“The Meek Shall Inherit the Earth” … Huna Style

Dec. 10, 1955

 

EXTRA EXTRA! WE BREAK INTO THE NEWS!

The new 96-page magazine, edited by none other than our own HRA Irys Vorel, and named COSMIC GUIDE, should be on the larger news stands by the time you receive this Bulletin, and in it will be an article with pen sketches of the house here in Vista and an account of how we prayed it into actuality. The first number will be 25$, but later numbers probably will cost 35c. The subscription rate for seven issues is $2. If you fail to find it on the newsstand, send 50$ for a copy, if you wish one, to Cosmic Guide, 261 Fifth Ave., New York, N.Y.

I hesitate to say, “Subscribe!” owing to the fact that a few magazines which I recommended as they started out bravely, soon folded and the balance of the subscription money went up the spout (wherever such spouts lead). However, this one is backed by experienced magazine publishers and promises to last longer. It will contain much material not to be found in magazines of the ordinary type, and may stress the success had by various persons in using what we may call “metaphysics” in a very broad sense – even stretching the word to cover Huna, which is like to nothing else in that general classification. THE ROUND ROBIN magazine, published by our friend of many years, H.R.A. N. Meade Layne, immediately comes to mind when speaking of magazines which are hard to keep going, but which give evidence of having seven lives (like our own HRA “kitty,” the imaginary “Cigbo,” who is, in reality, our cigar box where HRA donations are kept for the short periods before they are taken out to buy stamps and paper and all the many things needed by our work.)

The ROUND ROBIN is the journal of the Borderland Research Associates (the BSRA, for short), of which I have long been a proud member. Everything is grist for its mill and it has become rather fabulous because of its recognition of “news” entirely overlooked by the journalistic world, or carefully avoided for various reasons. It scooped the world in reporting the first news of flying saucer type objects and stating that they were NOT something with which we have been long familiar. Editor Meade Layne, a man of most penetrating insight, has stood like a rock in the midst of the wild storm of information, lies, charges, denials, false explanations and so on and so forth, always weighing for us the evidences and giving the explanations of the “saucers” which seem nearest to reasonableness. He has overlooked no possible source of information, and has been the only able researcher of whom I have knowledge, who has weighed and balanced and sorted out the mass of statements made by spirits through mediums.

When the big news does break and we can be sure at last just what is in and behind the U.F.O. mystery, I am confident that Mr. Layne will be first to give it to us, either in ROUND ROBIN or in his “Bi-Weekly Release” of several mimeo pages, called CLIPS – QUOTES and COMMENTS. ($5 for 12 issues; $2.50 for 6.) (ROUND ROBIN is $5 the year, and gifts are solicited in addition, as this is a mimeo magazine and therefore very expensive to make up and send.) Address N. Meade Layne, 3524 Adams Ave., San Diego 16, Calif. Also ask for a list of reprint and original material of value.

STRANGE NEW LIGHT IS SHED ON CHRISTIANITY by the answer which I managed to work out from the language used by kahunas. HRA Mike Bolakas wrote: “… I would like to know what Jesus meant by, ‘The meek shall inherit the earth.’ This question has bothered me for some time since meekness does not seem consistent with our American heritage and second, I’m not too sure the earth is worth inheriting, although I am glad to acknowledge that the earth has improved for me since I first wrote you.”

ONE OF THE STRANGEST DISCOVERIES IN MODERN TIMES, at least to me, has been the fact that kahunas of remote ages invented a language in which their priceless HUNA or secret knowledge could be hidden in such a way that only an initiate into the lore could get at the hidden meaning.

THIS WAS “DOUBLE TALK” AT ITS FINEST because one could say such things as, “Blessed be the meek, for they shall inherit the earth,” and only a kahuna would know that the “double talk” of Huna was being used. The word “meek” in this case has, in any language, the meaning of “meekness,” and nothing else. But in the “sacred language” (which has come down to us carefully preserved for at least 2,000 years), the word is made up of two small root words, each of which has a special set of meanings, and each of which points out elements in Huna which are represented through symbols familiar only to kahunas. The use of the symbol meanings really made this TRIPLE TALK but, once one knows the symbols, and once one pauses to study the meanings of the separate root words, the “secret” is laid bare and how often such a disclosure has amazed me. How often has a puzzling statement come to show forth a blaze of enlightening information concerning Huna, (and granted that Huna is the true or correct science of mind and “selves,” as I believe it to be, what a blaze of light is cast on the NATURE OF TRUTH ITSELF)!

