1. Power rest on the kind of Matauranga that one holds.
What is the sense of knowing things that are useless?
They will not prepare us for our unavoidable encounter with Ngaro.
2. Nothing in this world is a gift.
Whatever has to be learned must be learned the hard way.
3. One goes to Matauranga as one goes to war; wide awake, with fear, with respect, and with absolute assurance.
Going to Matauranga or going to war in any other manner is a mistake, and whoever makes it might never live to regret it.
When a person has fulfilled all four of these requisites, to be wide awake, to have fear, respect and absolute assurance, there are no mistakes for which they will have to account: under such conditions their actions lose the blundering quality of the acts of a fool.
If such a person fails or suffers a defeat they will have lost only a battle and there will be no pitiful regrets over that.
4. Every time a person sets themselves to learn, they have to labour as hard as anyone can, and the limits of their learning are determined by their own nature.
Therefore there is no point in Koorerorero about Matauranga.
Fear of Matauranga is natural; all of us experience it, and there is nothing we can do about it.
But no matter how frightening learning is, it is more terrible to think of one without Matauranga.
5. Only a crackpot would undertake the task of becoming a person of Matauranga of their own accord.
A sober headed person has to be tricked into it.
There are scores of people who would gladly undertake the task, but those don’t count, they are usually cracked.
They are like gourds that look fine from the outside and yet they would crack the minute you put pressure on them, the minute you filled them with water.
6. Every bit of Matauranga that becomes power has death as its central Force.
Death lends the ultimate touch, and whatever is touched by death indeed becomes power.
7. We are human and our lot is to learn and to be hurled into inconceivable new worlds.
A warrior who sees energy knows there is no end to the new worlds for our vision.
8. The world is all that is encased here: life, death, people and everything else that surrounds us.
The world is incomprehensible.
We won’t ever understand it; we won’t ever unravel its secrets.
Thus we must treat the world as it is: a sheer mystery.
9. When nothing is for sure we remain alert, perennially on our toes.
It is more exciting not to know which bush the rabbit is hiding behind than to behave as though we know every thing.
10. Acts have power.
Especially when the warrior acting knows that those acts are their last battle.
There is a strange consuming happiness in acting with full Matauranga that whatever one is doing may very well be their last act on earth.
11. A warrior must focus their attention on the link between themselves and their death.
Without remorse or sadness or worrying, one must focus their attention on the fact that one does not have time and let their acts flow accordingly.
One must let each of their acts be their last battle on earth.
Only under such conditions will their acts have their rightful power.
Otherwise they will be for as long as one lives the acts of fools.
12. It doesn’t matter how one was brought up.
What determines the way one does anything is Mana.
A being is only the sum of their Mana, and that sum determines how one lives and how one dies.
13. Mana is a feeling.
Something like being lucky.
Or one may call it a mood.
Personal power is something that one acquires by means of a lifetime of struggle.
14. A warrior acts as if they know what they are doing, when in effect they know nothing.
15. People tell us from the time we are born that the world is such and such and so and so, and naturally we have no choice but to accept that the world is the way people have been telling us it is.
16. Solace, haven, fear, all of those are words which have created moods that one has learned to accept without ever questioning their value.
17. The flaw with words is that they always make us feel enlightened, but when we turn around to face the world they fail us and we end up facing the world as we always have, without enlightenment.
For this reason, a warrior seeks to act rather than to talk, and to this effect, they get a new description where talking is not that important, and where acts have new reflections.
18. Matauranga is a most peculiar affair, especially for a warrior.
Matauranga for a warrior is something that comes and engulfs them and passes on.
19. Matauranga comes to a warrior, floating like specks of gold dust, the same dust that covers the wings of moths. So for a warrior, Matauranga is like taking a shower or being rained on by specks of dark gold dust.
20. A warrior must cultivate the feeling that they have everything needed for the extravagant journey that is their life.
What counts is being alive.
Life in itself is sufficient, self explanatory and complete.
Therefore one may say without being presumptuous that the experience of experiences is being alive.
