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 15, 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 I shall shew you plainly of the Father
aka, e hoike akaka aku au ia oukou I na mea o ka Makua.
This passage describes the part each of the three selves plays in the making of the prayer petition to the High Self and the importance of transferring energy to the High Self. On a clear, unclouded night of the full moon, the conscious middle self, who orchestrates the performance of the prayer, prepares to call the subconscious low self. He does this by standing erect. This causes the low self’s spirit body, which conforms to the size, shape, and motions of the physical body, to become upright, also (see Ku below). The low self’s spirit body must be upright in order for it to make the leap up to the High Self. The middle self then calls his low self by name and recites a speech to his low self; explaining that, on command, it must project its spirit head through the head of the physical body to connect to the High Self waiting above. The upper part of the spirit body of the low self projects itself upward while the lower part remains encased inside the physical body. Hence, the low self spirit does not entirely exit the physical body when connecting to the High Self overhead. The moment the spirit body of the low self enters the High Self, waves of vital force, (see E), transfer from the low self into the High Self. When this happens, a spiritual law is put in force (see Ko); the law of creation. The middle self’s petitions, if granted by the High Self, begin to appear in his life. Energy/vital force is the currency which must be paid in order to materialize the desired imaginings of the middle self. Inside the spirit body of the low self are stored not only the memories of the middle self’s past experiences of a lifetime, but also the imaginings of desired experiences of the middle self; experiences which have not yet come to pass. Images of the middle self’s desires are called up to the mind of the middle self as he recites the prayer to the High Self. These “refreshed images” are what the High Self sees when the low self connects to the High Self. The High Self uses the desire images to build the middle self’s future experiences of physical reality if enough vital force has been transferred from the low self. Understandably, not all prayer requests will be granted by the High Self. What may be prayed for appears to be the subject of another discussion. Generally though, one may pray for objects, circumstances, conditions, things in their most extensive applications, including persons, (see Mea). The reason the middle self calls the High Self by name and recites the prayer out loud is to prevent confusion in the low self who is accustomed to receiving silent orders from the middle self.
In the second stage of the prayer, the conscious middle self prepares to call the Super Conscious High Self by breathing hard. This causes the light of the spirit body of the low self to brighten which attracts the attention of the High Self who descends toward the two lesser selves. The middle self raises and holds his hand up (see Ku below). The spirit hand of the low self, whose spirit body conforms to the size, shape, and motions of the physical body, is also raised. The High Self sees the light of the upraised hand of the low self which is the cue for the High Self to position and “anchor” above the low self, see Ku below. This is the moment when the middle self speaks the one-word command to the low self to make the leap up to the High Self. The spirit body of the middle self, being attached to the spirit body of the low self, ascends with the low self into the High Self (see Oukou, Ou, Ko). Inside the High Self, the low self “bails” vital force; transferring the offering of energy to the High Self, then returns with the attached middle self into the physical body. Joy felt by the middle self soon after the ascension and return indicates that the petition and offering of mana/vital force have been received by the High Self and that the answer to the prayer is forthcoming. In order to receive the answer, it is necessary to undergo a fast. The lesser selves must be “dry” so that water (vital force) can flow down from the High Self. During the fast, the offering of vital force/energy by the middle self is returned by the High Self. With the descent of vital force from the High Self into the two lesser selves comes a voice speaking. The middle self hears this voice internally, not externally through the ears. This is not an auditory hallucination. It is direct communication from the High Self. Accompanying the voice is a vision. The return flow of vital force carries images showing you how to achieve your desired experiences; the knowledge, instruction, and understanding necessary for how to “beget”; i.e., how to create your desires as a physical reality in your life.
Aka The shadow of a person; the figure or outline of a thing; a similitude or likeness. (Reference to the spirit body of the low self which conforms to the shape of the physical body and extends somewhat beyond it.). To light up, as the moon before rising. (Because the light of the spirit body of the low self extends beyond the physical body, the physical body appears to be outlined in light.). To go up and down, as on a hilly road. (The rays of light emanating from the spirit body of the low self shoot up and down.).
E To enter, as into a country or city. (The low self’s spirit body enters into the realm of the High Self.) To dash upon, as waves upon the deck of a ship. (Waves of energy from the low self splash into the High Self when the low self connects to the High Self.).
Ee To get upon anything higher; to leap upon. (The upper part of the spirit body of the low self leaps up into the High Self.).
