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Timatanga Karakia

1. Timatanga Karakia true is a process not unlike that of psychotherapy in that the skill and personal ethics of the initiator are crucial to a successful outcome.

2. In the first order of Timatanga Karakia the magikal-forces are awakened, activated and balanced in the candidate by the initiator in Timatanga Karakia themselves; these forces are those of the traditional elements fire, water, air, earth and spirit which are symbolized by Te Taparima.

3. Beginning in the second order the individual practice of Timatanga Karakia will enhance the work of the first order.

The second order work primarily activates the five planets, Pareaarau, Koopuunui, Matawhero, Koopuu, Whiro.

Te Raa and Maarama are also activated.

These seven elements (six planets, one moon and one star) are symbolized by the Heptagram; furthermore Kaitono learns to independently work with the elements through a series of sub orders which further differentiates these forces in Te Wairua of Te Kaitono.

4. The third order primarily activates the forces of Te Taatai
Whetuu as well as alchemical salt, sulphur, and mercury which are symbolized by the triangle; the work of the third order includes alchemy as well as a psycho spiritual process and Timatanga Karakia.

5. These first three outer initiation rituals are symbolized by the rose and cross.

6. Throughout the first degrees of initiation Kaitono are gradually entering into an entirely new relationship with themselves; in the early stages of Timatanga Karakia this relationship is manifested chiefly through the unconscious projections onto the initiator.

7. Transference plays a crucial role in the process of Timatanga Karakia.

Here the initiator becomes a screen for the projections of the initiated.

This is one reason why Timatanga Karakia is an extremely effective tool in facilitating personal as well as spiritual development.

8. The transferral relationship with another being is a central factor in initiation.

One never consciously decides to create a transferential relationship.

It happens completely unconsciously taking place with a being one is most able to fall both in love and hate with.

What matters most is that it occurs and that the negative projections and feelings be allowed to emerge and be safely worked through.

9. When men fall in love they project their feminine side onto the beloved while woman project their masculine.

10. The earliest phase of the Timatanga Karakia process represents a stage of primordial innocence.

At this stage Kaitono typically sees the initiator in an unrealistically positive light as a sort of ideal parent.

11. This is the stage most susceptible to abuse by inept or unscrupulous initiators.

Sexual harassment manipulation and other forms of abuse usually surface in this stage and abuse of trust may even have fatal consequences.

12. Timatanga Karakia unfolding process inevitably leads to the situation where the initiate’s ego is assaulted by their own personal complexes.

This is a necessary process for the awakening psyche but it tends to be an unpleasant one.

13. It is crucial to the outcome of Timatanga Karakia that the complexes of the personal unconscious be allowed to manifest in a safe and controlled way within the container of the relationship with the initiator.

This can be quite a traumatic period for the initiator and Te Kaitono as both frequently find themselves embroiled in the unresolved infantile drama of the early childhood of Te Kaitono.

At this stage the skill of the initiator becomes crucial: They need to be extremely conscious of what is happening and they must be very patient.

14. This situation is further complicated by counter transference in which the initiators own personal complexes are projected onto the candidate.

Initiators should never assume that they have become completely conscious of their own inner processes; no matter how much one has grown one is always vulnerable to the emergence of ones own unconscious material.

15. This phase of Timatanga is also fertile ground for abuse by inept or unethical initiators who may be blinded by their own complexes or are tempted to maintain the positive transference of the first stage.

16. The adoration of students can easily seduce an initiator into attempting to maintain the illusory role of the charismatic idealized leader. Initiators must resist this tendency at all costs otherwise initiation will fail.

17. The negative transference always arrives! Rangatira whom are unable or unwilling to become a focal point for these unpleasant projections will find some other object for them to be projected onto.

This leads to extremely unhealthy situations.

Unscrupulous leaders are frequently obliged to find or create one or more scapegoats to serve as objects of the negative projections.

18. Anytime one comes into contact with spiritual energies the contents of the personal unconscious will become activated as well.

The dynamics of personal interactions within the orders needs to be constantly monitored and examined.

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