Huna Bulletin 79

Working with the Hawaiian Language

June 1, 1952


A most important find was made shortly after the last Bulletin was mailed. For some years I have been using the dictionaries of the Hawaiian dialect of the Polynesian basic language in my effort to unearth the secrets of HUNA, but through Charles W. Kenn, of Honolulu, I learned of a rare dictionary in which several of the dialects were compared and their different forms and meanings given for similar basic words. This is the Tregear Maori- Polynesian Comparative Dictionary, published in New Zealand years ago and printed in a small edition. This is a rare book and I have been trying to find a copy for some time for our HRA use, but without success. Just on a hunch (or under Guidance?) I phoned the main Los Angeles library to ask if, by any long chance, they might have in the reference department a Tregear Dictionary. I had asked before and found one Hawaiian dictionary of a later issue and lacking 6 to 8 thousand important older words. I had found no Bible in Hawaiian, and had seen nothing of other dictionaries of Polynesian dialects – and so had supposed that I had seen all available books on those lines. However, this phone call gave me the information that a Tregear was now in the rare book department under lock and key, NOT on the open shelves.

I RUSHED DOWN TO INVESTIGATE and, after waiting for the librarian to send for the book, it was laid in my hands! Taking it to a table, I sat down to read the long introduction of the author, his fine explanation of the work and the methods used in the presentation, and of the things that marked each dialect as one apart. Then, taking up the Hawaiian word for the High Self, Aumakua, I began a brief study which soon brought up two pearls of meaning. The root au in Aumakua has, in the ordinary use of the word, the sense of time so that makua, or “parent” is qualified to mean the “older parent.” This means little unless we know that the word was used by the Hawaiians as one to indicate an ancestor long dead and now become a lesser akua or god. And even that means nothing to the average tutor who instructs others in the use of Hawaiian. The usual impression gained is that this idea of the deification of the ancestors is part of a “heathen” superstition which has no basis in fact, whether the ancestors are worshiped in the Chinese way or in some almost forgotten Polynesian manner.

It may be well to state again that I have been slapped down repeatedly by most of the ranking students of the Hawaiian language and of the customs and religions of Polynesia. I have been told repeatedly that one simply DOES NOT separate a Polynesian word into its root parts and get wider and more inclusive meanings in this way. I have been brushed off without more than a note saying that the book (SSBM) sent to the experts in the Bishop Museum in Honolulu, might be glanced through when and if time allowed.

It is also necessary to admit that in all the hundreds of cases in which I have followed the example of the makers of the Hawaiian early dictionaries and have translated words by their root meanings as well as by their general meaning, I just MAY have been entirely and completely wrong in every single instance. Needless to say, I do not think this is remotely possible, but in research work, even when done by the amateur in any field, the only safe attitude is that of the open mind which is ready to be changed or corrected if such changes are needed.

Through the kindness of Charlie Kenn, I have in hand a Hawaiian Bible and a Hawaiian-English New Testament, and it is clear that the early Missionaries-to-Hawaii, who translated the New Testament into Hawaiian, and whose translations became more or less the standard for the use of Hawaiian words, had not the slightest idea that the Aumakua of the Hawaiians had any similarity to the “Father” constantly spoken of by Jesus. The word “Father” was simply translated Makua, with the first letter capitalized as in the King James version of the Bible. It is also clear that nothing else in the Huna lore was known or suspected of belonging in the Bible. The translations were made literally and without a touch of imagination. Despite this lack of insight, the basic words used for many things in the translation of the Bible can be more easily discovered with translations in hand, and the secondary or Huna meanings then dug out of the roots and variations of meaning given in the dictionaries for the same words. (An instance of basic words of value may be seen in the words “fan” and “fire” in Matthew 3:12, to be discussed in a moment.)

To get back to the root au in Aumakua, let me say that any least thing that will help us understand more fully the Huna idea of the Aumakua, is of great importance. In the Maori dialect used in most of New Zealand by that tribal branch of the early Polynesian settlers, au had also the meaning of a “cord or string.” This meaning remains in Hawaiian only by indirection as in the doubled root, auau, meaning “a snare,” and thus pointing at a string or cord snare. It is, therefore, impressive, knowing as we do from studies of many other words that the Aunihipili is connected with the Aumakua by the aka cord, to find cord is a root part of the anciently coined word Aumakua. The inference is that the cord is a lasting and important part of the Aumakua.

