Hawaiian Healing Gods & Angels © Martyn Kahekili Carruthers
Advanced Huna: Awaiku & Hawaiian Angels
|On Big Island Hawaii, around 1989, two friends whom I trusted told me that they could communicate with angelic beings called awaiku and that these entities could do magical healing. Although very skeptical, I witnessed some amazing healings that seemed magical, and I began learning this Hawaiian mysticism.
Huna means hidden. Awaiku are sometimes described as equivalents to Western angels (anela in Hawaiian) yet the differences are much more than a fascination with wings. ‘Aumakua has been translated as guardian angels and higher selves, although a better translation is deified ancestors.
One of my primary kumu (teacher) about angels and ‘awaiku was Miriam Baker, of Ka’u, Big Island Hawaii. I met her when she was in her 80’s, and still teaching. Her top students, Patty Rose and Kawika David Blaikie lived with her, and both were kumu (teachers) of Hawaiian shamanism … and two of my best friends.
The awaiku watch over the righteous of the earth. They shield the just and righteous children of Kane from injustice and deviltry at the hands of the unrighteous. … The awaiku pour out of Kane’s love to the faithful … and are the messengers between man and God … healing angels who assist the kahuna lapa’au by causing divine healing power to flow into these healers, giving them the power to cure their patients.
From Kahuna Sorcerers of Hawaii, Past and Present by Julius Rodman
I stayed with these wonderful people for the summer of 1993, close to Hawaii’s South Point. That was a wild time that shook my scientific background to its roots as I explored Hawaiian mysticism. If awaiku magic works, what is the underlying structure of Hawaiian healing magic? And what were the implications about human consciousness?
Awaiku were spirits that acted as the messengers, spies, and agents to do the bidding of Kane. They were also guardian spirits, shielding and warding off from people the malign influences of mischievous sprites. Awaiku managed the rain, the winds and the weather and a great many other things, and were beneficent in their conduct.
Miriam told us that awaiku can be our most advanced teachers and our most naive students. She said that they would get her attention by a sense of wing tips on her face, communicating things like, “Be where you are supposed to be, and do what you’re supposed to do“. A little of what she taught us is that:
- awaiku communicate through visions and intuitions
- awaiku often use your own memories and experiences
- awaiku use simple words (that children can understand)
- awaiku often communicate in symbols, images and dreams
Miriam Baker was known in Ka’u as the Angel Lady. She had written a book about angels, “Our Angels and our Mysteries” and kept a stack of them by her front door.
Interpreting awaiku messages, according to Miriam, was not easy, as you might add your own words or distort the meanings. She said to keep your mind silent, and to meditate on the symbols. We learned ways to summon, communicate with and dismiss awaiku. Miriam warned us of the consequences of abusing or stealing awaiku knowledge – angels can be demons and blessings can become curses.
My friend David Kawika Blaikie was a close friend of Uncle George Naope, a teacher of Hawaiian chants, hula and traditions. We had studied with Papa Henry Auwae of Hilo, Uncle John Kaimikaua of Molokai and other native Hawaiian kumu. David and Patti were kumu – teachers – and we enjoyed sharing and comparing our thoughts, intuitions and insights.
We were researching and piecing together (modeling) our knowledge of magical elements, awaiku, I’o and Kumulipo. It was an exciting time of exploration and testing. Aunty Miriam blessed David Kawika, Patty Rose and I with her mana and her pono; she told us that we were destined to carry on her work and that her awaiku would protect her work through us.
From Miriam we gained kuleana … responsibilities normally based on blood relationships … to honor and protect her life work. Simultaneously, modeling Hawaiian mysticism changed us. We learned how to explore and model taboo realities, ecstatic states and Soul … and how to apply this knowledge in spirituality and healing.
