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HU in Secular texts

The term God can be plausibly derived from the Sanskrit term HU:

"god (___). Also 3­4 godd. [Com. Teut.: OE. god (masc. in sing.; pl. godu, godo neut., godas masc.) corresponds to OFris., OS., Du. god masc., OHG. got, cot (MHG. got, mod.Ger. gott) masc., ON. goð, guð neut. and masc., pl. goð, guð neut. (later Icel. pl. guðir masc.; Sw., Da. gud), Goth. guÞ (masc. in sing.; pl. guÞa, guda neut.). The Goth. and ON. words always follow the neuter declension, though when used in the Christian sense they are syntactically masc. The OTeut. type is therefore *gu_om neut., the adoption of the masculine concord being presumably due to the Christian use of the word. The neuter n., in its original heathen use, would answer rather to L. numen than to L. deus. Another approximate equivalent of deus in OTeut. was *ansu-z (Goth. in latinized pl. form anses, ON. oss, OE. Ós- in personal names, ésa genit. pl.); but this seems to have been applied only to the higher deities of the native pantheon, never to foreign gods; and it never came into Christian use. The ulterior etymology is disputed. Apart from the unlikely hypothesis of adoption from some foreign tongue, the OTeut. *guðom implies as its pre-Teut. type either *ghudho-m or *ghutó-m. The former does not appear to admit of explanation; but the latter would represent the neut. of the passive pple. of a root *gheu-. There are two Aryan roots of the required form (both *g"heu, with palatal aspirate): one meaning ‘to invoke’ (Skr. hu), the other ‘to pour, to offer sacrifice’ (Skr. hu, Gr. _____, OE. _éotan yete v.). Hence *g"hutó-m has been variously interpreted as ‘what is invoked’ (cf. Skr. puru-huta ‘much-invoked’, an epithet of Indra) and as ‘what is worshipped by sacrifice’ (cf. Skr. hutá, which occurs in the sense ‘sacrificed to’ as well as in that of ‘offered in sacrifice’). Either of these conjectures is fairly plausible, as they both yield a sense practically coincident with the most obvious definition deducible from the actual use of the word, ‘an object of worship’. Some scholars, accepting the derivation from the root *g"heu- to pour, have supposed the etymological sense to be ‘molten image’ (= Gr. _____), but the assumed development of meaning seems very unlikely. From a desire to utter the name of God more deliberately than the short vowel naturally allows, the pronunciation is often (____) or even (____), and an affected form (___) is not uncommon: see gud. (For the variations in oaths see 10 and 11.) In Sc. the usual pron. is (___), but Gude (___), i.e. good a., is frequently substituted in such expressions as Gudesake, Gude keep’s, etc.]"

 from The Flaming Door: Mission of the Celtic Fold Soul
by Eleanor C. Merry, 1936

"And that which came to meet the soul (as light and sound come to meet our outer eyes and ears) was called HU, the spiritual world." (p. 137)

"The God HU was the all-ruling Divinity of Western Celtic mythology. He represented the power and the glory of the spiritual world." (p. 153)

"The Mysteries of HU revealed the other pole of human life: the ascent out of the body into the 'glorified' state of expansion of the consciousness in the spiritual world." (p. 153)

"And HU could bring music to the consciousness of waking man and teach it to him, because he himself could hear in sleep the harmonies of the spheres, and his passage from waking to sleeping to waking was unbroken by any obliteration of consciousness. This was always the summit of initiation experience." (p. 165)

from The Religions of Tibet 
by Giuseppe Tucci

"The figure of the creator, who corresponds to the Isvara of certain Saivite schools, bear various names, among them sNang ba ód Idan, Kun snang khyab pa and khri khug rgyal po. That which he creates has two aspects, the exterior world (phyi snod) and that contained within it (bcud), a division that corresponds to that between the Indian bhajana-loka and sattva-loka. The cosmology which is attached to this is surely very old, and is throughout constructed on a dualist basis. From the breath which streamed out of the creator there emerged two syllables HU HU, and progressively, the entire universe."

from The Book of Druidry 
by Ross Nichols

"HU or Heu'c', who is also Hu Gadarn and Hesus or Esus. The Heu'c sound seems to identify with the name or sound for spirit, identified with breath, very general and coming from very far in time and space." (p. 124)

"HU or He was the seed or essence, the form of deity that like littel Gwion is transformed from least to greatest: HU, the unpronounced either with a light i-sound as he or heu'h, is the creative word, the seed of fire, the first sound." (p. 128)

 

from The secret teachings of all ages: 
an encycklopedic outline of Masonic, Hermetic,
Cabbalistic and Rosicrucian Symbolic Philosophy 
by Manly P. Hall

"Their temples wherein the sacred fire was preserved were generally situate on eminences and in dense groves of oak, because a circle was the emblem of the universe; oval, in allusion to the mundane egg, from which issued, according to the traditions of many nations, the universe, or, according to others our first parents; serpentine, because a serpent was the symbol of HU, the Druidic Osiris; cruciform because a cross is an emblem of regeneration; or winged, to represent the motion of the divine spirit.*** Their chief deities were reducible to two - a male and a female, the great father and mother - HU and Cridwen, distinguished by the same characteristics as belong to Osiris and Isis, Bacchus and Ceres, or any other supreme goddess representing the two principles of all Being."

