“Did Jesus Live 100BC?”

September 1, 1956

 

This BULLETIN is sent to all members of the HRA upon request, and is supported by such gifts as members send in from time to time. Membership is open to all moral people, and carries no obligations. No dues are assessed, but gifts are accepted with thanks to help with the continuing research, buy books, subscribe to periodicals and help meet the costs of correspondence.  Letters not dealing directly with some Huna research project or reporting on related studies, should be limited as much as possible in length.

IT WORKED

In the last Bulletin, Dr. A.J.P., who has experienced so many miraculous results in his healing practice as well as in his own early rescue from a very badly crippled condition, gave the prayer-formula he uses to “cast out” what kahunas called “eating companions” or spirits who associate themselves with the living and cause them mental or physical trouble or both. After reading Bulletin 117, HRA M.S., living in Texas, decided to try the prayer formula to help a friend who exhibited every sign of having “eating companion” trouble. She wrote, “I used the method for freeing a person of ‘eating companions’ and it worked instantly. Keep the good news coming.” Later on, at my request, a long letter was sent giving all the details. One concludes that casting out the evil spirits may be easier than supposed, and that any normal person may play the healer and give the command that causes the spirits to leave.

ALL RECENT SIGNS AND STUDIES point to the fact that Aunihipilis of healer and healed have an exchange or communication of some kind. It may be that the normal healer, who sits with the one to be healed, exerts a strong hypnotic-type of influence with an exchange of mana and perhaps of thought-forms or even bodily radiations or vibratory health rates.

In E-THERAPY as described by Mr. Kitselman, or in the Dianetics therapy of Mr. Hubbard, or even in the therapy accompanied by the various forms of “electronic-psychic” diagnostic and treating instruments, one finds always the relaxed and expectantly hopeful patient sitting with the active and positive therapist who is in full charge of the things done or said. Mr. Hubbard was at some pains, in his description of his therapies, to instruct that a session should end with the use of a “canceling” formula to prevent any possible hypnotic suggestion from remaining in the patient after treatment.

SO MANY of these healer-patient session methods have been reported to me to be successful in use, that I can only conclude that the thing done or said is of small importance compared to the influence exerted by the one desiring to heal on the relaxed one who desires to be healed. Where the Aumakua is asked to help, results may be accounted for in terms of three selves silently communing at sessions.

ON THE OTHER HAND, it is increasingly evident that good spirits can and often do take a hand in efforts on one or more persons to heal, even in “absent treatment.” Failure to get healing from such mediumistic healers of the famous Harry Edwards, of London, is explained by Huna as a failure to be open to the good spirit ministrations. Evil spirits or false fixed beliefs or strong doubts may “block the path” of healing by spirits or by one attempting a “healing therapy session” of one kind or another. The same blockage applies especially to healing by Aumakuas in answer to prayer.

KAHUNAS USED A COMBINATION OF METHODS in healing which evidently included all that we have been discussing and perhaps a few more. Their use of a physical stimulus to accompany the suggestion of cleansing is something we moderns have still to include in our therapies. Expert psychic ability to see and identify spirits, good, bad or indifferent, and to work with them or against them, was one of kahunas best tools. Natural ability for the use of his Huna methods, together with a full faith and a long and careful training seem to have marked the best kahunas even as beginners, and with daily practice, they came to the height of their powers. Unfortunately, the climate provided by our several schools of healing in the world today hardly suits the development of licensed and accepted kahunas. But the time will come for them, perhaps in a century or so, providing the bottom is not bombed out.

“THE HEALING OF THE NATIONS” remains as important as the healing of the individual. One of the HRAs asks, “Do you still continue in the prayer group to seek contact with the Great Company of Aumakuas, (The Po`e Aumakua, of the kahunas) and offer mana to them to use for the betterment of world conditions? I feel that this activity is the most significant of any in the present world period, as without a world of sanity and peace, very little else can matter.”

