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The theory of IiAaOo is akin to that of Te Poo me Te Raa Oo Io Nui. The alternating cyclic periods of the activity and slumber of Io Nui is represented in the Whakapapa Oo Ngaa Atua by the breathing of Io Nui.

According to this doctrine Te Ao Maarama is put forth when Io Nui out breaths and returns with the in breath.

When day comes all phenomena issue forth from the un-manifest. When night comes they are re absorbed.

All beings are returned in to ones material nature at the end of a verse. At the beginning of the following verse one again sends them forth.
In the meditation here in described the adept substitutes themselves for the hypothetical Io Nui and thinks:- “The phenomena i sense proceed from the creative might of my mind; they are a projection without of that which exists within it.”

This does not signify that there does not exist ‘Any Thing’ objectively, but only that the phenomenal world as we see it, is a fantastic mirage, a materialization of the forms we conceive.

As a practice IiAaOo is translated into the following formulae:


Iao White Gods
KoopuuRedNon Gods
Waatea BlueNon Humans
Whaainga RawaBlackRarohenga Dwellers

These six Kite relate to one of the six classes of animate beings and to one of the mystical colors.

There is another practice of IiAaOo which does not give the division into six Kite but rather examines the formulae as regards to its literal meaning: ‘Te Koopuu Tamariki’: These words being looked upon as symbolic:-

KOOPUU – World/ Mind/ The Round

TAMARIKI – The doctrine of Io Nui/ Deliverance.

The deliverance exists when enlightenment exists.

Kite Iao signifies the three persons of Io Nui; also the one without a second. It is the symbol of the unexpressible absolute, the final word that can be uttered after which there is nothing but silence. It is the stay of meditation. It is the bow by means of which the individual self attains to the universal self, that which can be called neither being or non being. Iao is a creative sound which builds up worlds. When the adept has become capable of hearing all together the sounds and voices of all beings and things that exists and move, one then perceives the one and only Iao. This Iao also vibrates in the depths of ones inner most self and one whom knows how to utter it in silence attains to supreme deliverance.

Kite Koopuu Tamariki simply means the Shinning Star witin Te Poo.

Ngaakau Waatea Whaainga Rawa is a kind of mystic war cry, shouted out to defy the enemy. Who or what is the enemy here? Evil working demons, the trinity of evil propensities: Lust – Hatred – Stupidity; or more correctly the self whom we hold so dear. Ngaakau Waatea Whaainga Rawa signifies the mind free of all objective things.

Kia Tina Tina Hui E Taiki Eiii! is the seventh Kite usually added to the Ii Aa Oo formulae to terminate it after a numbers of repetitions 108.

It indicates the profound reality hidden beneath appearance, the fundamental essence of things Io Nui.

One whom recites the formulae liberates themselves from a rebirth in one or other of the six states of being.

Life is transitory in all states of being whatsoever and that death is the inevitable end of beings born into them.

The spiritual life as conceived by one whom practices the Ii Aa Oo formulae comprises two great stages subdivided into many others of less importance. The first is that of activity, the second is that of inactivity including simple inactivity and absolute inactivity.

The IiAaOo formulae serves as a stay for meditation which may be explained as follows:

The six kinds of being are identified with the six Kite which are visualized to be of their respective colours.

These latter form and endless Aka and carried on the breath, permeate the body, entering by one nostril and leaving by the other.

In proportion as mental concentration becomes more complete, the Aka is seen to mentally lengthen.

The Kite, astride the breath are carried far away with the out breathing, before again being absorbed with the in-breathing.

The Aka is never broken, it stretches like a rubber band and remains all the time in contact with the one whom is meditating.

Gradually also the form of the Kite becomes transformed and those who obtain the first fruit of this exercise perceive the six Kite as six worlds within which the innumerable beings belonging to the six Kite arise, move and sport; suffer and disappear.

When the six Kite are carried out with the breath, one imagines the birth of the six species of being that endure as long as the breath remains out of the body.

A new in breathing brings back the entire phantasmagoria of the universe to the one whom meditates.

It is absorbed by and remains in one so long as one holds back their breath:

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