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.
(For an example of the decoding method used by Max Freedom Long, see Long, What Jesus Taught In Secret page 51).
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 15:05
I am the vine, ye are the branches: He that abideth in me, and I in him, the same bringeth forth much fruit: for without me ye can do nothing.
Ioane Mokuna 15:05
Owau no ke Kumuwaina, o oukou na lala: O ka mea e pili ana ia’u, a owau hoi ia ia, oia ke hoohua nui mai; no ka mea, aole mea iki e hiki ia oukou ka hana, ke ole wau.
I am the vine, ye are the branches:
Owau no ke Kumuwaina, o oukou na lala:
1. I (The High Self refers to Itself.).
2. To answer I, in obedience to a call. (When one is in distress and calls his High Self for help, the High Self answers his call.).
1. To call loudly to. To call for a thing desired. (To call the High Self for help in achieving a goal.).
2. A tinkling sound. (The High Self’s response to the call from the middle self.).
1. A space between two objects. (The gulf of space between the High Self and the two lesser selves.).
2. To hit as a stone hits a mark. (This refers to the ability of the low self to make contact with the High Self over the gulf of space dividing the High Self from the two lesser selves. The gulf can be crossed over by the subconscious low self during the lifetime of a person, before the death of the physical body.
1. To protrude. (The spirit body of the subconscious self protrudes from the head of the physical body before drawing out from it.).
2. To draw out, as a pencil from a case. (The spirit body of the subconscious self draws out from its physical body “case”.).
To be split, as a board. (See owaowa below.).
To weep. Grief; sorrow. (The conscious middle self is in distress.).
To be full of cracks, as rotten wood. To be broken up. (When one is in distress, (see u), the light energy field / aura surrounding him appears to be broken up. This phenomenon automatically attracts the attention of his High Self.).
1. Bird. (A bird is a symbol for the subconscious low self spirit.).
2. Food. (Food is a symbol for mana/vital force/energy.).
3. Light. (Light is a symbol for the High Self spirit. Light also refers to the light of the energy field/ aura surrounding the human body.).
4. To wake; to become alert; to take notice of. (The High Self’s attention is automatically attracted when the middle self is in distress.).
5. To come into action. (The High Self takes action on behalf of the middle and low selves.).
6. To germinate; to sprout; to develop from buds or seeds. (Inside the subconscious low self’s shadowy body, the thought form “seeds” created and watered by his conscious middle self sprout into thought form shoots. In other words, that which the conscious mind self desires has germinated and begun to grow in his subconscious mind.).
Traveling food. (Transferred vital force/ energy. In this instance, the “traveling food” or transferred energy, is the mana/ vital force from the low self into the High Self, see wau below.).
WauTo clean out, as the inside of a calabash. (A calabash, because it holds water, is another symbol for the aka or shadowy body of the subconscious low self. The shadowy body of the low self is a container for mana “water”/ vital force. To clean out the calabash means to empty the low self’s spirit body of mana. In this case, to empty the vital force into the High Self.). Wa To hit as a stone hits a mark. (When the conscious middle self is in distress, his subconscious low self automatically exits the physical body “case” through the forehead to collide with the Superconscious High Self waiting just above the physical body. The low self enters the High Self and releases, see wau above, a surplus charge of vital force into the light body of the High Self, effectively transferring energy into the High Self. Surplus vital force/ energy accumulates in the subconscious low self when his conscious middle self is in distress and weeps. The act of weeping automatically causes the conscious self to breathe harder and take in more oxygen thus causing his cells to release more energy from the combustion of glucose. This excess energy is temporarily stored in the spirit body of the subconscious self then transferred up to the Superconscious Self, see mumu below, who uses the energy to take action on behalf of the distressed conscious self.). U 1. To draw out, as a pencil from a case. (The spirit body of the subconscious self automatically draws out of and exits from its physical body “case” when the conscious self is in great distress.). 2. Grief; sorrow. To weep. (The conscious middle self is in distress and weeps.). No To leak, to ooze out. (For the spirit body of the subconscious self to be fully “charged”, vital force must leak out of it. The low self must be fully charged in order to be able to transfer sufficient vital force to the High Self.). Ke 1. To fast. (A complete fast.). 2. To be intent upon. (One must be strongly resolved to undergo a complete fast after the low self has transferred the mana charge into the High Self.). Kumuwaina A grape vine. (Symbolic reference to the High Self; the root kumu meaning teacher. Your High Self is your teacher.). Kumu 1. A teacher. (Your High Self will teach you how to make the prayer to It.). 