Yes, the offering of the surcharge of mana to the Great Company of Aumakuas is the first order of the day in the ritual we continue to follow month after month in the TELEPATHIC MUTUAL HEALING GROUP work at 3 and 7 P.M. daily, California Daylight Saving Time or Standard Time, as the seasons demand. While we cannot look behind the scenes to see what results are being obtained, we can watch with all our eagerness and faith the swift changes taking place the world around. After centuries, war is being given up as a way of settling differences. The individual is rising from the mass slavery of the poor to a position of organized power for betterment. Let us continue to do our best and to give thanks for every new evidence that we are empowering the Great Company with our earthy mana force and are also opening the doors to their help. Huna tells us that Aumakuas are bound to let us blunder along and learn in our own way until such a time as we come to recognize them and invite them to guide and assist. It must be kept in mind that when we invite Aumakuas to take the helm and set a new and better course for the tired and storm-tossed old world, we must be willing to endure with patience and fortitude the clearing away of the old to make way for the new. Almost every time we ask Aumakuas to take over and set our feet back on solid ground, we note that things get a bit worse before getting much better. The old future already made must be torn down before the new can appear. Getting the old foundations cleared is “suffering out our bad karma.”

THE MONKS AND NUNS of ancient times may have been guided by a knowlege of Huna. Certain aspects of their lives indicate this. In modern times we take it for granted that they are misguided individuals who have a false belief that God is in some way pleased by having prayers recited to Him in unending relay. We may imagine them as runners who race at top speed to carry the relay wand once around the track, only to pass it in haste to the next team of runners – with the wand never arriving at a destination and the meaningless race never finished, never won, never lost, never ended. It is just possible that enough of the ancient Huna lore was known to cause the relay teams to be organized to accumulate and send a constant stream of low mana to the Great Company, and to accompany this sending with the prayers for world good. Again and again we must be reminded that only Huna, of all cults and creeds down the centuries, taught that the Beings higher in the evolutionary scale than the Aunihipili and Auhane  or visible man, needed to draw on Aunihipilis in physical bodies for working supplies of mana if they were to make changes on the physical level or in the “pattern world” of aka substance ahead of time to mold and shape the outlines of things to come.

THERE IS A MOST ENLIGHTENING SECRET MEANING behind the famous passage in the New Testament which was supposed to command some monastic order in which constant prayer would be raised. This is the passage found in First Thessalonians V:17, reads: “Pray without ceasing.”

When translated back into the sacred language used by kahunas, the passage reads:: “E pule hoo`ki ole.” Outwardly, this has the meaning of “Pray without ceasing,” but the secondary meaning of “to spill, as water,” and here we have the ancient rite of the libation in which one spilled out on the ground a bit of any drink as an offering “to the gods” before partaking of the rest of the fluid. It follows that, as we know, water was the secret symbol of the low mana produced by the Aunihipili from foods and drinks taken in the normal course of living. (The Aumakua as well as the Auhane, having no physical bodies, were forced to depend on the Aunihipili for a supply of basic mana.) So what do we have in the supposed command given as “the very word of God” in the New Testament? We have a kahuna initiate speaking to instruct in the necessity of supplying the Aumakua with mana or vital force so that it can bring about the answers to prayer. The secret meaning DOES NOT INCLUDE THE IDEA OF UNCEASING. The “unceasing” meaning was just a blind to allow the kahuna to use the secondary meaning of “hoo`ki” without attracting undue attention. Or the word may be taken as composed of the roots “ho`oki,” and still another secret meaning presented: that of “cut something in two,” the Huna symbol of DIVIDING THE MANA WE HAVE WITH THE AUMAKUA. The literal meaning of the command as given in the sacred language is this: “Pray without cutting in two, or stopping something by cutting it into parts.” As will be seen, this method of stopping the act of praying would hardly apply reasonably to such a thing as prayer, and the very lack of reasonableness would cause any Huna initiate to look at once for the secondary or secret meanings.

Verse 19, immediately following a verse containing no secret lore, adds the injunction, “Quench not the Spirit.” The word for “quench” is our ho`o`ki (above) plus the root nai which means also, “to end or finish something by dividing it between two or more.”

