Journals7
Newest
Other times
3 min read
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Single white line
1 min read
step back in time
to see
the white line
that divides
you..and me
you
see its
never meant
to be
or
not to
be
white line
divides
the
time
between
you
and
me
tis but
blind
to
look but
not see
Io
is
ME......
to see
the white line
that divides
you..and me
you
see its
never meant
to be
or
not to
be
white line
divides
the
time
between
you
and
me
tis but
blind
to
look but
not see
Io
is
ME......
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Whimsical
1 min read
whimsical mood in the eyes
mind slowly landslide
slippery slope of diatribe
sanity polarity of pride
never the twain towers
between salty sweet sours
heady smell deadhead flowers
undersell these dark hours
carrying what can't be held
deathly vodoo charmed spells
twisted tails of jackal shells
shade of night driniking well
feel the taste of those unreal
why do we sell this dirty deal
when all around is polly spiel
and nothing is as nothing real
so tiptoe across the street
from underneath i delete
and struggle over black sleet
to drown under your heartbeat
darkness descends on head
lay the bones upon a bed
of rose-skin apple red
hold onto what once was dead...
mind slowly landslide
slippery slope of diatribe
sanity polarity of pride
never the twain towers
between salty sweet sours
heady smell deadhead flowers
undersell these dark hours
carrying what can't be held
deathly vodoo charmed spells
twisted tails of jackal shells
shade of night driniking well
feel the taste of those unreal
why do we sell this dirty deal
when all around is polly spiel
and nothing is as nothing real
so tiptoe across the street
from underneath i delete
and struggle over black sleet
to drown under your heartbeat
darkness descends on head
lay the bones upon a bed
of rose-skin apple red
hold onto what once was dead...
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Nothingness
2 min read
Ko te kore/ emptiness
Te kore-te-whiwhia/ intangible
Te kore-te- kerekere/ unseen
Te kore-te- taumaua/ boundless
Te kore-te-matua/ parentless
Emptiness is intangible / unseen / boundless / alone
A void that is endless / solitary / no one at home ......
the void of Nothing turns around to face/the greatest expanse of empty space/churning turmoil not knowing you are / in a time of darkness leaving a scar /I feel it I think it I am you are...
For if there is you there must be me/ for in that small moment of 'TO BE' / it is I that turns toward a place / that I can now see and differentiate...
Acknowledge the dark to let it shine/ acknowledge a thought that enters a mind
Acknowledge the void of the unseen/ acknowledge the awareness of being supreme...
For if I am conscious here / the heavens expand and appear/to be rolling and swirling all over the place/where the light of darkness divides the space/ I feel a tear appear UPON my face....
I sense something new to set me free/as if i've fallen from a tree
I feel I can now quantifiy this place/ and that I exist to occupy this space.....
I am therefore let all else be / I am in a body of physicality...LET ME BE....
Te kore-te-whiwhia/ intangible
Te kore-te- kerekere/ unseen
Te kore-te- taumaua/ boundless
Te kore-te-matua/ parentless
Emptiness is intangible / unseen / boundless / alone
A void that is endless / solitary / no one at home ......
the void of Nothing turns around to face/the greatest expanse of empty space/churning turmoil not knowing you are / in a time of darkness leaving a scar /I feel it I think it I am you are...
For if there is you there must be me/ for in that small moment of 'TO BE' / it is I that turns toward a place / that I can now see and differentiate...
Acknowledge the dark to let it shine/ acknowledge a thought that enters a mind
Acknowledge the void of the unseen/ acknowledge the awareness of being supreme...
For if I am conscious here / the heavens expand and appear/to be rolling and swirling all over the place/where the light of darkness divides the space/ I feel a tear appear UPON my face....
I sense something new to set me free/as if i've fallen from a tree
I feel I can now quantifiy this place/ and that I exist to occupy this space.....
I am therefore let all else be / I am in a body of physicality...LET ME BE....
