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Te Take

1. Humans understand that they were made in the image of Io Matua when they attain Te Take Oo Io Matua by increasing to infinity the idea which one forms of oneself.

2. When realising Io Matua as the infinite being, one says to oneself; “I am Io Matua infinite”.

3. Te Take alone constitutes the proportions of the ideal, and the Tohunga admits nothing as certain in the domain of ideas save that which is demonstrated by Te Take.

4. What is true in the cause manifests in Te Take; what is not Te Take does not exist.

5. Te Take Aa Koorerorero is the logos properly so called. A thought is Te Take in becoming Koorerorero; it is Te Take also by signs, sounds and representations of signs; here is the first degree of Te Take.

6. Thus it is imprinted on the Wairua by means of the signs and writing or speech; it influences other minds by reflections upon them, it is refracted by crossing Te Whakariterite Oo Wairua Iho of other beings, it assumes new forms and proportions, it translates into acts and modifies the world; it is the last degree of Te Take.

7. Those who are born into a world modified by Te Take bear away with them the mark thereof, and it is made flesh.

8. Te Wairua is Te Take or Ropi of Ahi Whakaaro, as the latter is Te Take or Ropi of Ahi Tupuna.

9. Te Take Aa Ture produces what we call magnetic breathing; places and objects become impregnated therewith, and this imparts to them an influence in conformity with our dominate desires with those above all which are confirmed and realised by acts.

10. Te Wairua ever seeks Tauriterite; it fills the void and draws in the plenitude which make vice contagious like certain physical maladies and works powerfully in the proselytism of virtue.

11. There is an out breathing and in breathing of Te Mauri exactly like that of the body.

12. This secrete is of high importance fore it leads to the unveiling of consciences; one of the most incontestable and terrible powers of the magikal arts.

13. Magnetic respiration produces about Te Mauri a radiation of which it is the center and thus surrounds it with the reflection of its own works.

14. There are no isolated acts and it is impossible that there should be secret acts; whatsoever we will truly, that is everything which we confirm by our acts remains registered in Te Wairua where our reflections are preserved.

15. These reflections influence our thought continually by the mediation of Te Whakariterite Oo Wairua Iho and it is in this sense that we become and remain the children of our works.

16. Te Wairua Ao transformed at the moment of conception into Te Wairua Tangata is the first sheath of Te Mauri and in combination with extremely subtle fluids it forms Te Wairua Tinana.

17. Te Wairua Tinana being made Angi at death attracts and for a long time preserves through the sympathies of things homogeneous the reflections of the past life.

18. The fluidic body is subject, -like the mass of Wairua- to two contrary movements, attracting on the left and repelling on the right, or reciprocally, between two sexes, begets various impulses within us and contributes to solicitudes of conscience; it is influenced frequently by reflections of other minds and thus temptations are produced on the one hand, and on the other profound and unexpected graces.

19. There are two kinds of Take; Te Pono and Te Paepae Kainoho.

The first is the exclusive secret of Tohunga while the other belongs to enchanters and sorcerers.

20. Mythologies are fantastic Koorero of religious dogma; superstitions are the sorcery of mistaken piety; but even mythologies and superstitions are more efficacious on Te Hiahia Oo Ngaa Tangata than a purely speculative philosophy apart from any practice.

21. Whakapono realises philosophy by adapting it to the weakness of the vulgar.

22. Matauranga un-translated into Koorero are thoughts lost for humanity; Koorero unconfirmed by acts is idle Koorero and idle Koorero is not far removed from Te Tahupera.

23. Matauranga formulated by Koorerorero and confirmed by acts constitutes a good work or a crime.

Hence whether in vice or virtue, there is no utterance for which we are not responsible; above all there are no indifferent acts.

Curses and blessings produce their consequence invariably and every action, whatsoever in nature, whether inspired by love or hate, has in effects analogous to its motive, its extent and its direction.

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