In addition to this very enlightening meaning, Tregear gives from the Samoan dialect the meaning of au: “The seat of the affections, the bowels, heart, gall; a needle, mind.” This clearly shows the solar plexus region of the body at which point the lower end of the aka cord is fastened to the aka body of the Aunihipili – at the point at which its “mind” or center of consciousness is located. In the Hawaiian, this same meaning is found only in the oblique au: “To long after, or be wholly bent on, etc,” which has to do with the concept of na kahuna that all desire and emotion came from the Aunihipili whose mind was in the na`au or “bowels.” (Note the au root in na`au: “The affections, small intestines, mind, etc.” as given in the Hawaiian dictionary.)

In the Maori dialect I found also the au meanings of “smoke, cloud or fog,” stressing the shadowy or invisible nature of the aka cord – picturing it perhaps as a rising thread of smoke. We must watch for all such picturing and symbolizing of units in the body of Huna as we go on into the new search in the Bible and similar religious writings which may have contained Huna in a code of sorts. More work will be done tracing down the GREAT CENTRAL FACT already uncovered, that the FIXATIONS MUST BE FOUND AND REMOVED in order to establish a full contact with the Aumakua and in order to give us an open mind able to think correctly on all lines. But, enough has been done even now to establish the validity of this concept behind the Bible. What comes next is the search for the exact methods to be used to get at the fixations and get them drained off – get them “forgiven,” This will be the very heart of the Huna secret, and will probably be made clear at some place in the Bible, or at a number of places, just as has been the FACT that all of us have fixations to some degree and that we must be set free from them and then kept free.

To get back to the matter of the “fan” and the “fire.” We read, (Matt. 3:11-12.) 11.”I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear; he shall baptize you with the Holy Ghost, and with fire: 12. Whose fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire.” (The word “is” after “fan” has been italicized in the text to show that it was added to give proper meaning to the phrase, but when in Polynesian we find that the same word is used for “fan” and for “hand,” we can read it, “Whose fan is his hand.” Pe`a`hi: “The bones of the hand distinct from the arm; the open hand; a fan; an open hand as the symbol of power.”)

The word peahi means a fan, but it is made of roots which give the basic meanings or secret meanings. Let me list them as found in the Hawaiian:

Pe: (as an adverb) “In this way, thus.” (Telling us that this is a description of the way the fixations are to be found and removed.)

Pe: (verb) “To anoint.” (Jesus was the Anointed one. In Greek, when translated into English, Jesus was the “Christ-ed” one – from the Greek “Christos,” a verbal adjective meaning “anoint” from chrein: “to anoint.” A similar word often substituted in the Bible was Chrestos: “good,” “deserving,” as a candidate worthy of being initiated. ((From James Morgan Pryse, Restored New Testament, page 814.) One anointed was cleansed of fixations, we begin to see.

Pe: “To humble, to crush, to pound fine.” (In the Bible, Job had to be humbled in order to make him realize that, even if he was a model man, he still had fixation-sins which had to be removed before he could be restored to health, prosperity and happiness.) On the threshing floor the wheat heads were crushed by the flail or by the hoofs of animals to free the wheat from the chaff, the latter being fanned away and later burned. This process as described in the root pe can hardly be denied us for use in the study of the secret meanings behind the full word, pe`a`hi.

A: “to burn.” (Burning was a cleansing process, as was washing with water in baptism. Burning also gave light and symbolically, the removal of fixations caused light or restored one to a blessed condition symbolized as “Light.” This burning process came after the cleansing by water, it would seem, and was accomplished by the Holy Spirit or Aumakua as a further cleansing or baptism “by fire.” This makes one guess – at this early point in the new study – that a physical psychoanalytical process at the hands of men needs to be used, as commanded in the rite of washing the symbolic “feet.” If HRA Kitselman is correct in his postulates in his “E Therapy,” the Aumakua, or Holy Spirit, can, after the way or “path” is opened for free contact by the preliminary baptismal or foot washing rites, then DO ITS PART and come with fan in hand to winnow out the wheat or correct memories from the chaff or untrue fixation-memories, burning the latter to get rid of them and to furnish restored “light in the form of ability to think correctly, to use freed mana in the thinking, and to have all the benefits of the dual baptism or kala, which is “to restore the light.” Salvation on this side of life, and perhaps even a greater Salvation on the side after death where, if one arrives with many fixations, the progress is greatly delayed and the cleansing awaits the “fires of hell” or the time spent in some purgatory or place of dim light.)

