Huna Code in the Gospels: John 16:25 – but I shall shew you plainly of the Father. (aka, e hoike akaka aku au ia oukou i na mea o ka Makua.

 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*)

UA PAU

(The End)

References:

* 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.

Ulukau.

Huna Code in the Gospels: John 16:25 – when I shall no more speak unto you in proverbs, (aole au e olelo pohihihi hou aku ia oukou,)

 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.

when I shall no more speak unto you in proverbs,

aole au e olelo pohihihi hou aku ia oukou,

The purpose of this passage is to instruct the student in how to get a subconscious low self to obey the commands of the conscious middle self. When a speech by the middle self fails to get a low self to accomplish a given task, the middle self can use a behavior modification technique of the kahunas to get the low self to perform. This treatment is done at the time of the full moon and involves getting the low self spirit to stand up inside the physical body. The time of the full moon is the optimum time to get the subconscious low self to stand inside the physical body because the gravitational force of the full moon exerts a pull on the spirit body of the low self causing it to rise up from its sitting position and stand erect. A standing posture, because it is conducive to heightened attention, promotes the receptivity of the commands contained in the speech made by the middle self.

There is another more important reason for getting the low self to stand up inside its physical body “case”. When the low self is pulled upward by the moon’s gravitational force, its spirit body rises up head first to fill the standing physical body case. The spirit head ascends into the head of the physical body and is encased in it; just as a deep sea diver’s head is encased in his diving helmet. As the diver’s forehead is aligned with the forehead part of his helmet, so is the low self’s spirit forehead aligned with the forehead of the physical body. The kahuna knows when the alignment of the foreheads has taken place because he sees the low self’s spirit head protruding beyond the boundary of the physical head. When the kahuna sees that the alignment has occurred, he delivers the speech containing the commands to the subject whose low self is being treated; places his hand on the forehead of the subject; and projects a charge of vital force through the forehead. Because both the spiritual and physical heads are aligned, the charge not only passes through the forehead of the physical body but through the forehead of the spirit body of the low self as well. The charge of vital force shocks the low self into obedience to the middle self. Any resistance which the low self may have had to the middle self’s commands is overcome. This is a type of behavior modification therapy used by the kahunas to eliminate an undesirable behavior in the low self; in this case, the low self’s refusal to obey the commands of the middle self. The shock is the stimulus “to get it going”. )

In summary, because the recalcitrant low self is occasionally not inclined to obey the commands of the middle self, it may be necessary to use a kind of shock therapy to get its cooperation. The ideal time for the “shock treatment” is during the time of the full moon, when the moon’s gravitational effect creates the condition under which the low self may be influenced (see ku below).

Aole

                 To not; not to do. Not to be; no existence. (If the conscious middle self attempts to get his subconscious low self to perform a particular task but fails to provide the necessary vital force, then the entire attempt is in vain, see ole below. The middle self must transfer sufficient vital force/mana to the low self or nothing happens.

Mana or vital force is the virtue that flowed out of Jesus into the woman who had had an issue of blood for twelve years. Mark 5:30. Vital force always flows from an area of higher concentration to an area of lower concentration. The woman, who had been losing blood for a long period of time, was in a state of low energy; hence, energy flowed from Jesus into her and she was healed.

A

Name of a white, sea bird. (Symbol of the subconscious low self spirit. A bird symbolizes a 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 subconscious low self spirit.)

Ole

The lack; the destitution of a thing. (The lack of mana/energy.)

                 In vain. (In the spirit world, just as in the physical world, any attempt to accomplish something without providing the required energy is an attempt in vain.)

O

Traveling food. (Food, in the Code, is the symbol for energy. Traveling food; therefore, is transferring energy.)

To stretch out, as the hand. (To stretch out the hand to project vital force into the subconscious self; i.e., to transfer energy from a conscious self into a subconscious self.

Le

  A contraction of lele, below.

Lele

To burst forth; to leap; to jump. (Energy leaps from the outstretched hand, see o above.)

Ao

Light. (Light, in the Code, is the symbol for the High Self.)

To teach; to instruct.

         Knowledge

World; realm. (The High Self will instruct the student in the knowledge of the realm of the subconscious self and energy transfer. A is the subconscious self and o is energy transfer. See A and o below.)

To regard with reverence; to obey. (The student should regard this teaching with reverence and obey the instructions of his High Self.)

To charge strictly. (The High Self imposes a duty on the student(s) of the Huna Code.)