Hoike To show. To cause to know; to make known. That which is shown. (Stored inside the spirit body of the low self are not only memories of the middle self’s past experiences of a lifetime, but also the imaginations of the middle self of desired experiences which have not yet come to pass. These mental images of the middle self’s desires are revealed to the High Self when the low self connects to the High Self.).
Hoi To return; to go back. (The low self spirit returns to the physical body after contact with the High Self.).
Ke To fast. (Send the mana/vital force first, then undergo a complete fast. Do not fast before sending mana.).
Ho To breathe hard. (Heavy breathing generates more energy. A charge of vital force is built up in the spirit battery of the low self, to be discharged inside the High Self. Heavy breathing causes the spirit body of the low self to light up.).
I To designate the name of a person. (In this case, to give a name to the low self.). To speak. To make speech to one. (To give instructions to the low self.). To say within one’s self. (To speak silently to the low self, who is used to receiving silent commands from the middle self.).
Ke To fast. (Send mana/vital force first, then undergo a complete fast. Do not fast before sending mana.).
Ho To transfer. To bring; to present. To carry or cause to be conveyed; to transport. (The return flow of vital force carries images sent by the High Self in answer to the middle self’s prayer.).
Ike To see, perceive by the eye. To see, perceive mentally, i.e., to know; understand. (To receive a vision.). Knowledge; instruction. Understanding. (The High Self sends knowledge, instruction, and understanding on how to “beget”; i.e., how to achieve your desires. This is done by way of a vision. You receive the vision by undergoing a fast.).
Hoihoi To return an answer. (The High Self returns an answer to the middle self’s petition.). To be joyful. (With the answer comes a feeling of joy.).
Iho To go down; to descend, as from a higher to a lower place. (The High Self descends towards (see I below)the lesser selves when it sees the brightening of the spirit body of the low self caused by the deep breathing of the middle self.).
I To; towards. (The High Self moves downward towards the two lesser selves.). To beget. (To achieve your desired experiences.).
Ho To breathe hard. (The middle self takes deep breaths.).
Akaka Lucid; bright, as the moon. (Heavy breathing by the middle self, (see Ho above), causes the spirit body of the low self to brighten.) To be plain; to be clear, as a thought or the expression of an idea. To be distinct, intelligible, as language. (Before sending images of your desired experiences up to the High Self, you must try to visualize clear and distinct images. If you have difficulty in sustaining clear mental pictures of your desired experiences, it helps to gaze at a picture of the desired object, life circumstance, etc., while reciting the prayer. Magazine and newspaper clippings and other props help one to visualize.).
Kaka Fruits that grow in clusters, as grapes. much fruit in one place. (In the Huna Code, a fruit is a symbol of anything that has materialized, or come to fruition in someone’s life. Stored inside the spirit body of the subconscious low self, are thought form clusters of recordings of the events which have come to pass in an individual’s life; i.e., the fruit. Also stored inside the spirit body of the low self, are clusters of recordings of desired events and experiences which have not yet come to pass in the individual’s life. These thought form recordings of desired experiences are the seeds of future “fruits” or life materializations.).
Aka The shadow of a person. (Another reference to the low self spirit. The spirit body of the low self is shadow-like in that it conforms to the size, shape, and motions of the physical body.).
Ka To bail water. (To transfer energy. In the Huna Code, water is the symbol for energy/vital force because like water, energy flows. Vital force is “bailed” from the spirit body of the low self into the spirit body of the High Self at the time of the petition to the High Self. Vital force is also bailed into each thought form at the moment of its creation in the mind of the middle self. That is, each thought form is given a charge of energy.).
Aku Clear; unclouded; spoken of the moon when fully up. (The optimum time to make the prayer to the High Self is on a clear, unclouded night of the full moon.).
A Name of a large, white, sea bird. (A bird is a symbol of the subconscious low self spirit. A bird is a spirit. White or yellow white is the color of the low self’s spirit body. And fishing the invisible seas of life for the match to the conscious self’s thought form desire image (the fish) is an ability of the subconscious self (sea bird).).
