The Lord’s Prayer – a Huna Definition

March 1, 1951

For Huna Research Associates
Covering the experimental approach to the use of Huna in HUNA and related religious and psychological fields.
From Max Freedom Long
P.O. Box 2867, Hollywood Station, Los Angeles 28, California, U.S.

A “WALL OF PROTECTION” FOR ALL

A “Wall of Protection” for all has been suggested by several HRAs in recent letters, and the idea seems to be a good one, not only for the men and women in military service, but for their loved ones who would be deeply hurt through injury to them, and in addition, for the civilians at home who stand in any fresh conflict to be suddenly thrust into the midst of the bombings. We have but to recall what happened in England in World War II to realize that protection may be needed for any and all of us.

MOST HRAs ARE BUILDING ALREADY, using Huna methods, a future for themselves which contains health, better financial conditions, better social conditions, or greater Service. It will be a simple step to follow through on the TMHG ritual, after asking for world peace and prosperity, to add to the phrase and mental picture embodied in “a SAFE WORLD” the idea of “safety for those I love and for myself as well as those (named and called to mind here) endangered now or who stand in line of danger soon to come.”

WHAT NOT TO DO was stressed when the matter was under discussion here at the Study and the point was brought up that in recognizing or in thinking about future dangers of any kind, one automatically made negative mental pictures of the very conditions which we are trying to avoid. This is a most important point to consider. It has several sides.

• With wars and dangers to the economies and health of the land all about us, shall we shut our eyes to the dangers and try to deny that they are there lest we picture them and so build them into the future?
• Can we face dangers squarely, discuss them, write about them, and set about taking what precautionary measures are possible, without building these dangers into the future?

THE NEW TESTAMENT ANSWER

The New Testament answer to these questions has colored the thinking along these lines in the Christian World in which most of us have been schooled to some degree. In other religious systems we find, as a rule, the karmic doctrine and the doctrine as stated by “Ahura” in the retold history of the world found in Oahspe, 481.8, “Why shall I pray to Thee; Thy ways are unalterable …” (This idea that prayer is of no value because God knows already what is to be and so it cannot be changed, is logical only when Huna is unknown, but it deadened understanding in the Far East for centuries.)

The New Testament contains a mass of tangled Huna which has become worse tangled as writings were translated to different tongues. It would seem that scholars are right in concluding that many things were written into the story of the life and teachings of Jesus, these usually borrowed from some other and often earlier source – distortions and all. (At the risk of offending those who accept the New Testament as valid, and those, on the other hand, who do not, I will give my findings and conclusions here, but as always, as tentative.)

In early, as well as modern standard Christian practices, the dictum, “Ask and ye shall receive” has been followed almost to the exclusion of admonitions to pray only for spiritual knowledge. The average man is more or less logical and practical, so it became the custom to ask for spiritual and worldly blessing in the same prayer.

THE LORD’S PRAYER seems to have been written in an earlier script as it appears only in two of the books of the New Testament, those of Matthew and Luke. In the King James Version, Matthew 6, we have the translation taken from the Latin. In Fenton’s careful translations from the Greek at this point, we pick up the trail of the lost Huna in recognizable terms. We find that the prayer is a formal one to be addressed to “the Father who is FROM heaven,” which is the Huna way of saying that it is to the Aumakua which is not the highest denizen of symbolic “heaven” but comes as a lower being representative on our life level of still higher grades of Beings lying far beyond our grasp or conception – God in the vast Over-Universe sense. (I give the Fenton translation, taken, as he is careful in a footnote to explain, exactly from the Greek.)

“Our Father in the Heaven; Your Name must be being Hallowed.” In this, note the strange verbal construction. There is no mistaking the command in the “must” so we take it that here is something of basic importance. Left to English, we can see no way in which we can make the “Name” hallowed except by saying it is. This fails to make good sense when we consider this a prayer-rite to get something done. By turning to Huna and observing the words of the kahunas which were selected and used in translations of the New Testament, we begin to get back to the original, significant and lost meanings. “To hallow” translates hoo ano (or variation ana). (Hoo is “to make” and is shortened to hoana or hoano.) Like most words in Hawaiian, this pair does multiple duty by having several meanings. The doubling of the last root, to give, hooanoano retains the general meaning but gives particular meaning. The various distinct meanings to be applied here may be presented as follows:

• To solemnize the mind for worship, as if in the presence of an invisible spirit. (Making the contact with the Aumakua.)
• To reverence. To make (ho) a form (ano.) The making of the thought-form-picture of the thing or condition desired and to be presented to the Aumakua as the “seed” from which to “grow” the condition in the future – so that it may eventually appear as a reality on the physical level of life. Ano also has the meaning of “the image of a thing”, and “to have form or appearance, to transform, to change the external appearance, to change the state of things”. (Taken from Andrews Dictionary when in quotes.)
• To “set apart for a special purpose” or “to consecrate” to a special purpose or use. As ano`ano the meaning is “SEEDS” (the symbol of the thought-forms which make the picture and which can be grown only by watering them with mana from the same earthy level as that upon which the “seeds” were “formed”.) Ana means “a sufficiency, enough of something,” (and here we get the idea that sufficient mana must be supplied as a part of the prayer).

Next we come to the second line of the famous prayer, “Your kingdom must be being restored.” It is evident that because the original Huna words for “kingdom” (aupuni moi) had two meanings, one hidden or at least not obvious, and the translators lost the deeper implication found in the secondary meaning of aupuni which is “to exist in an undisturbed state.” (Something must be restored to an undisturbed or unchanging state, and this fits the concept that the thought-form-picture which is presented to the Aumakua, must be “restored” or “returned to its original state” by daily renewal of the prayer plus the presentation of fresh mana for the use of the Aumakua in building and changing the old future to provide the new. The phrase, “must be being done” indicates the urgency of continuing action in praying – the daily or hourly “returning” of the mechanism of the prayer to full strength and perfect form. In other words, we must not change the prayer picture but must keep it as it was originally when first presented, and we must provide the mana until the need of the Aumakua is “satisfied”. There is a second meaning for the word hoi`hoi which means “return” as used in the prayer. This is “to rejoice, to be glad.” It is indicative of the “giving praise” and other emotional parts of “rejoicing” which are very important because they affirm faith in the realization of the things asked in prayer, and when happy emotion is aroused and expressed, we can be sure that the Aunihipili is doing its part in making the prayer. One might almost say, “No emotion, no prayer.”

Here is the great stumbling block in the Lord’s Prayer. “Your will must be being done both in Heaven and upon the Earth.” Here we slip back into the karmic futility of asking for anything because the “will” of God is going to be done in any event, and as God is supposed to know what we should have, be it joy or disaster, we must acknowledge the superior will and bow humbly to it. Turning again to Huna we at once look to see what the original for “will” may be in the language of the kahunas. We find that the word is manao, which means “A thought or idea,” also “a plan”? (This thought-plan is the one presented in the thought-form-picture of desired conditions, as can be seen at once when we note that it is a condition which is to be “done” or brought about, both in the invisible or “Heaven” and, in due time, on the earthy level of reality – the visible. The idea of a Divine Will holding to a fast-frozen and unchangeable plan for the entire future, is exploded and half the world would be set free of this bedeviling and hindering mistake if it could be known for what it is – a muddled misconception of an originally simple and helpful ritual practice based on concept of possible change. These three lines of the prayer are the Huna heart of it. The disciples did NOT ask what to say when they prayed. They asked HOW to pray, and were told HOW and, if they understood Huna, the WHY of it. The “must be being done” stresses the daily renewal of the prayer and the supply of mana, perhaps the hourly renewal.

The next line is, “Give us today our tomorrow’s bread.” This makes no sense at all. One cannot have anything belonging to tomorrow, today, otherwise it is today’s. Theologians have worried over this strange contradiction for centuries. Knowing Huna, however, the request becomes sane and understandable. It asks that the things that will be materialized on the earthy level on the morrow be built in the invisible for us on that pre-level today.

The part “Forgive us our faults as we forgive those offending us, for You would not lead us into temptation” etc., has all the earmarks of something added which did not belong to the original instructions for Huna prayer. It savors of the older Jewish ritual cleansing, and in Huna we know that the kahuna “forgave” or kala-ed the patient before a prayer was made. This kala was a cleansing, and was a clearing away of guilt fixations after amends had been made for hurts done others – the only “sin” recognized. (Other fixations as well as spirit attack causes were also treated and cleansed.) All this came before any prayer to the Aumakua was made, not later, although to the uninitiated who read the prayer in its present form, the lines which go before may seem set in proper sequence. The little sermon tacked to the line given above, is certainly not part of the Huna original instructions. It reads, “But if you do not forgive those who wrong you, then neither will your Father forgive you your misdeeds.” In Huna, a “hurt” remains a “hurt” until some amend is made for it. The other idea of having to forgive all injuries, regardless of their nature, in order to be cleansed oneself, is just another example of a misconception which, once accepted, has been stretched to the illogical and impractical extreme as the deed relates to life on the physical level. This is an ideal which could only become practical on the higher levels of consciousness and being.