Pe`a (the two roots given above combined): “The excrements of men; that which is filthy or unclean; the place where they are thrown.” (From this root it is evident that in the olden days the fixation-sins were considered something very “unclean” indeed, and that the Aunihipili was not considered the right place for them by any means.)

Pe`a: (alternate word for kea, apparently to better hide the secret meaning, and still to make doubly sure it would not be missed by those being initiated into the Secret ) “A cross, or timbers put cross-wise in the ‘X’ form as a sign of taboo before sacred places.” The CROSS, as we have already seen in the Bulletins, represents the fixation-sin condition, and to be crucified by and on the fixations plus cross is the ultimate disaster – the great warning to live the good and hurt-less life, make amends for known sins of hurt, and then to take all needed steps to correct the thought habits and get cleared of the fixations, whether they be many and darkly strong or few and easy to find and remove.)

Ahi: “Fire.” (a is “to burn” and hi “to wilt,” “to purge,” “to flow away.” The Huna implications here are that the mana is removed from the fixations in the “flowing away” and that their power is “wilted” and made to vanish. The increasingly familiar Huna method of using the same root over and over in different words which relate to the FACT OF FIXATIONS  is apparent in the word for “snare” or “tangle,” the most frequently used symbol of the fixations. The word pa`hi`hi, is a prime example, the po not only meaning “dark” but also an intensive such as “very much,” and the whole word having the meaning of “to be very much entangled; dark; obscure; to be tangled as a thick growth of vines” – vines being a symbol also of mana moving on an aka thread or cord).

Pe`a`hi (roots all put together to make the word): “Fan,” “the bones of the hand” (giving us the basic “hand” meaning ). (The word lima is the usual word for “hand,” but includes also the arm. It is evident that with primitive peoples the first fan was simply the hand. The hand and arm stand for “power” of strong mana in the Huna code as found in the Bible. When one reads that “the arm is broken,” the meaning is that the mana in the fixation is removed, as we see in parts of the Book of Job. The “fingers” are mana`mana  lima, or “branchings of the hand,” and the hand symbolizes power, as can be seen clearly in the mana-mana part of the word. In Tregear, I found that in the Mangarevian, mana-mana had the meaning of “to search for anything without the permission of the owner” which may point to the use of the middle grade of mana or “will’ as used by the Auhane to search for the fixations which the Aunihipili or owner certainly gives no permission to try to find.)

HELP FIND US A TREGEAR DICTIONARY if you can. While the edition was small, there must be many copies which have found their way into used book shops with the breaking up of private libraries. I especially request the HRAs in Australia and England to phone, write or otherwise check to see if a copy can be found, as it is more than likely the majority of the copies were sold in those places. However, here in America, I DID find the copy in the library, and this would show that there is the chance that some shop filled with musty books may have what we want. The present “rare book” retail price is quoted at $30, but more could be paid, even if Cigbo had to get all his friends to sign his note for a borrowing. So, please check up for us. If you find a copy, make a deposit on it and let me know the price at once so we can send along the money. Or, if a copy can be borrowed or rented for a time, that will help. It takes about 40 minutes to get down to the library and my time is so full that if I could have a copy at the Study, it would be a real blessing.

The Andrews Hawaiian-English Dictionary published in 1865 is also something you might ask about at the same time. It lists at $15, and we should pick up any copy that is available. The best English-Hawaiian dictionary seems to be the smaller one by Hitchcock and published in 1887. This also might be watched for and picked up.

The Hawaiian-English dictionary by Andrews, of the 1865 printing, is by far the best single source of information for Huna root and word meanings, in this respect being far superior to the Tregear and, in fact, furnishing Tregear with more than half his meanings. My thought is that in due time we must have a book giving the Huna translation or meanings of a considerable number of passages in both Old and New Testaments, and then, to enable the serious student to make his own checks and continue the search for himself, have published and made available the original Andrews dictionary and a small book to go with it to supply the roots and meanings not found in the Hawaiian dialect. In addition we will need an English-Hawaiian dictionary to enable the student to find his words in the Hawaiian, and so in the other dialects. A small Hawaiian grammar should also be provided. This is rather a large order for Cigbo at present, but he hopefully suggests that when we interest a few churches, he might coax the aunties to organize a “Kitties’ Aid Society” to help, or even make collections for the purpose of conducting some Foreign Missions on Main Street. (He is writing to the American Bible Society in New York to try to find out how well it can supply us with the Hawaiian-English New Testaments and the Hawaiian Bible.)

