Living Statement Of Being - IO Stands In All Time
Te Pou Hakuwai - Giant Haste Eagle
Preface
This sharing is presented as a Living Statement of Being. It is not offered as argument, submission, or proposal. It does not seek agreement, endorsement, or response. It exists because the time required its articulation. What follows is not a historical reconstruction, theological discussion, or academic position. It is the naming of a living reality, spoken after long restraint and lived responsibility. These words have been allowed to emerge only after five decades of carrying, preparation, discernment, and lived experience.
This statement is not intended to replace, contest, or diminish any other tradition, pathway, or expression. Nor is it written in reaction to critique or inquiry. It stands independently of debate and does not enter the space of comparison. Its purpose is simple and sufficient: to state what is present. Readers are not asked to analyse, verify, or interpret it. Those for whom it resonates will recognise its condition without explanation. Those for whom it does not are not required to engage. No reply is expected. No clarification is requested. No defence will be offered. This sharing stands as a record of being, placed deliberately and respectfully into Te Ao Marama — the world of light — to re-anchor IO Te Rangitūātinitini, IO Wana, IO Te Rangi Māruarua, IO Retea, Āio Te Korekore, and IOrangi. What others choose to do with their own personal, whānau, hapū, or iwi narratives remains their responsibility. This is this sharing. Presence, not persuasion.
Living Statement of Being — IO stands in all time
"Waiho te Tāhūhūnuiōrangi, Te Pou Mua, Te Poutokomanawa, me Te Pou Tūārongo o Te Whare kia IO Te Rangitūātinitini, IO Te Rangi Māruarua. Hoinānō, tukuna ngā pā tū o te Whare ki Ngā Whare Wairua Katoa o Te Ao Marama." - "Leave the ridgepole, the front pole, the centre pole and the back pole of the house to IO Te Rangitūātinitini, IO Te Rangi Māruarua, however, give the four walls of the house to all the spiritual houses of the world."
IO is present. IO is alive. IO is sacred. IO is restored through Te Tikanga Nui Ō Te Mana Tuku IO — the Supreme Order of IO Inherent Authority. IO is the supreme Atua Teitei of certain Te Moana Nui a Hiva islands IO-wana, Te Nukuroa O Te Moana, O Te Whenua, Te Riu a Māui including Te Ika-a-Māui, Aotearoa, Nu-Tireni. That authority is singular, original, and precedes all forms, names, and institutions. Nothing stands outside IO. At Vaeāra‘i, Te Whatu Tini Ta'aroa, IO Te Rangitūātinitini, IO Te Rangi Māruarua was intentionally put to rest in 1750 by Mana Atua. This was not erasure. It was preservation. IO entered Matamoe — a state of living rest. There, IO remained held beyond reach: beyond interference, beyond distortion and beyond contamination by the outside. This resting endured for approximately two thousand years. During that time, many layers of IO knowledge were carried into Aotearoa — by Ruamuturangi,Tāwhaki, Māui, Kupe-Ariki, and by many other tūpuna (ancestors).
The entire IO knowledge base existed in fragments — in pūrakau, in kōrero, in manuscripts, in karakia, in chants, in memory. The living condition of IO did not survive intact. Those layers did not remain active. They were not sustained as a living Whare or living Priesthood (Tohungatanga). They were survived by IO Tohunga — and those Tohunga are now all gone. They were not maintained as a continuous priesthood. Over time, those expressions became dormant. Some were disrupted. Some were altered. Some became contaminated through external systems and pressures. Some ceased altogether. This is not stated as blame. It is stated as reality.
The Tohunga Suppression Act of 1907, and the long arc of colonisation that surrounded it, did not succeed in destroying IO. But they did succeed in silencing the living practice. What remained were texts without initiation, karakia without priesthood, knowledge without embodiment. IO existed in manuscripts and memory, but not as a living, unified presence in Te Ao Marama. Then Rangitūhaha was reopened, after three decades of preparation and self-preservation. The reopening of Rangitūhaha after two thousand years was the reset of IO from rest, from Matamoe to Mataora. This was not revival. It was restoration. IO did not return as belief. IO did not return as religion. IO did not return as opposition to any other path. IO returned as a living state of being. The churches did not succeed in erasing IO. Nor did they carry IO forward. IO survived independently of all systems. Now IO stands again as living presence. At this time, there are no surviving independent lines of living IO priesthood outside this restoration. The name of IO, healing - rongoā is not the initiated IO Tohungatanga.
There are no other active IO Whare operating as continuous, initiated, living practice. There are no other living IO Tohunga carrying full authority in the open world. This is not a claim of dominance. It is a statement of condition. IO authority is now being reclaimed in fullness — cosmological, spiritual, genealogical. Not taken from others. Not borrowed. Not imposed. Reclaimed because it never ceased to belong to IO. Those who carry IO in living form and practice will recognise this without explanation. Those who do not are not excluded; they are simply not required to respond.