Instruct in one’s duty or conduct. (The High Self will instruct the student as to his duty or conduct.)

To warn. To try one’s conduct or fitness for a duty.  (The student is warned that he will be tested as to his fitness for this duty.)

                To learn to do a thing; to learn, to study, as a language. (The High Self exhorts the student to study, to learn the Hawaiian language.)

                To try to do a thing to ascertain whether it can be done. (The student should try to do what his High Self instructs him to do.)

In this one word, ao, the High Self delivers a message to students of the Code.

Lele

  To land or go ashore from a canoe or ship. To jump off, hence to land. (To disembark into a country.)

When one embarks on the journey into the world of the subconscious self, he leaves his familiar surroundings for a totally unfamiliar one; hence, this image of someone disembarking from a ship with its familiar environment to land onto new and strange territory, see Au and E below.

Au

A territory. (The realm of the subconscious self.)

                A term representing all places where food grows. (In the Code, food is a symbol for vital force. The spirit body of the subconscious self is often referred to as a “garden”, the place where food grows; i.e., the place where vital force is produced. Hence, the subconscious self’s “garden” is the territory or strange country into which the conscious mind self ventures, see E below.)

Current; to flow as a current. (Vital force flows as a current.)

The gall of animals. (The plural form of this word, naau, refers to the gut and is synonymous with uhane, the spirit of a person; i.e., the subconscious self. In Polynesia, a belief exists that the gut is the seat of the subconscious self.) 

A

     Name of a white, sea bird. (A white, sea bird is the symbol of the subconscious low self spirit. A bird symbolizes 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 spirit.)

U

Impregnated with anything. To drip or drizzle, as water. (Water, in the Code, is another symbol for vital force, because vital force flows like water. The spirit body of the low self (symbol – white, sea bird) is so saturated with vital force that it drips. Because it is saturated with vital force, the spirit body is also referred to as a tide body. Like a body of water, it advances and recedes according to the gravitational force of the moon.)

E

Strange. To enter, as into a country or city. (To enter into the strange realm of the subconscious spirit.)

Olelo

A speech. (The way to gain access to the realm of the subconscious low self is through a speech made by a conscious middle self. Before the conscious self can deliver the speech; however, he must first get the attention of the subconscious self. The optimum time for this is during the time of the full moon, see aku below.)

O

Traveling food. (In the Code, food is another symbol for vital force. Traveling food is vital force being transferred.

                To stretch out, as the hand. (To stretch out the hand to project vital force into the subconscious self; i.e., to transfer energy into the low self via an outstretched hand.)

                To pierce.  (The stream of energy projected from the conscious self’s outstretched hand penetrates the subject whose subconscious self is being treated, see Lo below.

Lele

To burst forth; to leap; to jump. (The energy stream bursts from the kahuna’s outstretched hand, see o above.)

Lo

The fore part of the head. (The stream of energy projected through the hand penetrates the forehead of someone whose subconscious self is being treated.)

Lelo

    The tongue. (The chief organ of speech, the tongue is the key to opening the door into the mysterious realm of the low self.)

Pohihihi

That which is obscure or mysterious. (Reference to the realm of the subconscious spirit.)

 Pohihi

   Intricate. (Characterizes the complex interrelated branch-like network, see hihi below, for delivering vital force throughout the spirit body of the low self.)

Pohi

To sink down; to grow less; to settle away. (The habitual behavior of the low self is to sink down, shrink, and settle away inside the physical body, in the area of the gut.)

Po

To be out of sight. (Normal state of the low self; hidden away inside the physical body “case”.)

Hi

A hissing sound, as the rapid flow of a liquid. (The sound of the flowing of vital force throughout the circulatory system of the spirit body of the low self.)

Hihi

To branch or spread out, as vines, or as the limbs of a tree; to grow thick together. (Description of the vital force circulatory network inside the spirit body of the low self.)

Hou

To thrust, as the hand into a hole. To reach after. To draw out. (Pictorial representation of the act of going after and pulling up the subconscious low self from its entrenched position inside the gut. In order to get the attention of the low self, the conscious middle self must pull up the low self and get it to stand inside the physical body “case”, see u below.)

Ho

To breathe hard. To cry out in a clamorous manner. (When one addresses the low self, he first breathes hard then calls out the name of the low self in a loud voice.)

U

To draw out, as an object from its case. To protrude. (The spirit body of the low self is able to completely draw itself out from the physical body “case” but remains attached to it via a cord. When the low self spirit stands erect inside the standing physical body, its spirit body protrudes beyond the boundary of the entire physical “case”.)

