Te Atua Upoko

1. In the wind of the mind arises the turbulence called i .

2. It breaks down; shower barren thoughts.

3. All life is choked.

4. This desert is the abyss wherein is the universe.

5. The stars are but thistles in that waste.

6. Yet this desert is but one spot accursed in a world of bliss.

7. Now and again travellers cross the desert; they come from the great sea, and to the great sea they go.

8. And as they go they spill water.

9. One day they will irrigate the desert till it flowers.

10. See!

11. Five footprints of a camel.

12. V.V.V.V.V.

13. The keepers of Te Kore te Tamaua are one with the mother and child.

14. The many is as adorable to the one as the one is to the many.

15. This is the Love of These:

Creation – Parturition is the bliss of the one.

Coition – Dissolution is the bliss of the many.

16. The all thus interwoven of these is bliss; Te Kore is beyond bliss.

17. The man delights in uniting with the woman.

18. The woman delights in parting from the child.

19. The keepers of Te Kore te Tamaua are woman.

20. The aspirants to Te Kore te Tamaua are men.

21. We must know that whatever befalls us –phenomena in general- is essentially impermanent.

22. As the mind possesses no independent existence, no true self, we must know that it is like space itself.

23. We must know that ideas –which constitute the mind- spring from a concatenation of causes, that speech and the body formed of the four elements, are impermanent.

24. We must know that the effects of past acts, from which proceed all moral suffering, come about automatically.

25. These sufferings may be one means of convincing the mind of the utility of the doctrine which teaches the method of freeing oneself from suffering; consequently they must be recognised as spiritual teachers.

26. As material prosperity is frequently harmful to the religious life, we should look upon fame and prosperity as enemies against which we must be on our guard.

27. As comfort and wealth, however, may also be the water and fertilizing matter which favours spiritual development, we must not avoid them when they offer themselves spontaneously.

28. As misfortunes and dangers sometimes drive the one whom experiences them to turn to the doctrine, they must be recognised as spiritual masters.

29. In reality, nothing that exists has an absolutely independent existence per se.

30. All that exists in the universe; objects of knowledge that are formless or that possess form, ideas that enter the mind as consequence of impressions received through the senses, the circumstances of our life that come about as the result of previous actions, all these things are interdependent and inextricably blended together.

31. When the mind is kept bound it endeavours to wander in the thirteen directions.

32. When it is set free it remains motionless.

33. I understood that it was a baffling animal like the camel.

34. Having recognised the empty nature of the mind, it is no longer necessary to listen to or meditate upon religious and occult discourse.

35. Having recognised the pure nature of intellect, it is no longer necessary to seek absolution from ones sins.

36. No absolution is necessary for one who enters the path of calm and peace.

37. One whose mind has attained a state of unalloyed purity needs not to meditate upon the path or upon ways of entering it.

38. One who has thrown aside all passions no longer needs to continue opposing them.

39. One who knows that all phenomena are illusory no longer needs to reject or to seek anything whatsoever.

40. The union of a weak faith with a highly developed intellect inclines one to fall into error, to become a mere coiner of phrases.

41. A strong faith combined with a feeble intellect inclines one to fall into error, and to become a sectarian confined in the narrow pathway of dogmatism.

42. Great ardour without right teachings inclines one to fall into error and to adopt extreme and erroneous views.

43. The practice of meditation divorced from knowledge inclines one to fall into a stupid torpor or into a state of unconsciousness.

44. Not to practice what one has learnt and recognised as the best instruction, exposes one to become vain, imagining that one possesses intuitive science and looking upon all learning with disdain.

45. Not to fell considerable Awhi for all whom suffer exposes one to fall into sheer intellectualism and selfishly to seek after personal salvation.

46. Not to keep one’s mind on the intellectual pathway exposes one to follow the vulgar tracks of the world.

47. Not to stifle ambition exposes one to allow themselves to be guided by worldly motives.

48. One who takes pleasure in receiving the visits of those who admire and believe in one, exposes oneself to mean and petty pride.

49. By rubbing two sticks against each other, fire is produced, and by the fire born of them, both sticks are consumed.

50. Likewise, by the intelligence borne of them, the couple formed by the motionless and by the moving and the observer whom considers their duality, are alike consumed.

51. After attentively and impartially examining one’s own nature, faculties and powers, one must trace for oneself a prudent line of conduct.

52. Entire confidence in one’s spiritual guide is indispensable for an adept, as also are perseverance and energy; therefore, being well aware of the qualities required of a master and the faults from which they must be exempt, it is fitting to seek a spiritual guide whom is worthy of confidence.

53. A keen intellect, firm faith and steady perseverance in the application of one’s whole attention in order to extract the real and innermost thought of the master are absolutely necessary.

54. Constant vigilance is necessary to keep oneself from the errors that may be committed in body, mind and word.

55. To be empty of desire is necessary if one would remain independent.

56. One who will give none the opportunity to grasp a rope hanging from one’s nose, to lead one like an ox, must be freed from every kind of bond.

57. A natural tendency towards Aroha me Awhi is necessary if one would always be disposed, materially, or in thought, for the well-being of others.

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