THE ORIGINAL version, (translating it back into Hawaiian, as is to be found on page 13 of the Hawaiian-English New Testament) reads thus: (Matt. V,5.) “Pomaikai ka poe akahai, no ka mea, e lilo ka honua is lakau.” Literally we may translate: “Made proper and correct are those who form the company of the meek, for they shall inherit the (here we must carefully consider the various meanings of the word honua, as given on page 216, the Andrews Hawaiian-English Dictionary of 1865) (l) flat land, (2) a resting place, (3) a foundation, (4) the bottom of a deep place … (5) (used as an adjective) something preceding or going beforehand  (6) (used as an adverb) gratuitously, without a cause, naturally, thoroughly, entirely, altogether.

FROM THE ABOVE we see that in the word for “earth” we have the triple talk symbols in use. The “foundation” was the basic facts of Huna which a kahuna must know. This set of facts was considered freely given by God, and to be entire and complete. It was the foundation of foundations, the bottom of the bottomless pit. It was the easy flat land to live upon and cultivate, not the rugged mountainous country. It follows that we must next look to the word “meek” to learn what manner of man can “inherit” this foundation knowledge upon which the central structure of Huna rests, and in which one may find a “resting place” or the firm conviction that the ultimate in TRUTH has been received.

HUNTING THROUGH THE BIBLE FOR A MEEK MAN whose life will show us what a meek man really is, we come upon the man of fame who had the peculiar title of “The most meek.” This was none other than Moses, but he is seen to be anything but “meek.” He was a man born to rule, reared in high places, an intimate of the great, the powerful and the learned of his day in Egypt. He was also, if we can believe what is written between the lines in the fragments given over to the Huna code, an initiate into Huna.

THE ENGLISH WORD “MEEK” carries the same meaning as similar words in many other languages. It is a basic idea and it has changed but little in borrowings or translations. It always conveys the meaning of gentleness and HURTLESSNESS in contrast with hurtfulness and wildness of fury. Kahunas always stressed this hurtlessness as something very necessary to anyone who aspired to gain initiation into the Secret. That is the outer meaning.

NOW TAKE THE DOUBLE TALK MEANING and we have the word for “meek” made up of two smaller words, aka and hai, to give us akahai. Together, they mean “meek” or “hurtless. The root sounds were often made to overlap by the inventing kahunas who were responsible for the language of the Secret. Thus we may have the full word divided into several sound components:

AKAHAI: or aka`hai: “meek, gentle, harmless, etc.”

• ak aha  i “cord or string,” (the aka cord)
• aka –hai– “to light up,” the shadowy outline of a person or thing” (our Huna aka body, the substance of which is, in modern terms, “ectoplasmic,” and which is drawn out to form aka cords or threads used in telepathic contact with the Aumakua or the persons or animals to whom telepathic messages pass).
• aka ha  i “to breath heavily” (This heavy breathing is done in accumulating a surcharge of mana to send as an offering to the Aumakua and to furnish it with earthy power for use. Ha is a symbol of accumulating and sending the mana and therefore, of contacting the Aumakua and getting it to play its full part in living the life of the man – in answering Huna-type prayers). Ha also means “a trough”or ditch or pipe through which water is made to flow. This is always, in Huna, the symbol of making MANA flow to the Aumakua along the aka cord of connection. And it means “to dance,” and here symbolizes the religious type of dancing before the Lord, or contacting the Aumakua.
• Aka`hai gives us the second part of the word for “meek” and it has several significant Huna meanings. (l)”to open the mouth and speak.” (See the opening passages of the Sermon on the Mount, “and he opened his mouth and taught them.” This way of putting it should at once warn a kahuna that there would follow commonplace sayings but, also, at least one in which will be hidden a Huna meaning of value.) (2) “to break off or stop doing something,” (as one might stop being hurtful, and so NOT “meek” in the Huna sense, outwardly or inwardly). (3) “another” (This pronoun seems to point to the Aumakua as the second party involved in the whole act of being “meek” – of taking the basic or foundation action of Huna.) (4) “to be vain or proud” (This, in itself, is enough to tell any initiate that being “meek as Moses” has nothing actually to do with lowly place. One may be, as Moses, proud, perhaps vain, but, at any rate, a great leader, willful and brooking no interference from lesser men.) (5) “A sacrifice at an altar” (To the initiate kahuna, the only sacrifice of value was the sending of mana along the connecting aka cord to the Aumakua, so this meaning in itself would be all that a kahuna would need to tell him what was intended by ‘”meek” in its Huna sense.) (6) “to put or place in” (as mana “placed” in the Aumakua).