Ferrar Fenton, in his translation from the Greek, gives us nothing in either Matthew or Luke of the familiar ending of the Lord’s Prayer, showing that it did not appear in the Greek and must have been added later through the Latin. Of this section, only the “Amen” can be traced back to Huna’s Amara` ua noa prayer ending. (See page 399 of SSBM) The translation for this ending is given, “Let the rain of blessings fall.” But, amana means to offer a sacrifice, and as the basic element of the sacrifice in Huna is the offering of mana to the Aumakuas, it would indicate that such an offering had been made before the prayer was considered ended.

Going on into Matthew, Chapter 6, we come upon the second great stumbling block in verse 31, “never therefore fret, saying, ‘What shall we eat? What shall we drink?’ nor ‘How shall we find clothing?’ for the heathen hunt eagerly for these! Your Heavenly Father knows that you need them all. But first secure the Kingdom of God, and His righteousness; and all these things will be ready for you.” This part of the New Testament has run parallel with the religious custom in India of taking the begging bowl and depending on others to supply food and other needs. However the idea appeals as a lesson in faith, it is just as impractical now as in the early centuries.

In the cults contemporary with modern New Thought, an effort was made to iron out the differences between the illogical extremes and the practical as found in the contradictions of the New Testament and, to a slight extent, in other religious sources.

One popular method which was advocated was to deny the reality of all earthy things and conditions. This is what seems to stick in the minds of those who fear we cannot think of war and other dangers without helping to actualize them. But the fact remains that those who “deny error” have first to recognize the error as something needing to be done away with by that denial. The crux of the Huna method is to recognize the possibilities and present actualities for what they are, and then to go ahead, knowing full well that the pictured and desired conditions belong to the future and are being built into it to replace possible contrary conditions for the individual or world. Once we see clearly that TIME is the thing involved, we stop denying illogically what exists today. Also, we live on three levels of life and must be practical and do what we can to help ourselves and others on the levels of the Aunihipili and Auhane. We must also know that “God’s Will” represents a fluid future which can be and is, constantly being changed, and which we can work to get changed for the better. “God helps those who help themselves” is true in the light of Huna.

To be certain that the things we fear will not “come upon us,” we must work consciously to make the prayer-picture one of opposite conditions. That is for the Auhane to do. As to the Aunihipili, we must drill faith into it – faith that the pictured and requested protection will be given because we ask for the desired conditions to be brought about. Any giving way to outbursts of emotion in the form of fear, and particularly of despair, is to be avoided at all costs as when emotions run high, the Aunihipili fixes on itself the very things we wish to avoid presenting subconsciously to the Aumakuas. In this respect we are “Our brother’s keeper,” the Aunihipili being the “brother.”

The daily prayer-actions for world safety and peace, and for the safety of loved ones and self – all will weigh heavily on the side of the bright new day ahead.

To obtain the Wall of Protection, the Aumakua or Guardian Angel must be invited to help. This comes under the law of “free will,” and the door must be opened from this side. It cannot be opened from the other except in rare emergencies, if we are right about Huna. If at all possible, get the man in the service to join in asking that the Aumakua take an active part in his life and provide the protection, If Huna is too much to explain, just a prayer made in any sincere way to any Higher Being will do the work. This may be considered the very touchstone of the psycho-religious magic we are to set in motion for the Wall project. One may proceed in full ritual form, after the door has been opened by the individual, to build daily on the wall.

Perhaps a little later, I can get out a little condensed folder to explain in simple terms what the soldier and his wife and friends need to know about Huna to use it with sufficient understanding. If this can be done, it will be announced as ready at a later date. (A temporary instruction sheet has already been sent to those who have written that they will take an active part in the work for the Wall project still available if desired.)

DON’T GET LOST if the worse should come to the worst by some long chance and you should have to leave your home ground. Those HRAs who belong also to BORDERLAND SCIENCE RESEARCH ASSOCIATES, our close affiliate and, with Round Robin magazine, under HRA N. Meade Lane’s direction, will already know of the “Project Service” which is being handled by Mr. Donald J, York. He has undertaken to keep several copies of names listed with him, in places which may be comparatively safe, and where we can send in information as to where we are if we are displaced. The idea is that, in this way, an accident which might wipe out the BSRA office in San Diego or the Study here in Los Angeles, would not prevent us from getting in touch again. Write Mr. York for information sheets, at 1808 Jefferson, Kansas City 8, Mo. Send some stamps along or a large stamped and self-addressed envelope, size #10. You can send along your name with the present address and an alternative c/o relative or friend to save time. For a dollar he will send you a copy of the “Project Survival and Service” booklet if the supply lasts. If you are registered, you may also be called on to help tell your neighborhood that Flying Saucers are of etheric origin – just in case they swarm and panic threatens in the fear that they are from Mars or Russia.