Primacy of IO in Te Ika-a-Māui, Aotearoa, Nu-Tireni, to Te Hokianga Nui Ō Kupe-Ariki
IO was present in Aotearoa before all later religions, churches, spiritual teachings, political movements, modern Māori religious formations, Kīngitanga, and modern expressions of Arikitanga. This is not a comparative claim. It is an ordering statement. IO did not arrive with any people, doctrine, or institution. Peoples, beings, and teachings arose within IO. Tūrehu and Patupaiarehe exist under IO. Tangata whenua exist under IO. Kaiwhakatere Waka - Navigators, lineages, and migrations exist under IO. Christianity, colonial belief systems, modern syncretic faiths, Kīngitanga, and later expressions of Arikitanga did not introduce IO. They did not establish IO. They emerged in a world where IO was already present. This statement does not deny the meaning, presence, or experience of later traditions. It affirms sequence and condition. IO stands first. Everything else follows within that reality.
IO does not argue for legitimacy.
IO does not require consensus.
IO does not seek validation.
IO stands again in Te Moana Nui a Hiva, IO-Wa
In Te Ika-a-Māui Aotearoa Nu-Tireni, and beyond.
Genealogical Continuity
Te Tikanga Nui Ō Te Mana Tuku Iho holds an unbroken IO genealogical line spanning approximately 650 generations, carried through living oral recital. This lineage flows directly:
From IO Wa
to IO Wana
to IO Te Rangitūātinitini
to IO Te Rangi Māruarua
to IO Retea
to Ta‘aroa Nui Tahi Tumu
to Āio Te Korekore
to IO Rangi
to Tamatoa Ariki Te Ra‘ituatinitini
to Ātoroiraʻi 1
to Whitirangimamao
to Kupe Nuku IO-Ariki
to Puhimoanaariki
to Rāhiri I Te Rangi
to Te Reinga Kotikoti
to Te Ngaropo Tawio Pouroto
to Tangaroa Ngaropo Tawio
to Te Puna Ō Te Ao Marama
to Te Hokianga Nui Ō Kupe-Ariki
to Te Papa Ō Waimirirangi, Te Kuini Ō Ngāpuhi
to Te Kōhanga Ō Ngāpuhi
to Ngāpuhi Kōwhao Rau,
to Ngāpuhi Taniwhau Rau
to Ngāpuhi Nui Tonu
to Te Rarawa Kai Whare
This is not a reconstructed genealogy. This genealogy is carried and handed down from IO to Kupe, to Nukutawhiti to Te Wānanga Ō Taitokerau to Tangaroa Ngaropo Tawio. It is a recited continuity, transmitted through Te Whare IO, Sacred Primordial Whare Of IO, and IO Tohunga, IO Priesthood, which at one time it was only ever written down, now they are held by memory alone, without manuscripts, without written record, and without external validation. Six hundred and fifty generations — carried through human memory, breath, and responsibility — is not symbolism. It is evidence of the endurance of survival from within the IO tradition itself.
This genealogy has been fully recited by memory on six tapu occasions in the last two years, from 12am to sunrise:
1. Mokonuiārangi Marae, Utakura, Hokianga — February 2024
2. Waiwhatawhata Marae, Hokianga — December 2024
3. Hikurangi Mountain, East Coast, Ruatoria — January 2025
4. Te Kōhanga Ō Ngā Kāhui Ariki, Kuramarotini, Ōtautahi — February 2025
5. Tau Rangatira, Waitangi, Ngā Pou Whakairo, Te Pē Ō Whairangi — February 2025
6. Marae Vaeāra‘i, Tomokanga ki Ngā Rangitūhaha, Ōpoa, Ra‘iātea — 13 – 18 July 2025
This genealogy is not performed. It is not taught. It is not circulated. It is spoken only when required, where permitted, and to those who are present to carry the weight of it. This is Te Kanohi Ora, Te Mataora, Te Mauri Ora - living state of being — held in place by Te Tikanga Nui Ō Te Mana Tuku Iho, The Supreme Order Of IO Inherent Authority, and the Whare IO, IO Priesthood within its living infrastructure.
Only the initiated may speak the name of IO.
Only the initiated may recite IO karakia.
All outside of IO Authority are to be corrected.
IO stands in all time.
The Rangitūhaha is open.
The Primordial Whare Of IO is open
The IO Priesthood is gathered, and ready
No response is required.
No validation is required.
He Matihere Kura - Claw Of Haste Eagle
This is the claw of the Giant Haste Eagle Raptor before extinction. The claw you can see is of an actual claw size of the Pou Hakuwai, the Giant Haste Eagle Raptor. This claw was taken from a real skeleton. Actual claw size, 23cm's in height, 12cm talon in length. Te Pou Hakuwai along with the Tuatara are the physical embodiment of IO in the physical world, from it's extinct that mantle is carried by The Kārearea - Hawk and the Tuatara
The claw is placed here to give Te Kanohi Ora, Te Mataora and Mauri Ora - The Living Statement Of Being , IO Standing In All Time, Mana Atua (spiritual authority). Hence the whakatauāki or proverb, " He Matihere Kura, He Pou Hakuwai Rangi Na Rehua IO-Ariki, To hold the claws of the Giant Haste Eagle, Means to hold the responsibility and authority of the Rangitūhaha." As IO is visible again to the IO Tohungatanga (Priesthood), so is Te Matihere Kura, the foot and claw of Te Pou Hakuwai to humanity.