NOW CONSIDER THE WORD “BLESSED.” The English word comes to us with the meaning of “sprinkle with sacrificial blood to purify.” In modern usage, it has lost the meaning of  “to consecrate with blood.” And, as kahunas knew that mana was the only thing to be used as a “sacrifice,” we can expect their word po`mai`kai (for “bless”) to have no connection with blood. This is seen to be a correct assumption. The dictionary gives us, “to be handsome, good, fortunate, prosperous, comforted and at peace.”

The roots of the word, as set off by hyphens above, give us darkness, lack of enlightening knowledge, (root po) plus (root mai), sickness, weakness and fading – (the latter being the symbol of lack of mana and NOT sending a surcharge to the Aumakua). (Root kai), “to lift up, as on the hands,” “to transfer” (giving us the symbol of the thing to do to correct or “bless away” darkness and all of our ills). This is to reach up to contact the Aumakua, as we raise the hands in prayer, and to transfer something, in this case the kahuna knows it to be mana and that it is given to the Aumakua so that our troubles can be removed and so that we can be made correct and right and as a normal person in working contact each day, with the Aumakua, should be.

PLEASE BEAR WITH ME, as I give these root and symbol meanings at what will be tiresome length to most of you who would be better pleased if just the final results of the study were set down in brief. I still, for some reason or other, seem to hope that the men who make a profession of religion will some day come belatedly to agree to examine the proofs of the correctness of my findings concerning the inner, secret, and hidden meanings behind the religions which they profess to believe to be the ultimate in truth and dogma. Recently a letter came, written on the stationery of a Protestant church, saying that the Bishop Museum in Honolulu has been asked whether I told the truth about Huna in my books. The answer was that “Long’s books are not documented, and therefore command no attention.” It seems that a gentleman named Palmer once reviewed one of my books and damned it with some such phrase. He also went on (the writer of the letter in question,) to say that the men of the Museum had said that they had failed to find any record in Museum documents that Dr. Brigham had ever had an interest in Huna such as I describe. The writer asked if there might be several men of repute in Hawaii who could certify that what I had said was correct.

Unfortunately, as a man valuing his fine scientific standing, it is easily understood why Dr. Brigham wrote nothing of his fire-walking experiences or studies of the activities of kahunas. If a scientist can give no good explanation of a thing, in terms acceptable to other scientists, he does well to say nothing. As to others in Hawaii, after a period of some 26 years, who might remember me and might be able to verify even a few of the things mentioned in my books as happening in Hawaii – well, there again I am unable to “document” the majority of my statements. Even the men and women most apt to be accepted as “authorities” on the Hawaiian language attack me with both bitterness and humor at times for using the root-translation and symbol-meaning methods which I have worked out and which, at least to me, seem to show so very plainly the secret meanings hidden in so many common words used by kahunas. Perhaps I should be less eager to win even a very small hearing from some of the “authorities” in the various parts of the field which I have invaded in my amateur research efforts – but in some way I still keep hoping. Once I had a vivid dream – oh, long ago, perhaps in 1937 – in which I stood at the end of a long table at which sat in judgment twelve old, bearded and very learned men. They had agreed to hear me out and to pass on my methods and findings.

How the matter came out, the dream did not last to let me know. When one thinks he has found the “pearl of great price,” he may be overly eager to show it to others – to share the joy of discovered treasure.

NOTE: I cannot at the moment remember where I read it, but I recall statements to the effect that a close duplication of the Beatitudes is to be found in the literature of India – the religious literature – produced some time before the New Testament was assembled. I feel that it is quite probable that kahunas, of whom Moses and Jesus were brother initiates, may have been instrumental in spreading this and similar Huna material around a large part of the ancient world. It makes no difference, of course, whether this “sermon” was first preached by Gautama, Krishna or Jesus, nor in which land. The important point to remember is that here we have strong evidence to support a belief that the foundation beliefs and mechanics of Huna prayer were in this way both hidden and preserved against any time when a Huna initiate appeared to receive again the “foundation” from unsuspected sources.

