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His learning began as a small boy under the tutelage of his father. He learned the sacred lore of his forebears, the mythology of Polynesia, tribal traditions of Tainui, the many genealogical lines, and the tribal boundaries and relationships.
The curriculum began by tracing the tribal genealogies and inter-tribal relationships back to the stories of the ancestors and to their waka , to the origins of Aotearoa , and the evolutions of humanity and the world through the creation myths. Jones records four strands of creation that weave the generations into a story of origins and destinations. Importantly, Sir Apirana Ngata held that the Io tradition was not confined to one district, but was widespread, citing Whanganui, Thames, and the East Coast sources.
True to the sacredness of the teachings, he chose to maintain its secrecy by having his manuscripts thrown into a fire. In all of the traditions, Io can be understood to be at the centre of the universe, and the instigator of creation. By understanding the names by which Io is known, the process of creation can be seen to develop along with the names: [58]. Io-kore-te-whiwhia , the unchanging and unadulterated, in whom is no confusion and inconsistency.
Awareness of the esoteric lore of Io was thus kept from the denizens of common society and even those of higher rank were kept ignorant for it was held that it gained them nothing. Though they might hear the names of Io being spoken in the sacred rituals performed by the tohunga ahurewa, the general population appears to have been kept in the dark.
Knowledge of Io was only revealed to those of the exclusive rank of tohunga. It is thus a critical aspect of higher esoteric teachings, a fuller account of the realities of the world. The concept of Io is unique because it does not sway the outcome of life events, nor does it generate any definitive rules, commandments or code of ethics.
It is a concept set well apart from and above normal society. This stands in contrast to Yahweh of the Old Testament, who revealed Himself continually to humanity, physically gave them His Law and readily concerned Himself with the works and behaviour of His creation. This is, however, where the similarities end.
If anything, Io draws a comparison with the concept of Wisdom, in the book of Proverbs. The concept of Io , in the end, will continue to remain a mystery.
The very nature of time and with years of cultural saturation, it is not surprising that what is left is contentious. Not entirely, it would imprudent to accept this claim simply on a basis of Io , further examination is required. The esoteric lore of Io shows an awareness of theological concepts such as the first cause behind creation, the existence of the human soul and its irreducible link to its creator. It shows a sincere mindfulness of the relationship between the sacred and profane and the need for holiness and purity before the sacred.
The notion of Io is quite clearly an interesting topic of study, worthy of more than peripheral glancing. It is a measured and reasoned response of a seasoned intellectual, a faithful act of a deeply spiritual keeper of a forgotten sacred wisdom, a curious act indeed. Jonathan Arthur graduated from Laidlaw College with a Master of Theology in , his thesis examined a Maori expression of Christianity through the life and faith of Wiremu Tamihana, the Kingmaker.
He now works for the Network for Learning in Auckland and is in the beginning processes of Presbyterian Ordination. Michael P. Leslie G. I will search in the flowing tide Te Kore-te-matua — The void without parental origin — Without Origin This is the last age of negation and this stage of creation reveals the appearance of Io the Supreme Divinity.
Io exists alone by its own emergence, which is why this is called the Parentless Void. Mind saw that the darkness was eternally deep, giving rise to the low tide and creation started in the depth of this water. In these nights Io is called Io-whatatata or Io-nearing-over and Io-whatamai meaning Io coming under the waters. Here the masculine and feminine elements emerged from above and under the waters. The division from the previous Night ages gave birth to polar opposites.
The masculine Rangi, the feminine Papa. In this age, Rangi and Papa gave birth to 70 sons by uniting and their children were clasped between their embrace, in darkness. This is called the night of holding because Io held everything together by whirling around the firmament in the name of Io-te-whiwhia, just as one holds a precious newborn child. The whirling occurred when Io continuously moved under and over the waters, which caused Papa the earth to be lifted out from under the watery firmament to meet Rangi.
So the holding together of Rangi and Papa is maintained by Io the withholder. Te Po-namunamu-ki-taiao — The night of seeking the passage to the world — Pure Elemental Energy During the seventh Night age a meeting took place between the many sons of Rangi and Papa. It was decided that they would end the darkness and many of them attempted to do so. Here Io whirled up and outwards and the children followed Io because mind was in them. This is a higher teaching explained in terms of fire not given here.
The sons themselves tried everything to separate their parents, giving cause to a quickening of elemental activity. The source of it was Io-te-pukenga or Io-the-Prime-Source from where all energy has its root. Another occurrence of important note in the seventh Night age was when Tangaroa, after attempting to separate his parents, leapt into Heke, the Great Deluge, or the waters that surrounded the enclosure of Rangi and Papa. Thus he escaped the pressure between his parents. Te Po-tahuri-mai-ki-taiao — The night of turning towards the revealed world — Breaking Forth The last Night age, was when Tane succeeded in ending the darkness.
Here the sun was able to shine out brightly and the known world revealed itself to the sons of light, completing the full Night age genealogies. This is a name by which the priests of the Io tradition address their God.
They proclaim that there is only one Almighty Power, who is the singular creative and sustaining force of the universe.
Choice As human beings we are given the right to choose. Io loves us very much. We only need ask and pay attention to the signs. Even when we see these signs we remain free to choose as we please. However, because of the law of cause and effect, we are also responsible for our choices and we must face their consequences. Moral dualism Even though there is only one true God, our universe works on the basis of moral dualism.
There is positive and negative. There is progressive mentality and regressive mentality. Having given us the ability to choose, Io leaves us alone and allows us to make our choices. Our test in life is to see how we acquire mana polarity , whether by stepping over others to show our own imagined greatness, or by being kind, sharing and generous.
No devil Based on the previous principle, we are the causes of all the good and evil that happens in our moral universe. Or simply stated, there is no devil. However, some of the Maori mythologies introduced the concept of the devil, in Whiro, which was effectively a personification of regressive thoughts: he who tries to prevent Tane the adept in training from obtaining the baskets of knowledge.
Happiness Happiness is a by-product of a way of living. Happiness is for those who work for the happiness of others. Work for the land, the people and Io and you will feel good. When you empower the world, it will empower you.
Atua gods Priests of the Io tradition taught that all men worshipped Io, but when their prayers went unanswered they turned to lesser gods to gain favours. To some it may seem confusing as to where the atua fit in a belief system of a supreme deity. Io is the sole creator of the universe and the many atua are the co-workers of Io.
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