Ku To stand. To hit. To extend; to reach from one place to another. (The middle self stands erect when making the prayer so that the low self’s spirit body, which conforms to the actions of the physical body, is also upright. The low self’s spirit body must be upright in order for it to make the leap up to the High Self. The connection between the two lesser selves and the High Self is formed when low self’s spirit head projects upward through the physical head to hit and merge with the High Self waiting above. The lower part of the low self’s spirit body remains encased inside the physical body. So the low self does not move out of the physical body entirely when connecting to the High Self overhead.). To raise up. To hold up; to stretch out, as the hand. (The conscious self holds his hand up so that the spirit hand of the subconscious self, whose spirit body conforms to the size, shape, and motions of the physical body, is also raised. The High Self sees the light of the upraised spirit hand of the low self. This action is the cue for the High Self to position Itself above the head of the low self.). To stop still. To stand, as a ship, i.e., to come to anchor. To stand opposite to. (The High Self “anchors” above the spirit head of the low self.).
Au First person singular, I. (The High Self refers to Itself.). An action of the mind. (Just as one can, through a mental command, order his low self to stretch the physical body upward; so can he mentally order his low self to stretch its spirit body upward to protrude out of the physical body “case” and connect to the High Self.). Time; a period of time, more or less definitely designated. (The appointed time to make the prayer petition and connect to the High Self is during the period of the full moon. This is the optimum time, see Aku.).
U To be impregnated with anything. (The spirit body of the low self is saturated with vital force.). To protrude; to draw out, as a pencil from a case. (The spirit body of the low self protrudes from and draws out of its physical body case either partially or entirely.).
Ia To be received, as into the mouth. (The spirit body of the low self, as well as the attached spirit body of the middle self are received into the High Self when the low self makes the leap).
I To designate the name of a person. (To give your low self a name.). To make a speech to one. (The speech is made to the low self, (see A next). For any task you order the low self to perform, you must convey clear instructions concerning that task so that the low self does not become confused. If your low self is confused, it will refuse to act and you will need to start over by making another speech to it. To pronounce a single word, as a signal. (When you are satisfied that your instructions are clear and will not cause confusion in your low self, you will speak the one-word command for it to go and carry out your order. For example, you might use the command, “Seek”.).
A Name of a large, white, sea bird. (A white sea bird is a Huna symbol for the subconscious low self spirit. A bird is the symbol for any spirit. White or yellow/white is the color of the subconscious’ spirit body. And fishing the invisible seas of life for the match to the conscious self’s thought form desire image (the fish) is an ability of the low self spirit (the sea bird).
Oukou You. (The conscious self.).
Ou A float. To ascend upon, as a float. (The spirit body of the conscious self is attached to and floats upon the spirit body of the subconscious self, see root Ko.).
Kou Yours. (Your spirit body.).
O Traveling food. (Transferring energy/vital force.).
Uko An offering. (The offering from the two lesser selves is an offering of mana or vital force.).
U To drip or drizzle, as water. (Water is the Huna symbol for energy/vital force because, like water, energy flows. The spirit body of the low self “drips” with vital force.).
Ko To accomplish; to fulfill; to bring to pass. (To materialize, to bring into existence, as one’s desired experiences.). To put a law in force. To beget, as a father. To conceive, as a female. (To put the law of creation into effect. Vital force is the catalyst.). To draw or drag, as with a rope. (The spirit body of the conscious self, being attached to the spirit body of the subconscious self, is towed along.).
I To designate the name of a person. (In this instance, to give a name to your High Self.). To address one; to make a speech to one. (To make the prayer petition to the High Self.). To beget, as a father. (The High Self creates the middle self’s experiences from his sustained desires. When performing the prayer to the High Self, the middle self first addresses the High Self by name, then proceeds to recite the prayer to “beget”. This is the petition to bring into manifestation the desired experiences of the middle self.
Na Calmed; quieted, as one’s passions. (The conscious self must be calm before attempting to make the prayer.).
Mea To hinder. To injure. (The prayer to the High Self is “injured” if the conscious self is emotionally disturbed.).
Mea To cause to come to. A thing; an external object; a visible or invisible substance. A circumstance or condition. A person; a thing in its most extensive application, including persons. Having the quality of obtaining or possessing something. To do; to say; to act. (You attract the thing that you desire; whether it is an object, a life circumstance or condition, or even a type of person, by how you act; that is, what you say and do.).
O To call for a thing desired. (See Mea above for the types of things that may be asked for in the call to the High Self.). To answer to a call. (Your High Self answers your call.). Traveling food. (Transferring energy.).
Ka To throw. A striking against;to hit.
Makua A parent. A benefactor; a provider. (The High Self is often referred to as a parent.).
To call for a thing desired, throw traveling food to hit the parent. (In other words, when praying for something, transfer energy to the High Self.). These last three words: O, Ka, Makua emphasize the importance of transferring energy to the High Self.).
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.