The spirit body of the low self is an exact replica of the physical body. Every member of the physical body has its duplicate in the spirit body of the low self. Hence, the spirit body also has a head. When the spirit head is encased inside the physical head, the spirit head protrudes beyond the boundary of the physical head.

Aku

                 The name of the night when the moon is perfectly full. Clear; unclouded; spoken of the risen moon. (The time of the full moon is the optimum time to influence the low self. The ideal conditions are when the moon is at its fullest and the night sky is clear of clouds.)

A

Name of a white, sea bird. (A white, sea bird is the symbol of the subconscious low self spirit. A bird symbolizes 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 spirit.)

Ku

To stand. To arise; to rise up, as from a sitting posture. To be placed or set in a state or condition. (Due to the gravitational force of the full moon, see aku above, the spirit body of the subconscious low self is pulled up from its sitting position inside the gut to stand erect inside the physical body. The standing posture is the necessary condition which must occur before the kahuna can discharge vital force into the low self.)

                To rise up to do a thing or for a specified purpose. (The specified purpose, in this instance, is to discharge vital force into the mind of the low self.)

Ia

To enter; to be received. (In order to be received into the mind of the subconscious self, the conscious self must first make a speech to it, see I below.)

I

                To make a speech to one. To say within one’s self. (Before attempting to make the speech to the subconscious self, the conscious self must first get it to “stand at attention”, see ku above.)

A

  Name of a white, sea bird.  (A white, sea bird is the symbol of the subconscious low self spirit. A bird symbolizes 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 spirit.)

Oukou

You. (The conscious middle self.)

Ou

Yours. (Your subconscious self.) To lean on something. A float. (The spirit body of the conscious self floats on the spirit body of its attached subconscious self.)

Ko

To draw or drag, as with a rope. (The spirit body of the conscious self is connected to the spirit body of its subconscious self by a cord. The subconscious spirit, being mobile, “drags” its conscious self’s spirit body wherever it travels, including outside of the physical body “case”.)

                To prevail, as one party over another. (The conscious self prevails over any resistance offered by the subconscious self through a discharge of vital force into its spirit head.)

                To perform what has been spoken. (The low self performs what has been ordered by the middle self after receiving the charge of vital force.)

U

Unwillingness; not disposed to do. (Like a child who refuses to obey his parents, the low self is often not inclined to obey the commands of the middle self.)

O

Traveling food. (Food, in the Code, is one of the symbols for energy. Traveling food; therefore, is an energy transfer. In this instance, the energy transfer is accomplished through a discharge of vital force into the subconscious self from the hand of the kahuna.)

Uko

 Fulfilled.  (The low self obeys the command of the middle self. It fulfills its task after receiving a charge of energy.)

When the low self refuses to obey the commands of the middle self, the resistance can be overcome by sending a charge of energy into the low self through a hand rested on the forehead of the subject being treated. Before the “shock treatment”; however, the low self’s spirit head must first be “encased” inside the physical head.)

U

To be tinctured or impregnated with anything. (The low self is charged with vital force projected from the hand of the kahuna .)

 UA OLA LOKO I KE ALOHA*

(Love gives life within*)

UA PAU

(The End)

References:

* 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.

 

 

 

 

 

 

 

 

 

 

 

 

 

 

Huna Code in the Gospels : John 16:32 – …that ye shall be scattered, (e hoopuehuia kela mea keia mea,)

 

 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 32

(IOANE, Mokuna 16 : Pauku 32)

Behold the hour cometh, yea, is now come, that ye shall be scattered, every man to his own, and shall leave me alone: and yet I am not alone, because the Father is with me.

Aia hoi, e hiki ana ka manawa, ano hoi ua hiki mai, e hoopuehuia kela mea keia mea o oukou ma kona wahi, a e haalele oukou ia’u e hookahi wale no; aole hoi au e hookahi wale ana, no ka mea, o ka Makua pu me au.