David Kawika contributed his knowledge of Tibetan Buddhism and ecstatic states, and I applied my experience of Celtic mysticism, including dream journeys and nature spirits. I added some ways to enhance hakalau (expanded awareness or kahuna consciousness) as we explore the po. Patti taught us about practical angel lore, Hawaiian elements and elementals. Those were happy days as we integrated our mana’o (knowledge and skills) and tested our limits.
David Kawika and I helped Miriam build a small park (which Miriam hoped would become a UFO landing site) in Ocean View, makai of the highway. We built lava walls and made a large Christian fish symbol of white coral on the black lava, around which we scattered loads of dusty macadamia nut shells to provide humus for plants. (David built a garden for Miriam, and surprised us all by growing carrots!)
(2008 … I cannot find Miriam’s fish symbol / UFO parking lot now. Too bad … that was a LOT of work 15 years ago. David Kawika is now teaching this huna in Victoria, Canada. Patti taught this huna in Mexico, then moved to Nevada. I returned to Europe.)
As I expanded my horizons, I found that through awaiku I could help people change their habits, emotions and beliefs … and change their lives! I developed and taught ho’oponopono, ho’omoe and ho’omanamana in Canada, England, Germany, Czech Republic, Croatia and Poland.
Effective changework – including awaiku energy work – requires finding and following personal missions, which means defining life goals, making plans and dealing with conflicts. Within this hidden Hawaiian knowledge (huna means hidden), awaiku provided inspiration that grew as I explored the experience of connectedness, developing a basis for what I would later call Soulwork systemic coaching.
Auntie Miriam’s old body died in 2001, aged 94, at about the same time and age as Papa Henry Auwe, followed by Uncle John Kaimikaua, Lanakila Brandt and Uncle George Naope. These wonderful people had been my living connections to the practical spirituality and healing of old Hawaii.
Despite their claims, none of our European students ever met Auntie Miriam Baker, Papa Henry Auwae, Uncle John Kaimikaua nor Uncle George Naope. David, Patti and I did our best to weave together the fragments of wisdom that we learned from our kupuna (elders). I wanted a useful therapeutic methodology and worked to translate not just the language but the underlying consciousness of old Hawaii, and to apply it in my life and work. I called the integrated format Soulwork Systemic Psychology.
Magic didn’t stop being magical when I understood it!
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Hawaiian Huna: Awaiku, Kumulipo & I’o
According to a Molokai tradition, awaiku dwell in Lanikeha, the breath of heaven, a realm of angels. You could also say that Lanikeha is within each of us, or that we can be in Lanikeha. This is worthy of meditation.
According to Auntie Miriam, there was never a time without awaiku. Awaiku created themselves at the beginning of creation – the dawn of Kumulipo, when Kane and Wahine, the male and female sides of creation – manifested within the infinite potential of a primeval god-energy the old Polynesians called I’o.
In his book Children of the Rainbow, Leinani Melville included a symbol which he wrote depicts the relationships between the major Hawaiian gods. I saw this symbol as a family map of Hawaiian gods. Meditating on this symbol in hakalau (expanded consciousness) helped me better understand and use the ho’omanamana and ho’omoe that underlies much of our Hawaiian healing.
A Kumulipo symbol portrays the ongoing creation of reality … the eternal NOW. Strangely, these fragments of Hawaiian wisdom became essential pieces of an exciting methodology for change that I was beginning to teach in Canada and Europe, a system that I called Soulwork Systemic Psychology.
Click on LISTEN and hear the start of the beautiful Kumulipo chant, which begins with the creation of a universe …
|Kumulipo Chant (fragment)
* 20 second excerpt from Ho`oluana by Makaha Sons of Ni’iau 1991
|O ka lipolipo, o ka lipolipo
O ka lipo o ka la, o ka lipo o ka po
Po wale ho ‘i hanau ka po
Hanau Kumulipo i ka po he Kane
Hanau Po’ele i ka po he Wahine
|From depths of darkness, deep darkness
Darkness of day, darkness of night
Of night alone did night give birth
Born Kumulipo in the darkness a Man
Born Po’ele in the darkness a Woman
The first entities in this cosmology have neither bodies nor form. They are male and female principles, named light-darkness (Kumulipo) and dark-darkness (Po’ele). (Hawaiian mysticism was male-female balanced until the arrival of male-dominated Christianity).