2. A fish. (Symbol of the object of desire.). 3. A first cause; origin; place of beginning; fountain head. (A fountain head implies water; water is the symbol for vital force; therefore, vital force is the first cause/origin for the beginning of the desired manifestation.). 4. The foundation; the producing cause. (The foundation or producing cause of a desired manifestation is the mana/ vital force supplied to the High Self.). 5. An example; a pattern; a copy; a model. (A physical example of the desired objective; i.e., a model; a drawing; a photo.). 6. That part of an instrument which when used is held in the hand. (The physical example is held in the hand during the prayer to the High Self.). 7. The price of a thing; a thing given in exchange for a valuable. (The offering of mana/ energy to the High Self in exchange for Its help.). 8. A hard breathing. (The performance of the Ha Rite, see discussion below, to accumulate the mana/ energy charge to be transferred up to the High Self.). 9. A fountain of water. (The mana/ energy flow up to the High Self from the low self.). Making The Prayer To The High Self 1. Provide yourself with a physical example of the thing you desire to manifest in your life. It may be necessary to build a model; draw a picture; or obtain a photo of the thing you desire. The physical example should be held in the hand during the prayer to the High Self.). 2. Call your High Self by name, out loud. Invite your High Self to teach you how to achieve the thing you desire to see manifested in your life. Be specific and be certain you will not be attracting a “white elephant” to yourself. The prayer should be a parable in verse. 3. Recite the Hawaiian chant below to create the “pipe”. E iho ana o luna.* Let down that which is above.
E pii ana o lalo. Take up that which is below.
E hui ana na moku. Unite that which is divided.
E ku ana ka paia. Let the wall stand.
4. Perform the Ha Breath Rite:a. Take 4 strong, deep breaths, pause. b. Visualize the newly released chemical energy/mana “water” as pooling in the reservoir of your mouth. (Energy flows where attention goes.). c. Blow the pooled mana “water”/energy upward to create a wave as wind blows on a water surface, transferring energy from the wind to the water to create waves. d. Silently order your low self to convey the wave of accumulated energy charge upward into the High Self as you blow upward. e. Repeat steps a, b, c, & d, 3 more times to accumulate and transfer the necessary charge of vital force up to the High Self. You will have created 4 waves of vital force. 7. Close after sending the fourth wave by saying amama ua noa . (Pronounced ah-mah-mah oo-ah no-ah.). Amama ua noa translates as :The prayer is offered. Let the rain be released. 8. Undergo a complete fast. (Note: The duration of the fast has yet to be revealed. It may be one day.).
5. Right; proper. (The amoeba-like upward protrusion from the subconscious self stands steady through the head of the physical body when properly made.)
6. Name of one of the Hawaiian gods.
7. To hit; to strike against; to pierce. (The upward extension from the subconscious low self hits and merges with the downward extension from the Superconscious High Self to create the cord pipe.).
8. To reach from one place to another. (The cord pipe, if successfully created, reaches from the two lesser selves up to the High Self.).
When the middle self calls his High Self, the High Self descends and aligns above the physical body to be in position to “drink in” the flow of vital force (fountain of mana) sent up by the low self. The High Self anchors Itself above the erect physical body of the middle self, letting down an extension to connect to the upward extension of the spirit body of the low self protruding from the head of its physical body “case”. Thus the creation of the “pipe”.
This is the Hawaiian chant to create the pipe:
E iho ana o luna.* Let down that which is above.
E pii ana o lalo. Take up that which is below.
E hui ana na moku. Unite that which is divided.
E ku ana ka paia. Let the wall stand.
It is through this pipe, if successfully made, that the subconscious self transfers the mana “water” carrying the conscious self’s petition of thought forms up into the Superconscious Self and it is through this same pipe that the High Self returns the flow of mana bringing with it the High Self’s answer to the middle self’s petition in the form of thought form “seeds” to be planted in the subconscious low self’s “garden”; seeds that will grow into the desired conditions or circumstances petitioned for by the conscious middle self.
1. To shut the lips and hold the mouth full of water. (Water is the huna symbol of vital force/ energy. Shutting the lips and holding the mouth full of water is the analogical image of a fully charged low self storing the accumulated charge of vital force in the “mouth” of its aka, shadowy body, as a capacitor stores the accumulated electrical energy charge from a battery. The low self charges itself up through the middle self’s performance of the Ha Rite. When the low self is fully charged, it temporarily stores/holds the charge and like a capacitor releases it all at once into the High Self on command from the middle self. See wau for correlation. Energy has thus been transferred from the low self to the High Self.).