THE FAMOUS PASSAGE which causes good Christians such urges to become missionaries or to support missionaries who go into the “field,” reads: (Mark XVI:15.) “And he said unto them, Go ye unto all the world, and preach the gospel to every creature.” This passage has caused centuries of wasted effort. St. Francis literally “preached the gospel” to the beasts and birds before, in due time, deciding to confine his attention more to the two-legged “creature.” Huna is such a comfort to those of us who have been reared in the tight and narrow beliefs of some Christian sect where every word of the New Testament as it has come down to us, must be taken, reason or no.

Here we apply the test of whether on not this passage will translate into the sacred language and give a double meaning – a secret meaning sane enough to prove the validity of the passage in terms of the very sane and well-worked-out Huna system of beliefs and practices. The passage in question immediately arouses the grave suspicion that it was added to the writings by some misguided enthusiast, not by an initiate kahuna who spoke with authority. In the first place, the sacred language had no proper word for “preach,” and the coined words, “good talk” did not fit the idea of spreading the gospel “word.” In the second place, the sacred language had no proper word for “creatures.” It was a language in which one must be rather definite when mentioning a variety of living things. In translating this passage into Hawaiian, the missionaries and their native helpers substituted the word “euanelio” (from “evangelize”) for “preach.” For “creatures” they used the word for “men’ or kanaka a pau. (“all men”). (In passing it may be noted that the “natives” upon whom the missionaries worked in many parts of the world were usually rather direct and practical in their approach to strange, new religions offered to them. While a person brought up in Christian circles might think nothing of the command to preach a religious teaching to “all creatures,” a “native” might exclaim in quick surprise, then laugh loudly and long – something to be avoided at all costs, for obvious reasons.)

THE GREATEST SINGLE CONTRADICTION IN THE NEW TESTAMENT was recently called to my attention by one of the good HRAs, M.B., presently with the armed forces. As he pointed out in his letter, the whole of the teaching of Jesus hinged on the “hurtlessness” of Huna, and for its higher level, the fact that LOVE was the perfect way of life. One loved ones enemies – yes, even that.

The command to HATE one’s wife and close kin as a preliminary to becoming ready to enter the kingdom of heaven, upsets everything and throws the entire structure of the teaching into a turmoil. The passage in question comes from Luke XIV:26, which reads: “If any man come to me, and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be my disciple.”

Some have tried to soften this command to hate by rendering the word, “love less,” but the original in the Greek text says “hate” and gives it the full active verbal meaning. One would have expected the champion of love to urge more love – complete love.  Some have tried to explain that the passage simply commanded that Jesus be loved better than aught else, but the text says HATE.

Translated into the language of kahunas, this passage at once reveals to the initiate its secret meaning in the three key words or phrases:

1. “come to me” (hele mai)
2. “hate” (hoo`waha`waha)
3. “disciple” (haumana)

In the New Testament, Jesus constantly stands as the Aumakua before the ones to be taught the inner meanings of Huna. In this case the passage should read, “If any man come to me, HIS OWN AUMAKUA …”

Now note that “come to me” has the Huna secret meaning, also, of “to stretch a string, cord or rope,” which is, constantly, the Huna symbol of successfully making contact at will with one’s own Aumakua THROUGH THE CONNECTING AKA CORD.  “Stretching” or in any way drawing tight the aka cord symbolizes USING it – using it to carry the flow of mana from the Aunihipili to the Aumakua, and on the flow to carry the thought-forms of the prayer as chips floating on an unobstructed stream. So, to “come to Jesus” indicated a coming to the Aumakua as the first step. The next part of the passage tells how or gives a sufficient Huna symbol meaning to tell the initiate “how.”

The word “hate,” in the sacred language also means “to dig a ditch,” and ditches are to carry a flow of water. So, we have here a repetition and double check on the first item of stretch the (aka) cord to send mana and thought-forms over it to the Aumakua. Here we dig a ditch, symbol of an aka cord because it carries a flow of water, and water always symbolized mana. The roots making up the basic word in question are wa and ha, signifying two points, the starting place for the ditch and the end of it – the Aunihipili and the Aumakua once more; also (ha) the accumulation of the mana surcharge through heavy breathing and an action of mind (a third meaning of wa) so that the mana-water may be supplied to flow along the ditch. Hate? Not at all. Just the usual Huna method of contacting the Aumakua and sending an accumulation of mana to it. And, as any initiate eventually learned, the contact with the Aumakua was not made unless and until one knew, trusted and LOVED it.

