the fear picture. Project only the desired goal picture on the screen of your conscious mind. This is how one holds the faith.
2) Manaoio – Three of the many roots of this word:
Mana o io
Power Traveling Food * Towards; Reality;
* Food, in the Code, is the symbol for energy. Traveling food, is the symbolic representation for energy being transferred. Hence, when one holds firm in his mind’s eye the picture of the desired manifestation and does not waiver from that goal picture, energy is transferred to the subconscious self to give it the power to manifest the goal picture as physical reality. Assuming that this premise is true, then one must never hold fear pictures in his mind’s eye, ever, because every time he does this, he feeds the fear picture until one day the thing that he fears manifests as a reality in his life. (Job 3:25 – For the thing which I greatly feared is come upon me, and that which I was afraid of is come unto me.)
If one intends to “beget”; that is, to create a desired life manifestation for himself, he must make sure of 2 things before beginning to create the thought form seeds of that desired manifestation:
- That he is not exposed to the ki plant while he is actively engaged in creating the thought form because vital force is pulled away from the thought form before it can be charged. Without vital force, the thought form dies.)
- That he is not sick or weak. (Thought forms should not be created when the vital force is low, as when one is sick or weak.)
The ki plant diverts vital force from thought forms being charged in its vicinity. Thought forms cannot exist without energy. Therefore, when the conscious self is charging his thought form with vital force, he must be sure that this plant is not nearby.
In Polynesia, the swordlike ki plant is a much revered and versatile plant; having many uses. One of its uses is as a defense against attacks by evil spirits. This is the reason why many homes in Hawaii and elsewhere in Polynesia have these shrubs growing around them. The kahunas use the ki plant to ward off evil spirits; to keep evil spirits from interfering in the lives of the now-living.
The ki plant has a biomagnetic property that manifests invisibly in the spirit world; the plant generates a bowl-shaped magnetic force field of sufficient power to pull out vital force from spirit bodies. For those spirits still embodied in the flesh, this magnetic anomaly is not a problem; however, for the disembodied spirits, it is. Disembodied spirits no longer have a physical body to metabolize energy; therefore, if they lose vital force, they cannot replenish it except to steal it from the living. This is why disembodied spirits dread the ki plant.
To enter, as into a country or city.
(Entering the realm of the subconscious mind is like entering into a strange country.)
To call or give a name to. (To call the subconscious low self by name.)
To name or speak of with approbation. (To praise the low self.)
To come to; to arrive at. (To arrive at the strange realm of the subconscious self.)
To affirm a thing or an event as true. (To make a statement that your desired goal is realized.)
To be able to do a thing; to accomplish a purpose; to prevail. (Once inside the strange realm of the subconscious mind, the conscious mind can make an affirmation that something is true and he is able to do a thing; accomplish a purpose; or prevail against an adversary.)
A flowing away. (Vital force flows away from the thought form “under construction” in the conscious mind, toward the ki plant. Spirit bodies, being composed of the same invisible substance as thought forms, lose vital force in the same way when exposed to the ki plant)
To droop; to be weak. (The thought form under construction is weakened by the loss of vital force. Disembodied spirits are weakened by the loss of vital force because their spirit bodies cannot metabolize energy/vital force. Only embodied spirits can metabolize vital force.)
Name of a shrub, dracaena terminalis. (The ki plant (ti plant) generates a magnetic field capable of diverting vital force away from thought forms being “charged” with energy.
To squirt water. (The ki plant has the power to pull holes in spirit bodies causing them to “spurt” vital force.)
Sick; diseased; weak.
Near to; exposed to. (When “constructing” thought form seeds of a desired objective, the conscious self must ensure that he is not exposed to the ki plant.)
An adverb of prohibition. (Do not attempt to create thought form seeds while sick or weak. Do not attempt to create thought form seeds when exposed to the ki plant.)
- The syllable, ma, carries the idea of accompanying. (The subconscious low self always accompanies the conscious middle self.)
- In; through; by means of. (The conscious mind self gets into his attached subconscious mind self by means of a speech, see I below.)
To designate the name of a person. To address one; to make a speech to one. To say within one’s self. To pronounce a single word, as a signal. (The conscious middle self first calls his subconscious low self by name and makes a speech to his low self that he desires to enter into the garden of the low self to plant seeds. That, at the signal, he will enter into it.)
To fade, as a leaf or flower; to wilt. (Any thought form seed “under construction” by the conscious mind self while exposed to the ki plant, fades and wilts as vital force is drawn away from it.)
To beget, as a father. (To create your desired life manifestations.)
- A sinking of water through earth; seepage.
- To leak, as water under ground from a kalo (taro) patch.
(In Hawaii, much of the taro is cultivated in irrigated pondfields (lo’i). The spirit body of the subconscious low self resembles a flooded taro pondfield in that thought form plants develop in its vital force flooded spirit body. Just as wetland taro plants require a critical level of constantly flowing water, so do the conscious self’s thought form plants of manifestation require a critical level of constantly flowing vital force inside the spirit body of his subconscious self. If enough water leaks from the wetland taro patch so that the level of the flowing water drops, causing the taro plant bases to be exposed to the air, then the plants become weak. The taro plant bases must always be submerged. Similarly, if enough vital force leaks from the “garden body” of the low self, so that the level of flowing vital force drops below the “critical point”, the growing thought form plants become weak. This jeopardizes the desired physical manifestation for which the conscious self created and planted the thought forms inside the spirit body of his low self.)
To doom. (The thought form seeds and plants of physical manifestation are doomed if they lose vital force/energy.)
A dish to bail water with. (In the code, water is the symbol for vital force, because like water, vital force flows. For a dish to have the capacity to bail water, it must be in the shape of a bowl. For a bowl to have the capacity to bail vital force/energy, it must be a bowl-shaped magnetic force field.)
To rip open. To dip or bail out water. (This bowl-shaped magnetic force field has the power to rip holes in spirit bodies, see manawa below, and pull out streams of energy.)
To arch. (Description of the curvature of magnetic lines of force.)
Small cracks or open spaces in any substance. (Description of what happens to the substance of which spirit bodies are composed when exposed to a bowl-shaped magnetic force field.)
A spirit; an apparition. A space between two events, two objects, or two localities. (The bowl-shaped magnetic force field pulls out energy from spirit bodies over space.)
Power. (This important word is synonymous with energy/vital force.)
A space between two objects. (The biomagnetism of the ki plant pulls energy over space.)
A space between two points of time. A definite period of time, as the lifetime of a person. (The ki plant pulls energy over the space of time; that is, the ki plant pulls mana from the spirit body of someone who is now deceased; i.e., a disembodied spirit.)
UA OLA LOKO I KE ALOHA*
(Love gives life within*)
* Pukui, Mary Kawena. Olelo No’eau.
Andrews, Lorrin. A Dictionary of the Hawaiian Language. Tokyo, Japan: Charles E. Tuttle Company, 1974.
Andrews, Lorrin. A Dictionary of the Hawaiian Language. Honolulu, Hawaii: Board of Commissioners of Public Archives of the Territory of Hawaii, 1922.
Ke Kauoha Hou (The New Testament). New York: American Bible Society, 1977.
Webster’s New World College Dictionary, Third Edition. 1997.