THE LETTER DEPARTMENT

No end of excellent material has come in your letters, been marked for the bulletin, and stands waiting. Here are a few items.

HRA. G.B. writes, “The Gospel says, ‘Seek ye first the Kingdom of God and all else will come to thee.’ Perhaps that is the reason you cannot quite get this “Secret.” (This was one of the letters that caused me to look into the Huna word for “kingdom” which has been discussed earlier in the bulletin. We first build with the aid of the Aumakua the desired things on the invisible level, and we see to it that the “kingdom” is not changed or disturbed after we have made our final blueprint of it and handed it over for the building to begin. Too many of us tear down walls built yesterday and start afresh today – never getting to the roof.)

HRA M.K. writes, “After prayer work I asked my Aunihipili to please let me have proof that I had contacted my Aumakua. I dreamed that I was in a strange room with my daughter. I thought I saw a light in another room and got up to go to check. I saw light then, so completely brilliant. I offered thanks for letting me experience it – tried to speak but no control over body or voice. Awoke with feeling of intense tingling from head to feet from the contact.” (Such an experience of the Light is one of the great and universal evidences of the actuality of the Aumakuas, whose other name is “The Light.” HRA L. DeV reported that when concentrating on the thought of a downpour of the Light after sending mana, he saw the white flood of it as if behind his eyelids. See details in Bulletin 49, page 7.)

KII POHAKU still is being commented on in letters, and suggestions have been made that we have plaster replicas of the original made up. A letter is being sent to the Australian Museum at Sydney to ask if more photos are available and from the rear as well. If these can be obtained, a copy could be made and molds for casting prepared to make duplications.

HRA E.M.B. writes, “Last night in a dry cleaning store I filled myself with mana and sent it to the girl in charge who was irritable and evidently tired. There were eight people in the line ahead of me and she was giving short, snappy replies. When the mana began to take effect on her she stopped for a second and looked around at me. Immediately she was in a jovial and patient mood. From now on, instead of waiting impatiently in lines, I shall send mana and bless.” (This is an excellent demonstration and a good lesson in Huna for us.)

ONE MORE DREAM was reported by HRA L.C.C. This time, “I seemed to be living on a farm and had to move away unexpectedly – did not know why we had to go or where we were going. Horses were used for the motive power. The only persons I recognized there were my father and mother – both passed on years ago. No one knew just what was going on – only that we had to get away. I was trying to get some shelves off the wall to take but my screwdriver was broken, as most of the tools seemed to be. In response to my waking question as to the meaning, my “George” told me that such conditions would come and remain for a time.” (A recent BSRA release discussed the break down of communications that could come as a not-too-remote possibility, and asked those interested in amateur short wave – or just interested – to write Mr. S.W. Green, Box 127, Bayfield, Colorado, who will explain now amateurs might help in time of such trouble.)

HRA E.P. writes, “I would like to join with the TMHG, not for myself, but for the good I can do for my fellow men. You see, if I need anything, I pray in the Huna way every hour on the hour for three days and I get what I want and ask for.” (She also gave details of telepathic contact healing for a neighbor suffering with headaches and dizziness resulting from a skull fracture, and a daughter with an eye condition. Both cases responded almost immediately. Keep up the good work, E. P.)

HRA H.J.S. of Detroit writes, “My Aunihipili has been very cooperative for the last six months or so. No matter what I am doing, ten minutes before the TMHG hour I am reminded by a strong flow of mana … it needs no coaxing now and the flow is accelerated during the prayer-action, which seems to indicate that more and more mana is required by the Aumakuas in these trying times to take care of needs. I already added a prayer for a protective wall several months ago for ourselves here at home and for the boys overseas. I was happy to see that you agree on this in reading the bulletins.

“A crippled fellow worker came to me one morning some weeks ago telling me that I had been ordered in a dream he had been given, to pray for him regarding his poor health and his wife and children who had deserted him. I took on this obligation at once and his health has improved remarkably while a reunion with his family seems on the way. He could not walk without a cane, but lately can walk a little without one. I never have seen the man so happy before.” (This is a rather remarkable report and will bear study. More power appears to be given if we use what we have in Service.)