Christianity gives every sign of being ripe for new Huna light on its teachings, which, of course, include the heart of the Old Testament. Clippings have been sent in telling of revivals on all sides, especially amongst college students. In the face of the present world conditions of uncertainty, humanity seems to be reaching out afresh for something firm in religion to which the heart and mind may turn as to something lasting and real in its values. As I look back on my youth and the effort I made to find some conclusive truth in Christian teachings, or in any teaching for the matter of that, I feel that there must be thousands of young people who are much as I was then, and who would turn as eagerly as I would have turned, had Huna secrets behind the Bible been spread before me.

The majority of the HRAs have come up through some form of Christian teaching, against the dogmas of which they finally rebelled to begin a fresh search in Theosophy, New Thought, Oahspe and Huna. We realize clearly that this is no retreat to the dogmas which were added to Christian teachings but, rather, a happy turning around with gift-filled hands to offer to childhood teachings the cleansing and restoration of Huna, and to give to the world the first real light on the Bible to be shed in twenty centuries.

THE WAY AHEAD, is also, in part, THE WAY BACK

We return to the more rounded and complete knowledge of na kahuna, in matters of psychology and religion. We go forward with the very latest findings of modern psychology, mainly to find the right way to battle the fixations. In this marching and counter marching we will take a few inevitable steps that can already be foreseen.

1. We will, at the beginning, become converted to the new order and will begin to live the hurtless and helpful lives as best we can, making such amends as we can for past hurts, directly to those hurt, or in the form of general amends for the good of all.

2. We will not make the great mistake of the past centuries by stopping there. We will recognize the great fact that so long as we have fixations, we cannot make perfect contact with the Aumakua and work with it in the fullest way. We will recognize the fact that there are degrees of fixation, and that all are afflicted to a slight degree, some to a greater degree, and many to the point of being in dire trouble – being mentally ill. We may recognize the existence of those who are innately bad – are “devils” who are beyond present lesser aids because they reject them. We will recognize obsessions and offer aid more and more as we increase our own mental and spiritual scope and powers – as we learn better to aid under Guidance. We will begin to work together, learning better and better ways through experience and study, to help get free of fixations, be they great or small, and we will begin to retrain ourselves to think correctly – to think without being blinded by the old fixed compulsive beliefs.

3. Having come to realize the very great necessity of having our own fixations cleared so that contact with the Aumakua is as it should be, and so that progress in growth after death can be happy, swift and normal, we will turn attention to “rescue” activities in one way or another to try to help the ones on the other side to a similar relief from the fixations – the fixations which they have taken over with them and which keep them from being able or willing to understand true things and to progress. Was there not something said in the Bible about “preaching the gospel to souls in hell?”

4. With the spread of new-old religion, and as the number  the “elect” – the “saved,” “cleansed” and “redeemed” increase, we will begin to work together to hasten the coming in of the new Golden Age which has been impossible while even great leaders remained filled with fixations.


