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Hawaiian Spirituality .
Ho'oponopono .
Healing
and Huna . Hawaiian
Shamanism
Advanced Huna: Awaiku & Hawaiian Angels
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On Hawaii, I expect the unexpected. Some Hawaiians
told me that it's an effect of the energies circulating around the active
volcanic core of Big Island. I don't heard much about weird events on other
volcanic islands, although perhaps Iceland and Lanzarote have their strange
sides too.
On Big Island Hawaii, around 1989, some people I trusted told
me that they could communicate with angelic beings called awaiku
and that these entities could do magical healing. Although very skeptical,
I witnessed several amazing events that seemed magical, and I began investigating
this form of huna (a word often used to refer to Hawaiian mysticism).
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Huna means small or hidden.
Awaiku are sometimes described
as equivalents to Western angels (anela in Hawaiian) yet the
differences are much more than ideas about haloes or wings. 'Aumakua can
also be translated as 'guardian angels' although a better definition
might be deified ancestors.
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The awaiku watch over the righteous of
the earth. They shield the just and righteous
children of Kane from injustice and deviltry at the hands of the unrighteous.
... The awaiku pour out of Kane's love to the faithful ... and are the messengers
between man and God ... healing angels who assist the kahuna lapa'au by causing
divine healing power to flow into these healers, giving them the power to cure
their patients.
From Kahuna Sorcerers of Hawaii, Past
and Present by Julius Rodman
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My primary kumu (teacher) about angels
and awaiku was Miriam Baker, of Ka'u, Big Island Hawaii. Although she
was then in her 80's, Aunty Miriam taught me her angel lore. Her
top students, Patty Rose and Kawika David Blaikie lived with her,
and were both kumu (teachers) of Hawaiian shamanism ... and two of my
best friends.
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Awaiku were spirits that acted as the
messengers, spies, and agents to do the bidding of Kane. They were also guardian
spirits, shielding and warding off from people the malign influences of
mischievous sprites. Awaiku managed the rain, the winds and the weather and a
great many other things, and were beneficent in their conduct.
From Hawaiian Antiquities
by David Malo (1840)
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I stayed with these wonderful people for
the summer of 1993, in Ocean View, close to South Point. That was a wild time
that shook my scientific training to its roots as I explored some of the more
esoteric aspects of Hawaiian shamanism. Magic worked, apparently, but what was
the underlying structure of Hawaiian magic? What were the implications about
human consciousness?
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Miriam Baker was known in Ka'u as the
Angel Lady. She had written a book about angels,
"Our Angels and our Mysteries" and kept a stack of
them by her front door. |
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Aunty Miriam said that awaiku can be our most
advanced teachers and our most naive students. She told us that they would get
her attention by a sense of wing tips on her face, and, "Be where you
are supposed to be, and do what you’re supposed to be do". A little
of what she taught us is that:
- awaiku communicate through visions and intuitions
- awaiku often use your own memories and experiences
- awaiku use simple words (that children can understand)
- awaiku often communicate in symbols, images and dreams
Interpreting awaiku messages, according to Miriam, was not easy, as you
might add your own words or meanings. She said to keep your mind silent,
and to meditate on the symbols. We also learned ways to summon, communicate
with and dismiss awaiku. Miriam also warned us of the consequences of abusing
or stealing awaiku knowledge - angels can be demons and blessings can become curses.
My friend Kawika David Blaikie was a close
friend of Uncle George Naope, a teacher
of Hawaiian chants, hula and traditions, and we had all studied with
Papa Henry Auwae of Hilo, Uncle John Kaimikaua
of Molokai and other native Hawaiian kumu. I was alaka'i
then, and David and Patti were already kumu - teachers - and we enjoyed sharing
and comparing our thoughts, intuitions and insights.
We were researching and piecing together ...
modeling ...
our knowledge about elements, awaiku, I'o and
Kumulipo. It was an exciting time of exploration and testing. Aunty
Miriam blessed Kawika David, Patty Rose and I with her mana and her
pono; she told us that we were destined to carry on her work and
that her awaiku would protect her work through us.
From Miriam we gained kuleana ... responsibilities
normally based on blood relationships ... to honor and protect her life work.
Simultaneously, modeling Hawaiian shamanism changed us! We learned
how to explore and model taboo realities, ecstatic
states and Soul ... and how to apply this knowledge.