INNER CIRCLE PRESS, (Mark Probert’s) announces that a new mimeo booklet, Excerpts from the Mark Probert Seances, 1950 Series, No. 1, is ready and to be had at $1.50 each. Copies of the Magic Bag, Part 1, as dictated by the inner circle spirit communicators, may be had at $2. Address is Inner Circle Press, 931 26th St., San Diego 2, Calif. (Much philosophical comment, many discussions of the kind bearing on etherians and flying saucers. Some answers to questions about Huna, but these conflicting with what we presently believe, as the statement that the aka or “shadowy body” is “the creative force.” Or this, “It is the covering or stifling of this force (mana?) that is called by your psychiatrists the ‘sub-‘ and ‘super-‘ conscious.” The opinions of the there-living are often of much interest, but seldom more to be taken as backed by unquestionable authority than statements by the here-living.)

HRA (Inactive) Dr. H. Crozier Leigh, wrote last year to a gentleman who forwarded a copy of the letter to the Study because it dealt with the use of bodily electrical force (our mana). As we have, on pages 1 to 3 of this bulletin, considered the Huna meaning of a part of the Lord’s Prayer, the information becomes particularly significant. I quote:

“A direct confirmation of the correctness of the original Lord’s Prayer by its magnetic measurement is some of the work done by two individuals of my acquaintance possessing powers of healing.” Our bodies are full of magnetic electricity which is picked up and measured by its wave length on a specially designed instrument made just for that purpose. The average body has from 110 to 118 units of magnetic electricity as its total capacity, but these two men, healers, have the unusual capacity of 240 and 250 units. Such high readings have been observed in only some twenty others.

“Healer No. 1 has a wave length of 240 units, and when he went into his actual healing procedure, that reading jumped to over 3,000 units. He used the Yogi word OHM, meaning GOD, and his flow was continuous throughout whatever time he needed.

“Healer No. 2 has a wave length of 250 units, and in his healing he also jumped to over 3,000 units, but his power was not continuous as was the case with healer No. 1. No. 2 used the Lord’s Prayer. When he started to recite it, his power jumped to 3,000 and over. But when he came to the words, ‘For thine is the kingdom, and the power and the glory,’ etc., his power immediately dropped back to 250 units, and remained there until he started a new prayer.

“Another feature occurred to me as unusual. I had healer No 2 use the word GOD instead of ‘Father’ and the results were the same. But when he used the words ‘Jesus Christ’ nothing happened and he remained at 250. This again offers proof of the point that Jesus, of himself, was nothing, but received power from his Father in Heaven.

“Measuring the patients being treated, I found their capacity had been stepped up by treatment. This added power remains in the body for from 30 to 45 minutes, cleaning up the parts below par.

COMMENT: It seems very possible that in the light of the tests described above, and in the further light thrown by Huna root words (in translating) that the Lord’s Prayer is much older than it is supposed to be, and came from an ancient Huna source. It is a code rather than a prayer, and can be used with thought taken at each line of the various steps in Huna prayer-actions.

The exciting point for our HRA experimental study is the chance that we have here a prayer-form similar to that physical form or ingredient which makes the ikon and the prayer bowl a center of power. The mantra may be another example of this magic form made ritualistically perfect to embody the mysterious “WORD” of which we read so much in the New Testament. Several HRAs have been working to try to reduce the mantra to workability in chanting and beat as well as tone and context. The element of the physical stimulus to activate the Aunihipili is well recognized, but over and above this there seems to be a permanent center of aka or aha thread connection established between certain groups of the Aumakuas through these means – with the Aumakuas other than the one of the individual. The kahunas evidently had such contacts with the Aumakuas of the kind which preside over weather, sharks, and the like. They took great care in handing down their prayers in correct form. And the use of the wind prayer, after he had perhaps been introduced to the wind-controlling Aumakuas, worked for Dr. Emerson as it did for his kahuna teacher (as I related in SSBM).

I suggest that those who feel so inclined, experiment by making a chant or mantra of the Lord’s Prayer, and testing it to see what might be accomplished. Some specific healing request could be made and the ritual steps of the Huna prayer-action kept in mind to be “sparked” by the recalling of the significance in terms of Huna of each line of the prayer as spoken. Most of us have had our Aunihipili conditioned on this prayer, so we may have to guard against old thought habits repeating on us as we begin experimenting. I shall be most pleased to have your reports. MFL.