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Kupe gave instructions for the waka to lay the bows of the waka to the cloud pillar that lies to the south west. At night fall steer towards the star Atua-tahi. Hold to the left of Mango-roa (the Milky Way) and at day break continue towards the cloud pillar. Kupe also gave instructions to find Te Hokianga nui a Kupe (The great returning place of Kupe - The Hokianga Harbour) and his son Tuputupu Whenua in Te Puna o Te Ao Marama.
When the two waka departed, Nukutäwhiti did a karakia to call up Ngaru-nui (large wave) to travel on. The two waka travelled to Aotearoa on Ngaru-nui with Puhi Moana Ariki wandering back and forth in front to protect them. On the fourth day of the journey the waka became caught in the nets of Kahukura. For fear of perishing Nukutäwhiti called on his tohunga Papatara - the tohunga with the greatest mana amongst his people. Papatara began a powerful and long karakia ki ngä atua to save them from this danger. He then bent forward and cut the upper and lower ropes of the net and they were freed. The voice of Papatara the faded away as the nets of Kahukura did also.
As a result of the wandering of Puhi Moana Ariki across Ngaru-nui and the early warning that he was able to give the waka, Nukutäwhiti gave Puhi the new name of Puhi Te Aewa (Puhi the wanderer). Descendants of Nukutäwhiti took on these names as iwi names generations after their arrival in Aotearoa - Ngä Puhi and Te Aewa. Te Aewa, generations later became known by the iwi name of Te Rarawa after a separate incident.
On seeing Hokianga, Ngaru-nui dropped away and Ngaru-roa (long wave) rose to guide them into the harbour.
On their arrival in Aotearoa (Hokianga) Nukutäwhiti went ashore to do karakia. He returned with eight Rimu fronds giving two to each taniwha. He then sent Puhi Moana Ariki (Puhi Te Aewa) and Rangi Uru Hinga back to Hawaiki to let Kupe know that they had arrived safely. He then sent Ara-i-te-uru and Niua to the entrance of the Hokianga to protect them. Ara-i-te-uru guards the south and Niua guards the north at the mouth of the harbour. It is from these taniwha that Ngä Puhi gain much of their strength and mana; hence the whakatauki:
"Kotahi ki reira, ki Ara-i-te-uru. Kotahi ki reira, ki Niua.
A homai he toa, he kaha, e aua taniwha, ki Ngä Puhi"
"One there is for Ara-i-te-uru. One there is for Niua.
May those taniwha bring courage and strength to Nga Puhi."
At this point the waka were taken ashore; Ngaru-roa then dropped away and Ngaru-pae-whenua (shore ward wave) guided them onto land.
The four wairua taniwha then returned to Tohi-nui-a-rangi, the atua that lives at the rising moon.
Nukutäwhiti named his first son Ngaru-nui to remember the assistance Ngaru-nui had given to Ngätokimatawhaorua and Mämari during their journey to Aotearoa. Ngaru-nui subsequently named his first son Ngaru-roa and Ngaru-roa named his first son Ngaru-pae-whenua.
Nukutäwhiti and Rüänui settled with their people in and around the Hokianga Harbour area. Both set about building whare wänanga; Nukutäwhiti built his on the northern side of the harbour and called it Te Whatu Pungapunga while Rüänui built his on the southern side and called it Te Pouahi.
Te Pouahi was completed first but Nukutäwhiti asked Rüänui to delay the opening until Te Whatu Pungapunga was complete so they could be opened together. Rüänui agreed to this but by the time Te Whatu Pungapunga was complete all the food that Rüänui had stored up for the opening of his whare had been used up.
Rüänui then decided to do a powerful karakia to lure a tohora (whale) into the harbour for their häkari (feast). Nukutäwhiti took exception to this and recited another powerful karakia to send the whale back out to sea. Rüänui countered this with another karakia and this was again countered by Nukutäwhiti.