Speaking OF DREAMS AND VISIONS, reminds me of an old friend who was a great Bible student. He wrote little booklets on his ideas of the meaning of Bible prophesies, one in particular being of interest to me. In it the good doctor had written his expectations as to the outcome of War II, which was at the time nearing the point at which Germany was joined by Italy in its attack on France. Events soon proved that my friend’s predictions, based as he thought they were on the Bible prophesies, were quite wide of the mark. One thing, however, has remained in my mind. He told of a vision in which he saw unfamiliar and grotesque uniforms on great bodies of troops fighting in the Holy Land. He was blinded by a great explosion, and then recovered to see men, mounted, on foot and in war vehicles and tanks, rushing forward. A voice said to him, “See, the ground is contaminated and the poison from it is eating away at them from the heels upward. They still press forward, but all are dead men even now.” With that the vision vanished. Later he thought he had found something in Daniel to indicate that a disease of the heels would sicken the troops of the Battle of Armageddon. And now, with the threat of war in the Near East steadily mounting, and with the probability of atomic weapons being used in such a struggle, I wonder, more and more. Those of you who join me at 3 and 7 each day in the TELEPATHIC MUTUAL HEALING GROUP work should never forget that we ask together constantly for world peace and a turn to sanity and cooperation for mutual benefit. War becomes more and more a thing too horrible and deadly to be contemplated.

“IF THE AKA CORD TO THE AUMAKUA CONNECTS with the body and the Aunihipili at the region of the solar plexus, as shown in the diagram on page 374 of your  book, SSBM, why the instructions to direct the flow of mana up through the top of the head to reach the Aumakua?” So asks one of the HRAs, T.L.A. from New York State. I fear that there has been some confusion here, and that I am to blame for it. The old images of the Polynesians on Easter Island as well as on images recently unearthed in Papua, show a greatly exaggerated umbilicus, showing the importance to native Huna beliefs of the symbol of the umbilical cord which attaches the unborn child to the mother, and which points to the belief that a similar cord of aka substance is attached to the Parental Spirit Aumakua Pair in their blended aka bodies. Nothing that I have found in Huna supports the idea I have mentioned several times of the possibility of making contact through the top of the head.

This latter idea is popular in Hindu religions, the top of the head being called, “The door of Brahma.” There is a method of tensing the jaw and frontal face muscles in a way as to give the feeling that one is forcing the consciousness of the Auhane to the top of the skull, and that this automatically cuts off part of the contact with the Aunihipili whose center is given in Huna as the “bowels.” If Huna is to be accepted as fully recovered, then we must say that the cord runs from the solar plexus to the Aumakua but, at the same time, even as the connection of the umbilical cord from fetus to mother is an INTERNAL one, it is to be argued that a similar inside-body connection may lead to the top of the head and up from there. Perhaps there are two branches of the cord, who can say? But we can be sure that some cord is present and in use when the Aunihipili “George” obeys the request to send a flow of mana and a prayer picture to the Aumakua.

In the tests with the Aurameter made by HRA Verne Cameron, and reported with illustrative drawings in the Bulletin some time back, he found an aura shaped like a doughnut, with a hole in the center directly over the top of the head. Through this hole rose a thick cord, invisible, but tangible to the Aurameter, and connecting with two human shaped invisible forms, one above the other, and well above the physical head. Perhaps we will do well to place this question of points of aka cord connection in the HRA files marked “still under investigation.” Meantime, results are reported almost daily as prayers made in the Huna fashion are happily seen to be answered.

KARMA has come in for some intensive study of late in the light of Huna, this after several letters from HRAs concerning the famous “Law of Cause and Effect” taught so widely in the religions of India and in modern Theosophical borrowings from that mixed source. Some day I hope to do a little booklet on the subject to show the evidence that the idea was borrowed, as was that of yoga, from Huna, then distorted, stretched and made preposterous when the secret behind the idea was lost.