21. Human beings are perceivers, but the world that they perceive is an illusion: an illusion created by the description what was told to them from the moment they were born.
So in essence, the world that their Koorero wants to sustain is the world created by a description and its dogmatic and inviolable rules, which their
Take learns to accept and defend.
22. Only as a warrior can one withstand the path of Matauranga.
A warrior cannot complain or regret anything.
Their life is an ‘endless challenge and challenges cannot possibly be good or bad.
Challenges are simply challenges.
23. Power always makes a cubic centimetre of chance available to a warrior.
The warriors art is to be perennially fluid in order to pluck it.
24. The average person is aware of everything only when they think they should be; the condition of a warrior, however, is to be aware of everything at all times.
25. The totality of ourselves is a very mysterious affair.
We need only a portion of it to fulfil the most complex tasks in life.
Yet when we die, we die with the totality of ourselves.
26. A rule of thumb for a warrior is that they make their decisions so carefully that nothing that may happen as a result of them can surprise them, much less drain their power.
27. When a warrior makes the decision to take action, they should be prepared to die, there shouldn’t be any pitfalls, any unwelcome surprises, any unnecessary acts.
Everything should gently fall into place because one is expecting nothing.
28. A warrior as a teacher must first of all teach about the possibility of acting without believing, without expecting rewards -acting for the hell of it-.
Ones success as a teacher depends on how well and how harmoniously one guides their wards in this specific respect.
29. A warrior could not possibly leave anything to chance.
One actually affects the outcome of events by the force of their awareness and their unbending intent.
30. After arranging the world in a most beautiful and enlightened manner, the scholar goes back home at 5 o’clock in the afternoon in order to forget their, beautiful arrangement.
31. The fight is, right here on this earth.
We are human beings.
Who knows what’s waiting for us, or the kind of power we may have.
32. The core of our being is the act of perceiving, and the magik of our being is the act of awareness.
Perception and awareness are a single, functional, inextricable unit.
33. Warriors always take a first event in any series as the blueprint or the map of what is going to develop for them sequentially.
34. Matakite is a bodily Matauranga.
The predominance of the visual sense in us influences this bodily Matauranga and makes it seem to be eye related.
35. The course of a warrior’s destiny is unalterable.
The challenge is how far one can go and how impeccable one can be within those rigid bounds.
36. It is much easier for warriors to fare well under conditions of maximum stress than to be impeccable under normal conditions.
37. Human beings are two sided.
The right side encompasses everything the intellect can conceive of.
The left side is a realm of indescribable features; realm impossible to contain in words.
The left side is perhaps comprehended if comprehension is what takes place with the total body; thus its resistance to conceptualization.
38. All the faculties, possibilities, and accomplishments of Tohunga Oo Mumu from the simplest to the most astounding, are in the human body itself.
39. To cross over to freedom does not mean eternal life as eternity is commonly understood -that is as living forever- rather, warrior’s can keep their awareness which is ordinarily relinquished at the moment of dying.
At the moment of crossing, the body in its entirety is kindled with Matauranga.
Every cell at once becomes aware of itself and is also aware of the totality of the body.
40. There is no completeness without sadness and longing, for without them there is no sobriety, no kindness.
Wisdom without kindness and Matauranga without sobriety are useless.
41. In order to follow the path of Matauranga, one has to be very imaginative.
On the path of Matauranga nothing is as clear as we’d like it to be.
42. Ngaro is something that is veiled from us, shrouded perhaps by a terrifying context, but, which, nonetheless, it’s within our reach.
Ngaro becomes Mohiotanga at a given time.
Te Kore on the other hand, is indescribable, the unthinkable, the unrealisable.
It is something that will never be Mohiotanga to us, and yet it is there, dazzling and at the same time horrifying in its vastness.
We perceive, this is a hard fact, but what we perceive is not a fact of the same kind, because we learn what to perceive.
43. One of the greatest forces in the lives of a warrior is fear, because it spurs them to learn.
44. For Matakite, the truth is that all living beings are struggling to die.
What stops death is awareness.