Kawika David contributed his deep knowledge of
Tibetan Buddhism, and I applied my experience of systems thinking and Celtic
mysticism, including dream journeys and nature spirits. I added
some techniques to enhance hakalau (expanded awareness or
kahuna consciousness).
Patti taught us much about practical angel lore, Hawaiian elements and elementals!
Those were happy days as we integrated our mana'o (knowledge and skills)
and tested our limits.
David and I helped Miriam build a small park,
which Miriam hoped would become a UFO landing site, in Ocean View, makai
of the highway. We built lava walls and made a large Christian fish symbol of
white coral on the black lava, around which we scattered loads of dusty macadamia
nut shells to provide humus for plants. (David built a garden for Miriam, and
surprised us all by growing carrots!)
(2008 ... I cannot find Miriam's fish
symbol / UFO parking lot now. Too bad ... that was a LOT of work 15 years
ago. David Kawika Blaikie is now teaching this huna in
Victoria, Canada. Patti
taught this huna in Mexico, then married and moved to Nevada. I often teach
this huna in Europe.)
As I expanded my horizons to include angelic
realities, I found that awaiku could help people change their habits,
emotions and beliefs ... and change their lives! Soon I was developing and
teaching this ho'oponopono and
ho'omanamana in Canada,
Germany, Czech Republic, Croatia and Poland.
Effective changework - including awaiku
energy work - requires
finding and following personal missions, which means defining life goals,
making plans and dealing with conflicts. Within this hidden Hawaiian knowledge
(huna means hidden), awaiku provided inspiration that
grew as I explored the experience of connectedness and developed a
basis for what I would later call
Soulwork systemic coaching.
Auntie Miriam's old body died in 2001, aged 94, at about
the same time and age as Papa Henry Auwae, followed by
Uncle John Kaimikaua,
Lanakila Brandt and then Uncle George Naope.
These wonderful people were my living connections to the practical
spirituality and healing of old Hawaii.
None of our European students ever met Auntie
Miriam, Papa Henry Auwae, Uncle John or Uncle George. David, Patti and I did our
best to weave together the fragments of wisdom that we learned from our
kupuna (elders) into a useful methodology - we worked together to
translate not just the language but some of the underlying
consciousness of old Hawaii, and to apply it in our lives
and in our work.
Awaiku, Kumulipo & I'o
According to a Molokai tradition, awaiku dwell in Lanikeha,
the breath of heaven, a realm of angels. You could also say that Lanikeha is
within each of us, or that we can be in Lanikeha. This is worthy of
meditation.
According to Auntie Miriam, there was never a time without
awaiku. Awaiku created themselves at the beginning of creation - the dawn of
Kumulipo, when
Kane and Wahine, the male and female sides of creation -
manifested themselves within the infinite potential of a primeval Polynesian god
called I'o.
In his book Children of the Rainbow, Leinani Melville
included a symbol which he said depicts the relationships between the major
Hawaiian gods. I saw this symbol as a family map of the gods.
Meditating on this symbol in hakalau (expanded consciousness) helped me
understand, access and use the ho'omanamana that
underlies much of our Hawaiian shamanism.
This kumulipo symbol portrays the ongoing creation
of reality ... an eternal NOW. Strangely, these fragments of Hawaiian
wisdom became essential pieces of an exciting methodology for change that I
was just beginning to teach in Canada and Europe, a system that I was calling
Soulwork ...
If you click on
LISTEN,
you can hear a little of the beautiful old Kumulipo chant.
Kumulipo Chant (opening fragment)
* 20 second
excerpt from Ho`oluana
by
Makaha Sons of Ni'iau 1991 |
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O ka lipolipo, o ka lipolipo
O ka lipo o ka la, o ka lipo o ka po
Po wale ho 'i hanau ka po
Hanau Kumulipo i ka po he Kane
Hanau Po'ele i ka po he Wahine
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LISTEN*
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From depths of darkness, deep darkness
Darkness of day, darkness of night
Of night alone did night give birth
Born Kumulipo in the darkness a Man
Born Po'ele in the darkness a Woman
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The first two entities in this cosmic dance have neither
bodies nor form. They are male and female principles, named
light-darkness (Kumulipo) and dark-darkness (Po’ele).
(Most Hawaiian mysticism seems to have been male-female balanced until
the arrival of male-dominated Christianity.)
Insert page break here
Angels & Demons: Blessings () can be Curses (Kuamuamu)
I ka 'olelo no ke ola - i ka 'olelo no ka make
In words is life - in words is death
Have you ever been blessed or cursed? Usually there is no effect -
few people have enough mana, intent and focus to do more than make noises.