…that ye shall be scattered,

e hoopuehuia kela mea keia mea

Inside the subconscious mind self, a cluster of red thought form image balls resembles a contracted cluster of red stars, similar to the gravitationally bound red stars in globular clusters; such as 47 Tucanae. This cluster is a foreign cluster; i.e., not a resident cluster of thought form memory balls; that is, thought forms created by the resident conscious mind self and stored in the resident subconscious mind self. The reason this cluster is identified as foreign is because it is not attached to the spirit body of the subconscious self; rather, it is loose inside the spirit body of the subconscious self. These foreign clusters are invaders deliberately sent by a sorcerer to enter into his victim’s subconscious mind self to cause trouble for him. It is a retaliatory attack for a perceived injury. The victim of this type of sorcery is completely unaware that these thought forms exist in his subconscious mind self. He is totally bewildered as to the reason why he is continually plagued by “bad luck”. Evidence of the existence of these trouble causing thought forms can be made to surface through the use of questioning by someone skilled in the technique. Upon questioning, the indirect evidence of the existence of trouble causing thought forms in the subconscious mind self manifests in emotional symptoms such as weeping, anger, or in mental agitation/confusion. These psychological stumbling blocks do not disappear by themselves. They must be removed.

The attack by a sorcerer is accomplished by means of an extension of the invisible substance of which  the subconscious’ spirit body is composed; an invisible extension from the sorcerer perpetrator, called the “hand”, which pierces and enters into his victim’s subconscious’ spirit body. Thus a connection is made between the two subconscious selves; the subconscious low self of the attacker and the subconscious low self of his victim. It is through this connection (tube) of invisible substance that trouble causing thought-form ball clusters are sent on a flow of vital force to be implanted in the victim’s subconscious self. They are the cause of those inexplicable urges/compulsions within the victim that force him, compel him to do things that harm/injure him. This attack is called the anaana.

The invader thought form ball clusters can be “blown out” of the subconscious mind self of the victim through the sound vibrations of the red conch shell. The sound vibrations of the red conch shell travel through the medium of the spirit body of the subconscious self like a strong wind, effectively routing, scattering and separating the foreign thought form image balls from  the resident thought form image balls; driving the invaders out of the spirit body of the subconscious self. The reason that the resident thought form image balls are not routed and blown out along with the foreign thought form image balls is because all resident memory balls are embedded in the spirit body of the subconscious self; being created as protuberances of the subconscious’ spirit body. Hence, they are not “loose” as the invader thought form image balls sent in by a kahuna anaana/sorcerer. Only the loose foreigners  are blown away by the sound vibrations from the red conch shell. They have no “foothold”, so to speak.

E

     Away; from. (Thought form image balls sent into a person’s subconscious mind via another person’s conscious mind; not via his own conscious mind. A suggestion implanted in one’s subconscious mind from an external source.).

Hoopuehuia

     To be blown here and there, as the spray of the surf by the wind. To cause to be scattered or driven out. (Invader thought form image balls carried in by a flow of vital force sent by a sorcerer are blown about, scattered, and driven out of the subconscious mind self of a victim by the sound waves of the red conch shell, just as the wind blows the spray of the surf.

Hoopu

     To contract into a bunch. (Resident thought form image ball clusters are contracted into a bunch embedded in the aka substance composing the spirit body of the subconscious self much like a bunch of grapes. Invader thought form image ball clusters; on the other hand, are loose, having been sent into the subconscious self by a source external to the victim.).

Ehuia

     Is red. (The red thought form image balls of the kahuna anaana/sorcerer.).

Aa

     To burn, as anger or jealousy. (The invader thought form image balls are red because the sorcerer created them while “burning” in the fires of anger or jealousy.).

E

    To enter. (Invader thought form image balls are sent in a flow of vital force by a sorcerer to enter into the subconscious self of a victim. The motive for the attack is generally a  retaliation for a perceived injury.).

Hui

     To add a thing to another; to connect. A uniting or mixing together of different things. A cluster or collection of things. To meet; to mingle; to come together, as waters. The name of a prayer on the morning after the anaana. (Note: The anaana is a ritual used to procure a curse or death upon one.).

     (A spiritual attack is accomplished by means of the extension of  an invisible substance, referred to as the “hand”, from the perpetrator’s subconscious’ spirit body which pierces into the victim’s subconscious self; creating the connection. It is through this connection (tube) of invisible substance that thought-form image ball clusters are carried in on a flow of vital force to be implanted in the subconscious self. Hence, there is a “meeting” of the two “waters” of vital force inside the subconscious spirit body of the victim and the invader thought form image ball clusters “mingle” with the resident thought form image ball clusters of the victim.

A

     To burn, as jealousy or anger. (Motive for which the anaana is performed. The anaana is sorcery used to procure a curse upon someone.).

Huihui

     A bunch; a cluster of things, as stars. A constellation. A cluster of thought form image balls belonging to a particular memory resemble the gravitationally bound red stars in globular clusters such as the Hercules Globular Cluster. Each “star ball” of a memory cluster contains one image of the memory.