45. Ngaro is forever present, but it is outside the possibility of our normal awareness.
Ngaro is the superfluous part of the average person.
And it is superfluous because the average person doesn’t have enough free energy to grasp it.
46. The mystery of awareness is darkness.
Human beings reek of that mystery, of things which are inexplicable.
To regard ourselves in any other terms is madness.
So a warrior doesn’t demean the mystery of the self by trying to Koorerorero upon it.
47. Warriors don’t venture into the unknown out of greed.
Greed only works in the world of ordinary affairs.
To venture into that terrifying loneliness of the unknown, one must have something greater than greed; Aroha.
One needs Aroha for life, for intrigue, for mystery.
One needs unquenchable curiosity and guts galore.
48. It isn’t that a warrior learns Tohunga Oo Mumu as time goes by; rather, what they learn as time goes by is to save energy.
This energy will enable them to handle some of the energy fields which are ordinarily inaccessible to them.
Tohunga Oo Mumu is a state of awareness, the ability to use energy fields that are not employed in perceiving the everyday life world that we know.
49. In the universe there is an immeasurable, indestructible force which Tohunga call intent, and absolutely everything that exists in the entire cosmos is attached to intent by a connecting link.
Warriors are concerned with the discussing, understanding and employing that connecting link.
They are especially concerned with cleaning it of the numbing effects brought about by the ordinary concerns of their everyday lives.
Tohunga Oo Mumu at this level can be defined as the procedure of cleaning ones connecting link to intent.
50. Tohunga are concerned with their past, but not their personal past.
For Tohunga their past is what other Tohunga in bygone days have accomplished.
They consult their past in order to obtain a point of reference.
Only Tohunga genuinely seek a point of reference in their past.
For them establishing a point of reference means a chance to examine intent.
51. The average person also examines the past.
But it’s their personal past they examine, for personal reasons.
They measure themselves against the past, whether personal past or the past Matauranga of their time, in order to find justifications for their present or future behaviour, or to establish a model for themselves.
52. Silent Matauranga is nothing but direct contact with intent.
53. Warriors because they are stalkers, understand human behaviour to perfection.
They understand for instance, that human beings are creatures of inventory.
Knowing the inns and outs of a particular inventory is what makes one a scholar or an expert in their field.
54. Warriors know that when an average person’s inventory fails, the person either enlarges their inventory of the world or self reflection collapses.
The average person is able to incorporate new items into their inventory if new items don’t contradict the inventory’s underlying order.
But if the items contradict the order, the persons mind ·collapses.
The inventory is the mind.
Warriors count on this when they attempt to break the mirror of self reflection.
55. Humanities possibilities are so vast and mysterious that warriors, rather than thinking about them, have chosen to explore them, with no hope of ever understanding them.
56. One of the most dramatic things about the human condition is the macabre connection between stupidity and self reflection.
It is stupidity that forces the average person to discard anything that does not conform with their self reflective expectations.
For example; as average people we are blind to the most crucial piece of knowledge available to a human being: the existence of Whakariterite Oo Wairua Iho and the fact that it can move.
57. Humanities predicament is that they intuit their hidden resources, but they do not dare use them.
This is why warriors say that humanities plight is the counterpoint between their stupidity and their ignorance.
Humanity now, more than ever, needs to be taught new ideas that have to do exclusively with their inner world; Tohunga ideas, not social ideas, ideas pertaining to humanity facing the unknown, facing their personal death. Now more than anything else, one needs to be taught the secrets of Whakariterite Oo Wairua Iho.
58. A warrior must love this world in order for this world that seems so common place to open up and show its wonders.
59. To become a person of Matauranga, the following seven concepts and their proper components must be obtained:
(i) To become a person of Matauranga is a matter of learning
(ii) A person of Matauranga has unbending intent
(iii) A person of Matauranga has clarity of mind
(iv) To become a person of Matauranga is a matter of strenuous labor
(v) A person of Matauranga is a warrior
(vi) To become a person of Matauranga is an unceasing process
(vii) A person of Matauranga has a guardian angel.