"Godfrey Higgins states that HU, the Mighty, regarded as the first settler of Britain, came from a place which the Welsh Triads call the summer country, the present site of Constantinople. Albert Pike says that the Lost Word of Masonry is concealed in the name of the Druid god HU. The meager information extant concerning the secret initiations of the Druids indicates a decided similarity between their Mystery school and the schools of Greece and Egypt. HU, the sun God, was murdered and, after a number of ordeals and mystic rituals, was restored to life."

In the beginning was Brahman, with whom was the Word. And the Word is Brahman. - Vedas

In the beginning was the Word, and the Word was with God, and the Word was God. - Gospel according to St John.

As the religions of East and West so strikingly agree: in the beginning was the Word. But exactly what was -- or, to use the present tense of the Vedic quotation, is -- the Word? The above scriptures describe it as being a part of God, or Brahman. Further, the quotation from the opening of the gospel of St John continues, pregnant with meaning:

The same (the Word) was in the beginning with God. All things were made by him; and without him was not any thing made that was made.

We have, in these famous, deeply mystical lines from St John, then, yet another example of the universal ancient belief that God, or a Divine Being, created the universe, and did so by means of a vibratory emanation. This sacred vibration is usually referred to in early Christian texts as the Word (this meaning of the term having been forgotten or overlooked by most Christians today). In Hinduism the divine vibration is, as we have seen, more usually referred to as OM. Nevertheless, the Word and the OM are one and the same thing. Moreover, a great variety of other terms stemming from the different cultures of ancient times also refer to this same universal, eternal phenomenon. Cosmic Sound, infused with the essence of Consciousness, has been known variously as AUM, AMN, AMEN, AMEEN, OMEN, OMON, I AM, HU, YAHUVAH, the Logos, the Lost Word, and by other names besides. (p. 205)

____________

In Persia the name of the fabulous huma bird is derived from the root, Hum, which is related to OM. And tradition has it that should the huma bird alight for a moment upon the head of any person, then it is a sign that the person is destined to become a 'king'. Incidentally, the root, HU, is a direct reference to the Word of God; and this is most interesting, for this same root is also a part of the Word human. In 'human', the man portion comes from the Sanskrit Mana, or 'mind of the ordinary man'. So the term 'human' is therefore an eternal reminder of the ancient doctrine: that God is even now in all men, and can be more fully realized by all. Even as Jesus was also the Christ, demonstrating the unification of the principles of earth and heaven as both the Son of Man and the Son of God, so are all men hu-man; God-man. (p. 215)

 

from The Sirius Connection 
by Murry Hope
____________

From the aforegoing, it may be seen that the leonine archetype assumed great significance in all Egyptian thinking, from the cosmological to the everyday. Lion gods and spirits were therefore looked upon as the guardians of all places and property, and the heads were often carved to represent members of the family, priests, priestesses, or Pharaohs and their wives. The Greeks called these 'sphinxes'. One of the names of the Egyptian Sphinx was HU, 'the protector'; another was Hor-em-akhet or 'Horus of the Horizon'which immediately connects its erection with those enigmatical 'Sons (or Followers) of Horus' the Shemsu-Hor. Curiously enough, the name 'HU' also occurs in the Celtic myth of Hu Gadam, an Atlantean person from the sea who guided a band of settlers to the prehistoric shores of Wales. There is also an uncanny similarity of sound between the names Hu Gadam and the Tuatha de Danaans (pronounced Tuar-de-Danans), those strange fairy people with magical powers who, according to legend, landed on the shores of prehistoric Ireland. (p. 197)

from The Message of The Sphinx 
by Graham Hancock & Robert Bauval

"When speaking of the Sphinx, the Ancient Egyptians frequently made use of the Harranian derivation Hwl, but they also knew it by many other names: HU, for example..." (p. 5)

from A Dictionary of Egyptian Gods and Goddesses 
by George Hart

HU - The god who personifies the authority of a word of command.

Hu came into being from a drop of blood from the phallus of the sun-god Re.

When, according to the theology of the Pyramid Age, the king becomes a lone star, his companion is Hu. The royal authority is maintained in the Afterlife by Hu acknowledging the king's supremacy and allowing the monarch to cross the waters of his canal.

It is tempting to correlate Hu with the power of the tongue of Ptah in the Memphite creation legend, commanding the universeinto existence, at the instigation of Ptah's heart. (p. 97)