The last key word, disciple, may be considered as a further repetition or means of checking the basic meaning of this Passage. The root hau is “to breathe in or inhale” – pointing to the ha root in the larger root, which symbolizes the heavy breathing to accumulate the extra supply of mana. The second root comes right out into the open and uses no symbol such as “water.” It gives us mana, openly and simply. Then what is a “disciple” in the Huna sense of the word? He is anyone who has learned to contact his Aumakua, accumulate a surcharge of mana to send over the connecting aka cord, and to send it with the thought-forms of his prayer. And to whom does he offer himself as a disciple? TO HIS OWN AUMAKUA, and to none other – to Jesus only as he stands representing one’s own Aumakua.

The VERY ABSURDITY of the outer meanings of parables and bits of “teachings” may have been used as a means of calling the attention of budding initiates or kahunas to the fact that some hidden “pearl of great price” might be found in what was being said by a seasoned initiate. (The following verse, No. 27, adds the fact that the disciple must also carry his cross – fight clear of fixations anti evil spirits attracted to him by his own evil.)

ANOTHER PUZZLING CONTRADICTION (Matthew X:34) makes Jesus say, ‘Think not that I am come to send peace on earth: I come not to send peace, but a sword.” This would be indeed a strange thing for the “Prince of Peace” to say. In the sacred language, “peace is kui`kahi, meaning, literally, to unite one. This is the Huna symbol of “sewing together” or uniting the three selves of the man with THREAD, or by means of the aka cord to connect the lower pair of selves with the Aumakua. THAT IS PEACE for the man. IN HUNA IT IS ALSO HIS SALVATION. Jesus was constantly preaching the necessity of full contact with one’s Aumakua and telling how this was to be accomplished.

A SWORD (pa`hi) has been, to the uninitiated, the symbol of war and conflict with other men. The sacred language has no word for “sword.” In ancient times before the use of iron, the knife and spear and arrow were the weapons of war. But the knife was not a symbol of war, but of the means of insuring justice and so of preventing conflict. Solomon took a large knife to follow the ancient custom of making a fair division of the child claimed by two women. Centuries earlier the selected judge divided the meat of the hunt between the hunters by cutting up the fruit of the day’s chase. The root pa in the word for “knife” means “to divide.” The following root of the word, hi, has several meanings, the significant one in this connection being that of spurting water with force, or of wetting someone as with splashings of water. Again we meet the old and familiar symbol of sending mana (water) to the Aumakua. The act of dividing one’s mana and sending part of it to the Aumakua is, therefore, the Huna code meaning for “knife” or the “sword” of far later times. (We may guess that all that is said of the need to bring conflict over religious beliefs was either a blind to call attention to an absurd statement and its hidden meaning, or was a later insertion of writings offered to try to explain a glaring contradiction of basic teachings. In must be noted that most of the contradictions which have made such trouble in the efforts to take the New Testament as true, word by word, are found in but one of the four books or versions of the same general story.)

THE DEAD SEA SCROLLS have already offered some confusing new information. While Jesus is not mentioned, there is a great and good teacher spoken of. At first glance this would suggest that the teachings later attributed to Jesus were already well known a century earlier. It is interesting to study, in this connection, the growing literature which tends to show that the Jesus story in its main parts dates back to early Egypt and appears and reappears in recognizable form century after century, with names and places changing, but always with a great and good teacher taking the leading part. G.R.S. Mead wrote a book entitled, DID JESUS LIVE 100 B.C?, and in it presented much material to show that he may have done so. He stresses the account in the Jewish Talmud of the life of one “Jeschu” who lived about a century before the historic Jesus of the New Testament. He shows that this name was the Hebrew or Aramaic form that became Jesus when translated into Greek or Isa in Arabic. In the far earlier Egyptian version it was Iusa, a name which our learned modern writer, Dr. Alvin Boyd Kuhn, discusses on page 544 of his THE LOST LIGHT. Let me quote. “For many thousands of years before Christ, the prototype of all coming saviors was the Egyptian, Iusa. The name is from Iu (Ia, Ie, Io or Ja, Je, Jo, Ju), the original name of biune divinity, combined with the Egyptian suffix sa (or se, si, su, or saf, sef, sif, suf), meaning, with the grammatical masculine ‘f,’ the male heir, son, successor, or prince. Iusa then means the son of the divine father, Iu (Ju-piter, ‘father god’), or the son of Ihuh (Jehovah). He was Iu coming as the su, or son.”  Dr. Kuhn counts as many as twenty possible saviors, all appearing before the advent of Jesus, all certainly symbols dressed in the forms of men, and all probably anything but true historic characters. Mead is not sure that we can so easily discount the historical fact of some of the succession of great teachers in whose lives traditions re-tell the several main events, with variations of a significant nature.