60. Unbending intent is composed of:
ii. Soundness of judgement
iii. Lack of freedom to innovate.
61. Clarity of mind is composed of:
i. Freedom to seek a path
ii. Knowledge of the specific purpose
iii. Being fluid
62. Strenuous labour denotes a capacity:
i. To put forth dramatic exertion
ii. To achieve efficacy
iii. To meet challenge
63. Leading a warrior’s life encompasses four concepts:
i. A person of Matauranga has to have respect
ii. Has to have fear
iii. Has to be wide awake
iv: Self confident
64. The unceasing process comprises:
i. The idea that one has to renew the quest of becoming a person of Matauranga
ii. The idea of ones impermancy.
iii. The idea that one has to follow a path with intent.
... ... ...
1. Anything is one of a million Ara.
Therefore, a warrior must always keep in mind that Te Ara is only Te Ara if one feels that they should not follow it, one must not stay with it under any conditions.
The decision to keep on that Ara or to leave it, must be free of fear or ambition.
One must look at every Ara closely and deliberately.
There is a question that a warrior has to ask, mandatory: Does this Ara have a heart? Ngaa Ara are all the same: they lead to Te Kore.
However, Te Ara without a heart is never enjoyable.
On the other hand, Te Ara with heart is easy, it does not make a warrior work at liking it; it makes for a joyful journey; as long as one follows it, they are one with it.
There is a world of happiness where there is no difference between things because there is no one there to ask about the difference.
But that is not the world of mortals.
Some people have vanity to believe that they live in two worlds, but that is only their vanity; there is one single world for us.
We are mortal, and must follow the world of mortals contentedly.
2. Mortals have four natural enemies: fear, clarity, power, and old age.
Fear, clarity, and power can be overcome, but not old age.
Its effect can be postponed, but it can never be overcome.
3. A warrior knows that they are only human.
Their only regret is that their life is so short that they can’t grab onto all the things that they would like to.
But for them this is not an issue; it’s only a pity.
4. Feeling important makes one heavy, clumsy and vain.
To be a warrior one needs to be light and fluid.
5. Dwelling upon the self too much produces a terrible fatigue.
A person in that position is deaf, and blind to everything else.
The fatigue itself makes one cease to see the marvels all around them.
6. To be angry at people means that one considers their acts to be important.
It is imperative to cease to feel that way.
The acts of mortals cannot be important enough to offset our only viable alternative: our unchangeable encounter with Te Kore.
7. The average person is too concerned with liking people or with being liked themselves.
A warrior likes, that’s all.
They like whatever or whomever they want, for the hell of it.
8. A warrior takes responsibility for their acts; for the most trivial of their acts.
An average person acts out their thoughts, and never takes responsibility for what they do.
9. Denying ones self is an indulgence.
The indulgence of denying is by far the worst; it forces us to believe that we are doing great things, when in effect we are only fixed within ourselves.
10. Intent is not a thought, or an object, or a wish.
Intent is what can make one succeed when ones thoughts tell ones self that they are defeated. It operates in spite of the warrior’s indulgence.
Intent is what makes one invulnerable.
Intent is what sends a Tohunga through the wall, through space, beyond Te Ngaro.
11. We talk to ourselves incessantly about our world.
In fact we maintain our world with our internal talk.
And whenever we finish talking to ourselves about our world, the world is always as it should be.
We renew it, we rekindle it with life, we uphold it with our internal talk.
Not only that, but we also choose our Ara as we talk to ourselves.
Thus we repeat the same choices over and over until the day we die.
A warrior is aware of this and strives to stop their internal talk.
12. The things that people do cannot under any conditions be more important than the world.
And thus a warrior treats the world as an endless mystery and what people do as an endless folly.
13. We hardly ever realize that we can cut anything out of our lives, anytime, in the blink of an eye.
14. Personal history must be constantly renewed by telling parents, relatives, and friends everything one does.
One the other hand, for a warrior who has no personal history, no explanations are needed; nobody is angry or disillusioned with their acts.