Ho

     To carry or cause to be conveyed. To transport. (Thought form image balls are carried in the current of vital force sent out by a kahuna anaana through his subconscious self.).

     To breathe hard. (To release surplus energy to create a current of vital force to convey thought form suggestion balls, a kahuna will breathe hard.).

Opu

     The disposition of a person; state of mind. The seat of the moral powers.

     To swell up. A protuberance with an enclosure. To rise up, as water. (The creation of a thought form memory begins as a swelling of a nub-like protrusion or exvagination from the shadowy body of the subconscious self. This protuberance has a hollow cavity into which vital force, circulating within the spirit body of the subconscious self, rises up to fill the cavity. Vital force has the property of not only being able to record visual, auditory, and other sensory impressions but also the emotional states of a person; such as, anger. Once all the sensory impressions and/or emotional states have been “captured” in the protuberance, the subconscious self seals off the open end of the protuberance to create an enclosed “sack”. The sack then detaches and moves off from the location of its creation inside the spirit body of the subconscious self. Thus, does a memory ball come forth from the spirit body of the subconscious self. See pu, below. 

O

     Traveling food. (Traveling food is the symbol for transferring energy. When a new thought form “sack” is created by the subconscious low self, a portion of energy circulating within the spirit body of the low self is transferred into the thought form sack.).

Pu

     To come forth from; to come out of. To draw out or move off. (A thought form is formed as a budding off and detachment from the shadowy spirit body of the subconscious self.).

Ehuehu

     The state of being furious. A strong wind blowing furiously. (The sound vibrations of the red conch shell act as a strong wind blowing furiously.).

Hoo

     Too pierce. To cause to enter. (The kahuna anaana or sorcerer orders his subconscious self to extend a tube of invisible aka substance to pierce the subconscious self of his victim. It is through this tube that he sends trouble-causing thought form balls to implant in the victim’s subconscious mind. This is the mechanics of the implantation of a suggestion.).

Puehu

     A flurry of wind. To be scattered or separated from each other. (Invader thought form image balls are repelled, scattered, and separated from each other by the sound vibrations of the red conch shell just as leaves are blown about and scattered by a strong wind.). The remainder. (Those remaining thought form memory balls; that is, not blown away by the sound vibrations of the red conch shell are the resident thought form image ball clusters.

Hue

     To cause to flow out. (Because the consumption of meat causes vital force to flow out of the spirit body of the subconscious self and thought form image balls will be sent in a flow of vital force from his subconscious self into the subconscious self of his intended victim, the sorcerer will prepare by eating meat as preparation for the sending of the curse.).

Ia

     Meat, fish, sea and fresh water animals. (Eating meat, fish, sea and fresh water animals of any kind will cause vital force to flow out of the subconscious self.).

Ho

     To cause to be conveyed. To transport. (Trouble-causing thought form image balls are conveyed in the current of mana water/vital force, transported from the subconscious self of the kahuna anaana into his victim’s subconscious self through a connecting tube.

O

     Traveling food. (Traveling food is the symbol for transferring energy. In this instance, the sorcerer transfers energy from himself for the sole purpose of implanting a negative suggestion into the mind of his victim.).   

Pue

     To make  an attack. To force; to compel. (The implanting of a negative suggestion into the subconscious self of a victim is an attack. As a result of the attack, the victim feels compelled to behave in ways harmful to his life; i.e., the impulse control behavior of gambling.

Hu

      To swell and rise up. To rise up, as a thought. To heave in sight. To make an appearance. To shed or pour out, as tears. To burst out, as a flow of passion. To break forth in mental agitation. To be unstable. (If there is reason to suspect that a person’s subconscious self might be harboring trouble causing thought forms because of episodes of unstable behavior, evidence of the existence of these trouble causing thought forms can be made to surface through a speech to the afflicted one. The speech is not addressed to the conscious mind self, but rather to the subconscious mind self. The subconscious mind self must be addressed by a name. If, during the course of the speech to the subconscious mind self, the conscious mind self begins to cry; bursts out in anger;  or is clearly undergoing mental agitation/confusion, then this is evidence of the existence of trouble causing thought forms in the subconscious mind.

I

     To speak. To make a speech to one. To designate the name of a person. (A speech made to someone’s subconscious mind self in order to determine if trouble causing thought forms exist in his subconscious mind.The subconscious mind self must be addressed by name during the course of the speech. See hu above.).