But be aware and beware that angels can be demons. Accessing and using
awaiku can increase your power, reflect your intent and magnify your focus.
It also seems that awaiku can protect you against evil intentions ... and even
against good intentions!
Magic is the science and art of causing change to occur in
conformity with will. Aleister Crowley
Hawaiian historian David Malo recorded an awaiku kuni-pule
(death chant) used on Molokai around 1840. Notice the elemental interplay
between a prayer, an apparent blessing and a clear curse. (As the copyright has
long expired, you can email me and ask
for a scanned copy of his book).
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From Hawaiian Antiquities, by
David Malo (about 1840)
A kuni-pule (death-prayer) used on Molokai |
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Ia Awaiku ka ua i Lanikeha
Ka ua ma'awe au e Kane
E Kane pakanaka
Kane pamakana
Mahana kaua ia oe e Kane
E make ka mea nana i kolohe a'u,
Make emo'ole, naha ke kua, eu ka ilo,
Popopo a helelei,
Kau make, e Kane. |
Awaiku send rain from Lanikeha
Your fine rain O Kane
O Kane who touches us
Kane who warms us
We warm to each other O Kane
Send death to the one who hurt me.
Fast death, broken back,
Rapid decay, rotting to
pieces,
Such a death, O Kane.
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Does this curse evoke strange images? The kaona
(hidden meaning) of this curse include instructions for 'ana'ana -
death magic - which also hint at the steps for ho'opiopio or
counter-magic. (Remember that no matter how nice your intentions, if you play with fire
you may get burned. Pau!)
"People may say that curses are rubbish,” said a
Hawaiian friend, “but those people will quickly change their minds if they are cursed". I find that most curses are like
packages of unpleasant beliefs and emotions which, if you identify with them,
can harm you mentally, emotionally, physically or spiritually.
Curses seem to be
accepted as energetic beliefs and emotional bonds, held
in the body in black bags (ele'ele eke), often full of anger, jealousy,
fear, hatred or guilt. Most curses seem to be projected and accepted
unconsciously, usually following perceived injustice.
Few curses have any effect (e.g. you may have been cursed with horrible words
because you drove too quickly or too slowly - but they were just words). Some consequences of
real curses
may include:
- Chronic pain
- Depression & distress
- Perceiving someone as a demon
- Frightening dreams or nightmares
- Feeling constantly tired and low energy
- Low concentration and energy for daily tasks
- Continual thoughts and images of your attacker
- Feeling watched and seeing shadows move around you
If you cursed someone, and if you had the power, you may have witnessed something
unpleasant happening to that person. (If you want to remove or take back your
curse, we can help you.)
Wisdom (na'auao) without power (mana) has few benefits,
but awaiku can open doors to mana. Such
ho'omanamana (making great power) is
useful during our huna coaching,
especially for untangling ancestral problems, ending curses (or unwanted blessings),
resolving spirit possession or recovering lost or damaged parts
of self (soul retrieval).
I plan to write some articles about I'o
and exploring Kumulipo and the Po with Awaiku, with insights into Maori and Tahitian mysticism. Many experiences and realizations,
however, will be unknowable to people with spiritual and emotional blocks,
for whom they will only be tales of power.
Kumulipo -
Connecting to
Polynesian Gods
Hawaiian Spirituality
. Healing and Ohana
.
Ho'oponopono
. Hawaiian Shamanism
Huna Kalani
. Soul Mentorship
. Pu'uhonua & Lono
. Aumakua
We
provide experiential introductions to old Hawaiian mysticism and healing. You
can experience its beauty and power in a series of workshops that can expand
your perception of reality. Hawaiian healing reflects a spiritual path that few
people understand. Within this old healing magic are some roots of the systemic
magic that we use every day in our systemic coaching. A hui hou.
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Training in Hawaiian Mysticism |
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Huna 1 |
Bringing Down the Sun: Ho'oponopono
& Ho'omanamana |
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Huna 2 |
Elements of Nature: Honua, Ha, Ahi & Wai |
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Huna 3 |
Dreamtime: Ho'omoe, Moe Uhane & Expanded Consciousness |
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Huna 4 |
Advanced Huna of I'o, Kumulipo and
Awaiku |
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Huna 5 |
Experience Huna in Croatia, Mexico or Hawaii |
Online Huna & Ho'oponopono Coaching
Plagiarism is theft! Copyright © Martyn Carruthers
1997-2012
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