2. To be silent. (The command to send the mana to the High Self is given mentally by the middle self to the low self so that it does not lose the charge it must transfer to the High Self. The mana charge is lost if the middle self voices the command out loud.).
One of the many functions of the shadowy body of the subconscious spirit is that of a battery/capacitor combination. Just as there is a 4-stage charging process for a discharged battery, there is a corresponding 4-breath charging process for the subconscious’ battery/capacitor. Max Freedom Long referred to this 4-breath energy charging process of the subconscious’ battery as the Ha Rite.
To take food into one’s mouth and afterward take it and convey it to the mouth of another. (Food is one of the symbols for vital force. The image of taking food into one’s mouth and conveying it to the mouth of another depicts the accumulation and storing of a vital force/ energy charge by the low self. The low self takes the energy packet up to the “mouth” of the High Self, in effect transferring energy to the High Self. Hence the expression of “feeding the god”.).
Eng. – A grapevine. (Another symbol for the High Self.).
A place. (The place of the High Self.).
You. (The conscious middle self orders the subconscious low self to transfer vital force up to the Superconscious High Self.).
Traveling food. (Vital force transferred by the low self up to the High Self.).
An offering. (The offering of mana/ energy to the High Self by the two lesser selves.).
To obtain what one has sought after. To bring to pass; to accomplish. To succeed in a search. (Whether the objective is to succeed in a search for the thing desired; or, to obtain the thing that one has sought after, sufficient mana/ vital force has to be provided to the High Self by the low self in order to bring to pass to accomplish the middle self’s objective. No work can be done without this energy transfer.).
1. To be saturated or impregnated with anything. (To be fully charged with energy/ vital force. The low self must be fully charged with vital force to enable it to transfer a sufficient amount of it up to the High Self.).
2. To drip or drizzle, as water. (Mana/ vital force “drips” from the shadowy body of the subconscious low self when it is saturated, fully charged with vital force.).
1. Name of a bird. (A bird is a symbol of the subconscious low self spirit.).
2. Belonging to you. (The spirit body of the conscious middle self.).
3. To ascend upon, as a float. (The conscious middle self’s spirit body, being attached to its subconscious low self’s spirit body, floats upward with the low self as it exits the physical body and ascends into the light body of the Superconscious High Self. Hence the reports by many individuals of their out-of-body experiences, including that of entering a brilliant white light; the light of the High Self.).
Moist; wet; damp. (The wet surface of a smooth dark gazing stone.).
To be calmed, quieted, as one’s passions. (One has to be calm emotionally; otherwise, the psychic vision becomes distorted. Example: If a puddle of water is disturbed, we cannot see clearly its reflection of the sky above. Similarly, if our emotions are disturbed, we cannot see clearly psychically; i.e., we cannot see the psychic images reflected on the surface of a gazing stone.).
To gaze at; to view attentively. (To gaze at the wet surface of a smooth dark gazing stone.).
To swell up. (The psychic visions appearing on the wet surface of the gazing stone are magnifications of thought form images sent by the High Self.).
A picture; an image. (The image(s) appearing on the wet surface of the scrying stone inside a calabash.
The sun. (The sun is a symbol of the High Self. The High Self sends thought form images in response to a petition by the middle self. The kahuna psychic sees these images appear on the wet surface of the gazing stone.).
A round smooth stone; a pebble that has been worn by water. (The type of stone used as a scrying stone by the Hawaiian/Polynesian kahunas.).
1. To begin a piece of work or a job. To mark out the plan of what is to be done. (The High Self reveals a plan for achieving the middle self’s desired manifestation. The makaula, kahuna psychic, sees the plan as images reflected on the wet surface of the gazing stone.).
2. Brightness; sheen; the shining of light on a smooth surface. (The wet shiny surface of a smooth dark stone inside a calabash.).
To receive psychic visions, a kahuna psychic would get down on hands and knees and gaze downward at the wet surface of a smooth, rounded dark stone set inside a calabash. The stone would be sloshed with water from time to time to keep its surface wet and reflective.
The next article, John 16:33, reveals the day and time the prayer to the High Self should be made.
* Kahuna Kapihe, Kona, Hawaii. 1850.
Andrews, Lorrin. A Dictionary of the Hawaiian Language. Tokyo, Japan: Charles E. Tuttle Company, 1974.
Ke Kauoha Hou (The New Testament). New York: American Bible Society, 1977.Andrews, Lorrin. A Dictionary of the Hawaiian Language. Honolulu, Hawaii: Board of Commissioners of Public Archives of the Territory of Hawaii, 1922. Webster€™s New World College Dictionary, Third Edition. 1997. Copyright 2012 J.M. Higa