Kahunas (using the Hawaiian dialect of the “sacred language) spoke of “cause” as kumu, and “effect” as hua. One provided a foundation or “rooting”  for the cause, and the sprouting seed or egg, was the direct result. The same idea was expressed in early gnostic and Christian terms of planting and harvest, “As you sow, so shall you reap.”

The root-parts of kumu tell the hidden secret of the outer or generalized “law.” Ku is the foundation or back-basis of a thing or condition. But mu means to fill the mouth full of water and keep the lips closed over it so that it cannot escape. This ties in with the symbol of filling the mouth with water and spurting it upward, as in swimming with play. The water is the constant symbol of mana, and an accumulation of water in the mouth stands for the accumulation of mana. If it is spurted into the air, it represents the mana being sent to the Aumakua along the aka cord, as a gift. If the lips are kept closed over the mouthful of water and it is not spurted upward, the symbol is that of the stubborn Aunihipili or the ignorant man refusing to send mana to the Aumakua and, as a result, being cut off from its normal help and guidance.

There we have the basic belief of Huna once more. It is that when cut off from the normal help of the Aumakua, we get into trouble. The isolated Aumakuas can only take the plans, hopes and fears of the lower man and use them to build the aka outlines of the future. These are the seeds from which the harvest eventually must come, be it good or bad, painful or pleasant, or a mixture of these elements.

It will be seen, therefore, that in the original Huna, the “karma” or kumu hua, was not of endless duration. It was not something carried over for life after life, to be worn out only after ages of endurance and trial and growth. It was simply that part of the future which is crystallized at any one time by Aumakuas as the “eggs which must be hatched.” Huna recognized no “Lords of Karma” sitting just below the Ultimate to administer the postulated “Law” with needle-point fineness and a justice never even slightly tinged with mercy – the mercy which Christianity taught because it was closer to Huna and was directly founded by Huna initiates.

BAD KUMU HUA sequences, therefore, can continue for a period of many years or for all of one’s adult life because the individual does not invite the Aumakua to take its part in the three-self life of the man, and because the mana, like water retained in the mouth, is never sent to the Parental Spirit to enable it to do the work of tearing down the bad future which has been constructed and to replace it with a new and better one.

THE BREAKING UP OF THE “bad egg” crystallized future comes at once when the individual learns of Huna and begins to use it to work correctly with the Aumakua. But the bad future has a way of materializing in part, and falling like hurtful fragments on our heads, once we have asked the Aumakua to act for us.

IT HAS BEEN THE EXPERIENCE OF KAHUNAS down the centuries, that the breaking down of the bad crystallized future is usually painful. It is also our HRA experience. Instead of our Huna-type prayers being pleasantly answered, things seem suddenly to go from bad to worse. The heavens seem bent upon falling in on us. But, “the storm is tempered to the lamb,” and what might have been a final disaster on the way, becomes only a minor difficulty. One must endure and one must hold the faith that the Aumakua Parental Pair will see to it that no vast disaster will be allowed to materialize. When the old future is torn down, one may say in modified Hindu terms, “karma has been outlived.” Then, and only then, can the harvest change so that all things are good. The greater the enthusiasm of the beginner who discovers the Aumakua and sets to work excitedly sending prayers and mana to have his future reconstructed, the greater will be the fall of the parts of the old future on his hapless head. But who shall say that it is not better to storm the gates of heaven in this way, with all strength and suddenness than to make a slow and half-hearted approach. As a sidelight on this matter, it is well to remember with care that a few days of neglecting the Aumakua and leaving the door closed to it while we keep our mouths full of water, may result in a hua or hatching of some unwanted birds of strange feather. One does well to make time to pray in Huna fashion each day whether anything else is accomplished or not.

HUNA SAYS NOTHING OF KUMU and HUA to indicate that causes set up in one incarnation may bear fruit in the next. There is no way to tell what ills may result from causes of a prenatal sort, but I would judge that it is fairly safe for us to ask Aumakuas to tear down any such hang-over of old crystallized future and to make way for the good new future for which we prepare by making amends for hurts done others, and by doing good to others in a selfless and kindly way. Jesus, that most fabulous kahuna, laid much stress on the value of love in our lives. When love is given expression in our deeds and our understanding tolerance, it seems to become a magic something to be used by the Parental Spirit Pair to break the bad old future into bits. Given a sufficient expression of love, the Aumakua gods grind very fine indeed with their unseen mills, making the fall painless.
MFL