THE SIGNIFICANT VARIATIONS just mentioned are most important in our present studies and efforts to find out where and how Huna fits into the picture. In some of the life stories or fragments of them found in the Gnostic and other literatures antedating the advent of Christianity, we find the typical great savior teacher suffering, but not crucified on a cross. Other less important variations need not be counted here. In Huna, the suffering dramatized in the dramas or lives – real or symbolic – was always caused by one or two things: (1) by the individual being cut off from his heritage of normal and natural contact along the “path” of the aka cord that should always be open to and with the Aumakua, (2) by having the normal contact with the Aumakua cut off because of “blockings of the path,” these being such things as a sense of guilt caused by evil deeds, or by what we call “fixations” or unrationalized thoughts or beliefs secretly held by the Aunihipili, (our modern “It” subconscious), or by the “eating companion” spirits of evil nature whom we attract to us by our own corresponding evil and whom we tolerate, feed on our own mana, and often obey when they supply us with evil impulses.

THE SYMBOLS OF HUNA FOR THESE CAUSES of suffering and for the suffering itself, are numerous, and some are found in one “life” while others are used in other versions. For instance, in Genesis, the typical man suffered mainly because he tolerated the “eating companion” spirits who, as the “serpent,” tempted Eve and then, through her, Adam. The punishment was banishment from the Garden, or being cut off from normal and helpful guidance on the part of the Aumakua. Outside the Garden the food was won the hard way, with thistles and thorns abundant in the barren soil which Adam had to till. The prickly things were the Huna symbol of the things which cut man off from contact with his Aumakua. Jesus and others were made to suffer on a cross, and the cross in Huna contains exactly the same Huna symbols which we have listed above in two parts. Adam was cast out and made to suffer because of thorns in his fields. Jesus was crucified, and the Adamic symbol of the pain-producing “blockage of the path” reappeared in the crown of thorns placed on his head.

SUFFERING, DYING AND RISING AGAIN were common experiences in the recounted lives of many saviors. In Huna the promise is held out that the man may win back to normal contact with his Aumakua and become free of fixations, guilt and “eating companions.” He may win back to full contact – the normal condition of life – and thus find salvation – be saved from needless suffering which is caused by being cut off from the Aumakua and so forced to stumble along a blocked path, always learning the hard way. Only when the prodigal sons have suffered enough do they decide to “rise and return to the father’s house” where love and help and guidance await.

THE PICTURE BEGINS TO CLEAR, thanks to the light thrown on it by Huna. On my shelves, thanks to the assistance of good friends and fellow students, I have now a mass of information contained in an assortment of the best books to be found. In Massey, Mead and Kuhn facts and speculations tip and tilt the tired scales of careful judgment back and forth, one flat contradiction following hard on the worn heels of another.

But gradually the picture takes form behind the veil of secrecy for which kahunas of old may have been responsible in dim past ages. The picture moves with years and we see the vague forms of initiate kahunas rising for a moment into brilliant light while they restate in terms of the ancient sacred language all the secrets of Huna. The reason they remain vague figures is that they invariably laid aside their visible personality when they spoke. Invariably they stood before men as representations of the Aumakua in man. In this sense they were divine – were not God, but were sons of God.

Who is to say that none of these kahuna saviors actually lived and taught in their strange selfless and secretive way? Who is to say that some of these inevitable reform-bent men were not set upon by the vested priests of corrupted religion and visited with the very suffering and death traditionally described in the symbols of Huna – symbol events contained in the double-meaning parables or other teachings?