And above all, no one pins them down with their thoughts and their expectations.
15. As long as mortals feel that they are the most important thing in the world, they cannot really appreciate the world around them.
They are like a horse with blinders; all they see is themselves, apart from everything else.
Death is our eternal companion.
It is always to our left, an arms length behind us.
Death is the only wise advisor that a warrior has.
Whenever a warrior feels that everything is going wrong and they are about to be annihilated, they can turn to their death and ask if that is so.
Their death will tell them that they are wrong, that nothing really matters outside its touch.
Their death will tell them, “I haven’t touched you yet”.
16. Once mortals worry, they cling to anything out of desperation; and once they cling they are bound to get exhausted or to exhaust whomever or whatever they are clinging to.
A warrior hunter, on the other hand, knows they will lure game into their traps over and over again, so they don’t worry.
To worry is to become accessible, unwittingly accessible.
17. The hardest thing in the world is to assume the mood of a warrior.
It is of no use to be sad and complain and feel justified in doing so, believing that someone is always doing something to us.
Nobody is doing anything to anybody, much less to a warrior.
18. A warrior is only human, a humble being.
They cannot change the design of their death.
But their impeccable spirit, which has stored power after stupendous hardships, can certainly hold their death for a moment, a moment being long enough for them to rejoice for the last time in recalling their power.
We may say that is a gesture which death has with those who have an impeccable spirit.
19. A warrior doesn’t know remorse for anything they have done, because to isolate ones acts as being mean, or ugly, or evil is to place an unwarranted importance on the self.
The trick is in what one emphasizes.
We either make ourselves miserable, or we make ourselves strong.
The amount of work is the same.
20. The art of a warrior is to balance the terror of being mortal with the wonder of being a mortal.
21. The self confidence of the warrior is not the self confidence of the average person.
The average person seeks certainty in the eyes of the onlooker and calls that self confidence.
The warrior seeks impeccability in their own eyes and calls that humbleness.
The average person is hooked to their fellow beings, while the warrior is hooked only to infinity.
22. There are lots of things a warrior can do at a certain time which they couldn’t do years before.
Those things themselves did not change; what changed was their idea of themselves.
23. The only possible course that a warrior has is to act consistently and without reservations.
At a certain moment, one knows enough of the warriors way to act accordingly, but their old habits and routines may stand in the way.
24. If a warrior is to succeed in anything, the success must come gently, with a great deal of effort, but with no stress or obsession.
25. The internal dialogue is what grounds people in the daily world.
The world is such and such or so and so, only because we talk to ourselves about its being such and such or so and so.
The passageway into the world of Tohunga opens up after the warrior has learned to shut off their internal dialogue.
26. To change our idea of the world is the crux of Tohunga oo Mumu. And stopping the internal dialogue is the only way to accomplish it.
27. When a warrior learns to stop the internal dialogue, everything becomes possible; the most far fetched schemes become attainable.
28. A warrior takes their lot, whatsoever it may be, and accepts it in ultimate humbleness. They accept in humbleness what they are, not as grounds for regret but as a living challenge.
29. The humbleness of a warrior is not the humbleness of the beggar.
The warrior lowers their head to no one, but at the same time, they don’t permit anyone to lower their head to them.
The beggar, on the other hand, falls to their knees at the drop of a hat and scrapes the floor for anyone deemed to be higher; but at the same time, they demand that someone lower than them scrape the floor for them.
30. Whenever the internal dialogue stops, the world collapses, and extraordinary facets of ourselves surface, as though they had been kept heavily guarded by our words.
31. An average person thinks that indulging in doubts and tribulations is the sign of sensitive spirituality.
The truth of the matter is that the average person is the farthest thing imaginable from being sensitive.
Their puny reason deliberately makes itself into a monster or a saint, but it is truthfully too little for such a big monster or saint mold.
32. To be a warrior is not a simple matter of wishing to be one.
It is rather an endless struggle that will go on to the very last moment of our lives.
Nobody is born a warrior, in exactly the same way that nobody is born an average person.