This contest went on for many hours until both ariki (chiefs) had exhausted all their karakia. From this incident Hokianga has often been referred to in old whakatauki (proverbs) as "Hokianga Whakapau Karakia" (Hokianga which exhausts incantations).
When the two waka departed, Nukutäwhiti did a karakia to call up Ngaru-nui (large wave) to travel on. The two waka travelled to Aotearoa on Ngaru-nui with Puhi Moana Ariki wandering back and forth in front to protect them. On the fourth day of the journey the waka became caught in the nets of Kahukura. For fear of perishing Nukutäwhiti called on his tohunga Papatara - the tohunga with the greatest mana amongst his people. Papatara began a powerful and long karakia ki ngä atua to save them from this danger. He then bent forward and cut the upper and lower ropes of the net and they were freed. The voice of Papatara the faded away as the nets of Kahukura did also.
As a result of the wandering of Puhi Moana Ariki across Ngaru-nui and the early warning that he was able to give the waka, Nukutäwhiti gave Puhi the new name of Puhi Te Aewa (Puhi the wanderer). Descendants of Nukutäwhiti took on these names as iwi names generations after their arrival in Aotearoa - Ngä Puhi and Te Aewa. Te Aewa, generations later became known by the iwi name of Te Rarawa after a separate incident.
On seeing Hokianga, Ngaru-nui dropped away and Ngaru-roa (long wave) rose to guide them into the harbour.
On their arrival in Aotearoa (Hokianga) Nukutäwhiti went ashore to do karakia. He returned with eight Rimu fronds giving two to each taniwha. He then sent Puhi Moana Ariki (Puhi Te Aewa) and Rangi Uru Hinga back to Hawaiki to let Kupe know that they had arrived safely. He then sent Ara-i-te-uru and Niua to the entrance of the Hokianga to protect them. Ara-i-te-uru guards the south and Niua guards the north at the mouth of the harbour. It is from these taniwha that Ngä Puhi gain much of their strength and mana; hence the whakatauki:
"Kotahi ki reira, ki Ara-i-te-uru. Kotahi ki reira, ki Niua.
A homai he toa, he kaha, e aua taniwha, ki Ngä Puhi"
"One there is for Ara-i-te-uru. One there is for Niua.
May those taniwha bring courage and strength to Nga Puhi."
At this point the waka were taken ashore; Ngaru-roa then dropped away and Ngaru-pae-whenua (shore ward wave) guided them onto land.
The four wairua taniwha then returned to Tohi-nui-a-rangi, the atua that lives at the rising moon.
Nukutäwhiti named his first son Ngaru-nui to remember the assistance Ngaru-nui had given to Ngätokimatawhaorua and Mämari during their journey to Aotearoa. Ngaru-nui subsequently named his first son Ngaru-roa and Ngaru-roa named his first son Ngaru-pae-whenua.
Nukutäwhiti and Rüänui settled with their people in and around the Hokianga Harbour area. Both set about building whare wänanga; Nukutäwhiti built his on the northern side of the harbour and called it Te Whatu Pungapunga while Rüänui built his on the southern side and called it Te Pouahi.
Te Pouahi was completed first but Nukutäwhiti asked Rüänui to delay the opening until Te Whatu Pungapunga was complete so they could be opened together. Rüänui agreed to this but by the time Te Whatu Pungapunga was complete all the food that Rüänui had stored up for the opening of his whare had been used up.
Rüänui then decided to do a powerful karakia to lure a tohora (whale) into the harbour for their häkari (feast). Nukutäwhiti took exception to this and recited another powerful karakia to send the whale back out to sea. Rüänui countered this with another karakia and this was again countered by Nukutäwhiti.
This contest went on for many hours until both ariki (chiefs) had exhausted all their karakia. From this incident Hokianga has often been referred to in old whakatauki (proverbs) as "Hokianga Whakapau Karakia" (Hokianga which exhausts incantations).
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