Tohunga Oo Mumu



Power res 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 everything.

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 warrior's 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, and 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, warriors 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 ins 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 labour.

(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:

i. Frugality.

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.

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