In addition to the standard methods of psychoanalysis include

  1. “E Therapy, with additional methods promised as we bore into the Huna in Christianity and in the Old Testament.
  2. The methods developed and tested by ï.E. Eeman which include his “relaxation circuits” and muscle-breath control and manipulation. (To be discussed in later Bulletins. His book, CO-OPERATIVE HEALING is of great value.)
  3. Electrical short wave stimulation of glands to balance their action and have a beneficial effect on the mind and fixations. (This method and similar ones is being watched for us in England by Dr. Westlake, HRA, and we will be kept informed on all significant developments.
  4. “Dianetics” as taught and used by the L. Ron Hubbard groups, and which system is in flux and in a process of change and growth as experimentation continues, apparently, moving steadily in the direction of the inclusion of the Aumakua as part of theory and practical application. More and more in these groups are coming to know and understand the Huna basics and to realize the necessity of including the third part of man, the Aumakua, in the calculations. The greatest promise of Dianetics and E Therapy remains that the individual who is cleared of his fixations will have much greater mental ability, mental power, and increasingly better ability to think correctly and clearly on any subject. This feature has never been stressed to any extent by the proponents of the older forms of analysis, but from the reports which come in steadily, the improvement in those lines are real and impressive, even if not yet as great as may be seen later when skill is greater.
  5. The Brunler system of measuring the stage of “evolution of the ‘soul” and the personality pattern, by means of the Biometer or similar instruments, will certainly become known and generally used. The individual coming up for work with his fixations will be tested Biometrically as the first step, and this will give in the several readings a fairly exact knowledge of the nature of the man and the best approach to his problems. The Biometer will also give indications from time to time of the progress of the one being helped to get free of fixations and to learn to think correctly.
  6. The Bach Remedies, which were worked out to correct moods and mental outlooks, may have great value as an adjunct in the work with fixations. The “whiff of gas” treatment may also belong in this category.
  7. Suggestion and hypnosis, the use of the manas, the “will” or the mesmeric shock method of na kahunas, may come in for a share of consideration in the work, but eventually it will be clearly understood that there are three grades of mana and that each has its legitimate use.The High Mana of the Aumakua may be found to be the most important in the end as it may be the “fire” which can be used by the Aumakua to break down fixations for the lower selves and do away with them. “E” Therapy already depends on this aid almost to the exclusion of all else – reporting fine results in many cases. Altman’s “Examiner Technique” is similar.

INFORMATION ON DIANETICS AND “E” THERAPY DEVELOPMENTS is being supplied by biweekly releases by the Swygards, 1370 N.W. 86th St., Miami 47, Fla., who have made a success of such work for some time. For Dianetics information, get the “ARC LIGHT.” For “E” Therapy the new “Plus & Minus.” Subscription rates for either one, 25¢ a copy, 4 months for $2, 6 months for $3, a year for $6. For double these amounts one may have both little magazines. HRA was mentioned in the first issue of PLUS & MINUS about a month ago.

YOUR DAYS ARE NUMBERED is the title of by far the finest book I have ever read on numerology. It is by our own Dr. Florence Campbell, HRA, whose approach to the subject is one after my own heart – perhaps quite naturally, as we are what she calls “astrological twins,” being born in the same part of the same sign, Scorpio, and, what is more, being of almost the same identical reading for personality pattern and Biometric degree reading for brain or “soul” radiation.

This book has been out of print for a short time, and it is with much pleasure that I am able to announce that it is again to be had, this time in the fifth edition. If it is ordered directly from Dr. Campbell with a request to have it autographed to you, it will be a real treasure, and if the readings for myself and for the members of our household and friends are any criterion, the book will give you a fine insight into the many occult and open meanings signified by your name. It is a fine companion piece for the book, SACRED SYMBOLS OF THE ANCIENTS ($5 same address and written in conjunction with Edith L. Randall) which enables one to lay out the horoscope from the birth date, with ease and without mathematical calculations – and get very accurate results. Given these two books, which are the last word of their particular kinds, one can quickly produce superior results in reading for oneself or for friends. Wallflowers become the center of attraction and the real “life of the party” through the use of these books, to say nothing of the help that may be given those for whom readings are made and whose talents are pointed out so that they may be developed. The address of the writer is, Dr. Florence E. Campbell, 6820 Arbol Drive, Hollywood 28, Calif. The price: $3.65 post paid. Add sales tax in California.


The young man, “Gregg,” for whom we have worked individually and in the TELEPATHIC MUTUAL HEALING GROUP for many months, has particular need just now for our aid, having been placed in different surroundings at the hospital and the excellent gains of over three years partly lost as a result of officialism and lack of better care. Remember, the TMHG work comes daily at 3 and 7 P.M., California time (daylight saving now, without clocks set ahead an hour). Adjust your time to your time belt. Also remember to pray and build the “Wall of Protection” for and around our HRAs and their loved ones in the war. So far not one of our own has been injured – a wonderful record. The telepathic sending out of the picture of the valley and mountain scene, still comes for a moment right after the hour strikes. Low distant hills are blue, greener in front. Foreground a valley with yellow and blue flowers making a carpet, and with a clump of trees at the left. Many report picking up the picture in the form of a vivid impression.  MFL

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