Angels & Demons: Blessings () can be Curses (Kuamuamu)
I ka ‘olelo no ke ola – i ka ‘olelo no ka make
In words is life – in words is death
Have you ever been blessed or cursed? Usually there is no effect – few people have enough mana, intent and focus to do more than make noises. But be aware and beware that angels can be demons. Accessing and using awaiku can increase your power, reflect your intent and magnify your focus.
Hawaiian historian David Malo recorded an awaiku kuni-pule (death chant) used on Molokai around 1840. Notice the elemental interplay between a prayer, an apparent blessing and a clear curse.
From Hawaiian Antiquities, by David Malo (about 1840)
Ia Awaiku ka ua i Lanikeha
Awaiku send rain from Lanikeha
Does this curse evoke strange images? A kaona (hidden meaning) of this chant describes ‘ana’ana – death magic – with hints for ho’opiopio or counter-sorcery. (But remember that no matter how nice your intentions, if you play with fire you may get burned!)
(One skill of a kahuna ‘ana’ana was Kua-ha-ilo, which translates as “breed maggots in the back”.)
“People may say that curses are rubbish,” said a Hawaiian friend, “but those people will talk a different story if they are cursed“. I find that curses are like bundles of harmful emotions and beliefs that can harm you mentally, emotionally and spiritually.
Curses may manifest as dreadful beliefs, held in the body in “black bags” (ele’ele eke), of anger, fear, hatred or guilt. While many curses seem to be projected unconsciously, some people curse others – and themselves – consciously, for example with criticism.
Most unrequested advice is criticism, and most criticism seems to be autobiography. Most critics perceive themselves as justified.
Few curses have any effect (e.g. you may have been cursed with horrible words because you drove a car too quickly or too slowly – but words are just words and effective curses need focused intent and power). Some consequences of effective curses include:
- Chronic pain
- Feeling watched
- Extreme bad luck
- Depression & distress
- Seeing someone as a demon
- Seeing shadows move around you
- Frightening dreams and nightmares
- Feeling constantly tired and low energy
- Low concentration and energy for daily tasks
- Repeated thoughts and images of your attacker
If you cursed someone (if you had enough mana) you may have witnessed something unpleasant happening to that person. If you want to remove a curse, email us.
Wisdom (na’auao) without power (mana) has few benefits, but awaiku can open doors to mana. We may use ho’omanamana (making great power) during our huna healing, especially for untangling ancestral problems, ending curses, resolving spirit possession or recovering lost parts of self (soul retrieval).
I may write about I’o, and exploring Kumulipo and the Po with Awaiku, with insights into Maori and Tahitian mysticism. Many experiences and realizations, however, are unknowable to people with spiritual blocks and emotional problems. They will only be tales of power.
E komo mai. Welcome.
We can meet and work online – or in beautiful places. We teach in many countries – usually in secluded beaches, forests or parks.
We offer you experiential introductions to Hawaiian healing.
You can experience its beauty and power in workshops that can expand your perception of reality. Hawaiian healing reflects a spiritual path that few people understand. And within these healing traditions are some roots of the systemic magic that we use in our Soulwork counseling. A hui hou.
|Training in Hawaiian Mysticism & Healing|
|Huna 1||Bringing Down the Sun: Ho’oponopono & Ho’omanamana|
|Huna 2||Elemental Magic: Honua, Ha, Ahi & Wai|
|Huna 3||Dreamtime: Ho’omoe, Moe Uhane & Hakalau|
|Huna 4||Advanced Huna: Awaiku, I’o and Kumulipo|
|Huna 5||Experience Huna in Croatia, Mexico, England or Hawaii|