We make ourselves into one or the other.
33. A warrior dies the hard way.
Their death must struggle to take them.
A warrior does not give themselves to death so easily.
34. The basic difference between an ordinary person and a warrior, is that a warrior takes everything as a challenge, while an ordinary person takes everything as a blessing or as a curse.
35. The trump card of the warrior is that they believe without believing.
But obviously a warrior can’t just say they believe and let it go at that.
That would be too easy.
To just believe without any exertion would exonerate them from examining their situation.
A warrior, whenever they have to involve themselves with believing, does it as a choice.
A warrior doesn’t believe, a warrior has to believe.
36. Death is the indispensable ingredient in having to believe.
Without the awareness of death, everything is ordinary, trivial.
It is only because death is stalking them that a warrior has to believe that the world is an unfathomable mystery.
Having to believe in such a fashion is the warrior’s expression of their innermost predilection.
37. In order to help their student to erase personal history, the warrior as a teacher teaches three techniques:
a) Losing self importance
b) Assuming responsibility for ones actions
c) Using death as an advisor
Without beneficial effect of these three techniques, erasing personal history would involve being shifty, evasive and unnecessarily dubious about oneself and ones actions.
38. There is no way to get rid of self pity for good; it has a definite place and character in our lives, a definite façade which is recognizable.
Thus, every time the occasion arises, the façade of self pity becomes active.
It has a history.
But if one changes the facade, one shifts its place of prominence.
One changes facades by shifting the component elements of the facade itself.
Self pity is useful to the user because they feel important and deserving of better conditions, better treatment, or because one is unwilling to assume responsibility for the acts that brought them to the state that elicited self pity.
39. Changing the facade of self pity means only that one has assigned a secondary place to a formerly important element.
Self pity is still a prominent feature; but it has now taken a position in the background, in the same fashion that the idea of ones impending death, the idea of a warriors humbleness, or the idea of responsibility for ones acts were all in the background at one time for a warrior, without ever being used until the moment they became a warrior.
40. A warrior acknowledges their pain but they don’t indulge in it.
The mood of the warrior who enters into the unknown is not one of sadness; on the contrary, they are joyful because they feel humbled by their great fortune, confident that their spirit is impeccable, and above all, fully aware of their efficiency.
A warriors joyfulness comes from having accepted their fate, and from having truthfully assessed what lies ahead of them.
41. When one has nothing to lose, one becomes courageous.
We are timid only when there is something we can still cling to.
42. Any habit needs all its parts in order to function.
If some parts are missing, the habit is disassembled.
43. The world of people goes up and down and people go up and down with their world; warriors have no business following the ups and downs of their fellow beings.
44. We choose only once.
We choose either to be warriors or to be ordinary beings.
A second choice does not
44. We choose only once.
We choose either to be warriors or to be ordinary beings.
A second choice does not exist.
Not on this earth.
45. The warriors way offers one a new life and that life has to be completely new.
One can’t bring to that life ones ugly old ways.
46. Human beings love to be told what to do, but they love even more to fight and not do what they are told, and thus they get entangled in hating the one who told them in the first place.
47. Everybody has enough personal power for something.
The trick for the warrior is to pull their personal power away from their weakness to their warrior’s purpose.
48. The recommendation for warriors is not to have any material things on which to focus their power, but to focus it on the spirit, on the true flight into the unknown, not on trivialities.
49. Everyone who wants to follow the warriors Ara has to rid themselves of the compulsion to possess and hold onto things.
50. A warrior is never under siege.
To be under siege implies that one has personal possessions that could be blockaded.
A warrior has nothing in the world except their impeccability, and impeccability cannot be threatened.
51. Self importance is humanities greatest enemy.
What weakens one is feeling offended by the deeds and misdeeds of ones fellow beings.
Self importance requires that one spend most of ones life offended by something or someone.
52. If seers can hold their own in facing petty tyrants, they can certainly face the unknown with impunity, and then they can even withstand the presence of the unknowable.
53. What seems natural is to think that a warrior who can hold their own in the face of the unknown can certainly face petty tyrants with impunity. But that is not necessarily so.