A

        Name of a large, white sea bird. (Symbol of the subconscious low self spirit. A bird symbolizes a 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 is an ability of the subconscious low self spirit.).

Puepue

     A round bunch. (A globular cluster of connected thought forms.).

Huhu

     To be angry. (Thought forms are red if, at the time of their creation, the conscious self was “burning” in anger or jealousy.).

Puehu    

     A scattering. (The roots pu and ehu translate to shell and red respectively. The roots of another, similar word, pu and ula also translate to shell and red respectively. The meaning of puula is red conch shell. The air pressure sound waves created when the red conch shell is blown act as a strong wind, driving out the loose red thought form invader balls of anger from inside the subconscious mind. This suggests the possibility of changing the mood of an angry crowd through the sound vibration of the red conch; a form of acoustical manipulation.

Hoo

     To cause.

Pu

     To come out of.

Opu

     A protuberance with an enclosure. (A thought form begins as a protuberance with a cavity from the spirit body of the subconscious self.). To swell up. (Each protuberance with its cavity swells up and develops into one particular aspect of a thought form memory. All thought forms are created by and embedded in the spirit body of the subconscious self and all related thought forms of a particular memory are clustered together like a cluster of grapes.).

Ehu

     To drive away. Red. (A thought form memory ball created in anger has a red color; which is why people “see red” when recalling certain memories. Sound waves from the red conch shell drive out certain invader thought form balls; that is, those red thought form image balls sent in anger into a victim’s subconscious self to cause harm or injury to him.).

I

     In.

A

     Name of a large, white sea bird. (Symbol of the subconscious low self spirit. A bird symbolizes a 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 is an ability of the subconscious low self spirit.).

Kela

     To exceed; to go beyond. To project out beyond another thing. (The light of the spirit body of the subconscious low self projects beyond the physical body. The aura.).

Ke

     To force; to compel; to urge on. To get a person into difficulty. To struggle against; to be troubled. (Certain thought forms residing in the subconscious mind are the reason behind inexplicable compulsions which force one to act in ways detrimental to himself; those urges against which he continually struggles.).

La

      Light. (In this instance, the light being described is the light of the subconscious self projecting beyond the physical body. The aura.).

Mea

       A thing. An external object. (Invader thought form image balls.).  An invisible substance. (External vital force.). To touch; to injure. (To cause  harm/injury to someone by the use of thought form image balls sent in a flow of vital force/energy into his victim’s  subconscious self.). A person who possesses something. (The victim of an attack by a sorcerer possesses trouble causing thought form image balls sent into his subconscious mind self by the sorcerer.). A circumstance or condition. (Invisible invader thought-form image balls deliberately implanted into the subconscious self are the cause of a condition in which inexplicable urges arise within a person, urges that force him, compel him to do things that are injurious to himself, see ke above. This attack is a third type of sorcery/anaana. The other two types of sorcery cause either death or insanity. This type of attack causes “bad luck” to continually manifest in a person’s life.).

Keia

    The roots ke and ia translate to fast and meat, respectively. (Fast from eating meat. Eating meat, especially raw meat, kindles anger. See A and Aa below.).

Ke

     To fast. (Fast from eating meat, fish, sea and fresh water animals of any kind.).

Ia

     Fish. sea and fresh water animals. Meat of any kind. (Consuming meat, fish, sea and fresh water animals of any kind kindles anger; especially eating them raw; i.e., with the blood still in the flesh.).

A

     To burn, as jealously or anger.

 Aa

     Quick to anger. Hot tempered. To kindle; to burn furiously, as anger.

Mea

An external object. (An invader thought form image ball.). An invisible substance. (Flow of vital force.). A person. (An enemy, overt or secret.). To cause to come to. (Attraction of misfortune/evil.). To do; to say; to act. (Reason for a retaliation.). To injure. To hinder. To interfere with. (Retribution; the severity of which depends upon the perceived injury.). The victim of a spiritual attack has attracted punishment/retribution from someone because of a perceived injury. The punishment is accomplished by means of thought form image balls sent in a flow of vital force into his subconscious self through an invisible connection with the subconscious self of an enemy.).

The next article continues with John 16:32 – every man to his own, (o oukou ma kona wahi,). Discovering the sorcerer/perpetrator of a spiritual attack.

UA OLA LOKO I KE ALOHA*

(Love gives life within*)

UA PAU

(The End)

References:

* 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.

© 2012 J.M. Higa – www.hunacode.com