There has been, and probably will always be, a crying need on the part of the masses of humanity (those with a biometric reading of less than 330 degrees) for a living and factual Savior in whom to believe and whom they may worship. The masses are incapable of satisfying their inner religious cravings with an abstraction. They may glimpse an abstract great teacher, but cannot hold the mental picture continually and live by it. The Aunihipili is too strong in them. It demands, always, something definite and concrete to tie to. If robbed of what they can grasp as real in terms of earthy things which they know, they are incapable of accepting and living with the abstractions – with the generalized beliefs stated by symbolic figures instead of by men of flesh and blood. Down the ages the masses have, by their very natures and because of their innate necessities, turned the symbol teachers and abstract gods into men. They have clothed them them with flesh, and crowned them with personality and divinity. That done, they have listened to the externals of the teachings, now placed in the mouth of their humanized symbol, and they have been untroubled as they strove to obey the simple outer command to stop hurting and to love and help.

It seems inevitable that we will have to follow the old way of Huna and divide the ancient truths into two parts, a simple exoteric or outer teaching for the masses, and an abstract esoteric or inner teaching for those more fit to receive and use them.

If new saviors are to arise today to meet the needs of our very troubled world, it seems that their cannot escape the division of the teachings into inner and outer parts. They will have to be men and women so great that they can stand and speak with utter simplicity. Having so spoken to the masses, they must be able to turn aside and present the inner teachings in secret to the few that may be found who are able to take and use the initiation of abstract truths.

OURS IS A DUAL PROBLEM, as HRAs, in as much as our hearts bleed at the very thought of taking from anyone the belief in the verity of Jesus as they have accepted him from their childhood. We cast about us anxiously for some way to present both the inner and outer doctrines in a way that will not cause needless mental anguish on the part of those to whom Jesus is an historic verity and to whom he is not only the “Son of God,” but IS God. We look with almost equal anxiety toward the important few of higher biometric degree standing or of different early training – those who have looked into the origins of the outer teachings and who have rejected their historicity, and, only too often, have at the same time rejected all the basic values of the teachings, both exoteric and esoteric. How are we to address one group without breaking its idols and being crucified in return? How are we to address the smaller group without being met with shouts of scorn and derision? I can see no way – no method of presentation of both the inner and outer truths – other than the ancient way of kahunas.

As a spokesman for Huna, I have found myself in a difficult position. There is almost no middle ground upon which to stand between those who believe in some historical divine teacher, and those who are convinced that divinity can never appear in the flesh and in human form.

Even with the careful and hopeful treading of the razor’s edge which composes such middle ground as there may be, I have had readers of my books and the Bulletins write hotly to me, firing their broadsides from both sides. In the same mail I received one letter saying that I was the tool of the devil and would certainly burn forever in hell for daring to say the passages in the Bible had “some heathen meaning which any Christian knows cannot be, because every word came direct from the mouth of God and means exactly what it says and no more or less.” A second letter said angrily that while the writer had hoped that Huna would do away with the childish belief in Jesus as an actual living man and a god instead of a myth, the writer was no longer able to take my “sly hints” that I believed in the absurd churchly dogmas, even to a slight extent.

Unfortunately, many men and women of the higher biometric readings – people who should be able to grasp abstractions and evaluate correctly the inner teachings – are often cursed by an iron-bound and completely blinding fixation which centers either on a complete acceptance of dogmatic beliefs or an unreasoningly blind denial of the verity of possible divinity in man – his Aumakua and levels of still higher Entities ranging on still higher. This form of fixation we commonly call “prejudice.” We find it on every side and in the most unexpected places. I am still painfully surprised at times to find in a person of very high biometric reading a set of blind fixed beliefs which it is impossible to touch even with the proverbial ten-foot pole without causing an explosion to rival that of an atom bomb. They simply cannot bear a breath of questioning in that area of their conclusions. Emotion is the “mark of the beast” for fixations, and it flares from the Aunihipili brainlessly and unreasoningly to catapult the individual into blind attack where personalities and recriminations mix to make a dark barrage against sane and reasonable discussion of both sides of a question. Yes, we must walk softly and try to see clearly.
MFL