What destroyed the superb warriors of ancient times was to rely on that assumption.
Nothing can temper the spirit of a warrior as much as the challenge of dealing with impossible people in positions of power.
Only under these conditions can warriors acquire the sobriety and serenity to withstand the pressure of the unknowable.
54. The deepest flaw of unseasoned warriors is that they are willing to forget the wonder of what they see.
They become overwhelmed by the fact that they see and believe that it’s their genius that counts.
A seasoned warrior must be a paragon of discipline in order to override the nearly invincible laxness of our human condition.
More important than seeing itself, is what warriors do with what they see.
55. The greatest flaw of human beings is to remain glued to the inventory of reason.
Reason doesn’t deal with humans as energy.
Reason deals with instruments that create energy, but it has never seriously occurred to reason that we are better than instruments: we are organisms that create energy.
We are bubbles of energy.
56. Once inner silence is attained, everything is possible.
The way to stop talking to ourselves is to use exactly the same method used to teach us to talk to ourselves; we were taught compulsively and unwaveringly, and this is the way we must stop it: compulsively and unwaveringly.
57. Impeccability begins with a single act that has to be deliberate, precise and sustained.
If the act is repeated long enough, one acquires a sense of unbending intent, which can be applied to anything else.
If that is accomplished the road is clear.
One thing will lead to another until the warrior realizes their full potential.
58. The worst that can happen to us is that we have to die, and since that is already our unalterable fate, we are free: those who have lost everything no longer have anything to fear.
59. Warriors have an ulterior purpose for their acts, which has nothing to do with personal gain.
The average person acts only if there is the chance for profit.
Warriors act not for profit, but for spirit.
60. Tohunga oo Mumu is a journey of return.
A warrior returns victorious to the spirit, having descended into hell.
And from hell one brings trophies.
Understanding is one of their trophies.
61. Warriors can never make a bridge to join the people of the world.
But, if the people desire to do so, they have to make a bridge to join warriors.
62. In order for the mysteries of Tohunga oo Mumu to be available to anyone, the spirit must descend onto whoever is interested.
The spirit lets its presence by itself move the persons Whakariterite oo Wairua Iho to a specific position.
This precise spot is known to the Tohunga as the place of no pity.
63. There really is no procedure involved in making Whakariterite oo Wairua Iho move to that place of no pity.
The spirit touches the person and their Whakariterite oo Wairua Iho moves.
It is as simple as that.
64. What we need to do to allow magik to get hold of us is to banish doubts from our minds.
Once doubts are banished, anything is possible.
65. Everything that warriors do is done as a consequence of a movement of Whakariterite oo Wairua Iho, and such movements are ruled by the amount of energy warriors have at their command.
66. Any movement of Whakariterite oo Wairua Iho means a movement away from an excessive concern with the individual self. Tohunga believe it is the position of Whakariterite oo Wairua Iho which makes the modern person a homicidal egoist, a being totally involved with their self image.
Having lost hope of ever returning to the source of everything, the average person seeks solace in their selfishness.
67. The thrust of the warriors Ara is to dethrone self importance. And everything warriors do is directed toward accomplishing this goal.
68. Tohunga have unmasked self importance and found that it is self pity masquerading as something else.
69. For the rational person to hold steadfastly to their self image ensures their abysmal ignorance.
They ignore the fact that Tohunga oo Mumu is not incantations and hocus pocus, but the freedom to perceive not only the world taken for granted, but everything else that is humanly possible to accomplish.
They tremble at the possibility of freedom.
And freedom is at their fingertips.
70. People’s actions no longer affect a warrior when one has no expectations of any kind.
A strange peace becomes the ruling force in their life.
They have adopted one of the concepts of a warriors life; detachment.
71. Detachment does not automatically mean wisdom, but it is nonetheless, an advantage because it allows the warrior to pause momentarily to reassess situations, to reconsider positions.
In order to use that extra moment consistently and correctly, however, a warrior has to struggle for the duration of their life.