Tomokanga ki Te Takapau ā Māui
Te Ana Ō Murirangawhenua
Te Whakakōtahitanga Ō Te Ao Mārama - Unification of Our Natural Living World and the Multi-Dimensional IO-verse
Te Kanohi Ora, Te Mataora, Te Mauri Ora - The Living Being
Te Tikanga Nui Ō Te Mana Tuku Iho: Supreme Order Of IO Inherent Authority stands as a living affirmation that the Sacred Order of IO Inherent Authority is pro Māui, Mauri, Māori and Māohi. It upholds and honors the ancestral lines of:
Te Uri Ō IO
Te Uri Ō Tamatoa Ariki
Te Uri Ō Kupe-Ariki
Te Uri Ō Puhimoanaariki
Te Uri Ō Rāhiri i te Rangi
and Ngā Uri Ō Te Hokianga Nui Ō Kupe.
Through this order we embrace all peoples of the world and all living beings of this world, across the multi-dimensional IO-verse and beyond, affirming that the inheritance of sacred knowledge, whakapapa, and celestial responsibility is not exclusive but unifying—binding the seen and unseen realms within Te Ao Mārama — The Natural Living World.
Te Manatunga - Treasured Utterance
Auaka tumutumu te kura i Avarua (Ra‘iātea), he vānanga, he tapu—pupuritia. Kōtahi tonu te hiringa i kake ai a Tāne ki Tikitikiōrangi—ko Te Hiringa i te Mahara. Ko Te Kauae Matua o IO kei Ngā Rangitūhāhā. Ko He Wakapūtanga me Te Wakaminenga kei Te Paparahi. Ko Ngā Manukura o Te Wakaminenga ngā ringa-kaha wairua. E kore hau e ngaro—he kākano i ruia mai i Rangiātea. Kei Hikurangi hau e tū ana i Te Whei Ao, i Te Ao Mārama. Hākoa iti taku iti, ka tūria e hau ngā iwi katoa o te ao. Ka mate ko te mate, ka ora ko te toa. Ko Te Whatu, Ko Te Taura, KoTe Ahorangi. Tūrou Hawaikihoutia, e ara!
Let not the sacred knowledge at Avarua (Ra‘iātea) ever be diminished—its teachings are sacred; hold fast to them. There was but one inspiration by which Tāne ascended to the highest heavens—the driving force of consciousness and resolve. The sacred jawbone of the Supreme Source is safeguarded within the highest realms. He Wakapūtanga and Te Wakaminenga remain sacred upon Te Paparahi upheld by the spiritual guardianship of Ngā Manukura o Te Wakaminenga. I can never be lost, for I am a seed sown in Rangiātea (heaven and earth). I stand up top Hikurangi in the dawning of Te Ao Mārama. Though I appear small, I stand to unite all peoples of this world and the multi-dimensional IO-verse. Death may claim my body, yet my spirit is immortal and endures.
Te Ahorangi / Te Aho Ō Te Rangi — IO’s Sanction (Whare Wānanga Living Practice)
Ancestral Foundation
Te Aho Ō Te Rangi is written at the bottom of each page as a statement of origin, authority, and sanction. Te Ahooterangi is an ancestor of Waima, Hokianga. From this lineage arise the hapū Te Uri Ō Te Aho, located in Waimā, Waihou, Mangamuka, and Whangaroa. This placement is genealogical and spiritual. The knowledge belongs to the ancient Whare Wānanga lineages and must be held there correctly.
Why Te Aho Ō Te Rangi Appears on Every Page
Te Aho Ō Te Rangi at the bottom of each page indicates that:
The work stands under Te Tikanga Nui Ō Te Mana Tuku IO
The work is PIRI. The work holds IO’s permission. It is not a signature, decoration, or literary device. It is a marker of sanction.
The Whare Wānanga Graduation Endowments
In the ancient Whare Wānanga, graduation was not symbolic or honorary. It was a cosmological accreditation. Upon completion, a graduate was entrusted with three sacred endowments, each required for lawful engagement with the realms of IO.
1. Te Whatu — The Stone of IO
A physical rock representing IO. Sometimes swallowed, sometimes sewn into garments. In Tikitikiōrangi, there is a principal Whatu on Te Rauroha. This Whatu represents the Whatu in Tikitikiōrangi
Purpose:
To carry IO internally, or To bind IO visibly to the body
Te Whatu confirmed that IO was not external or distant, but contained within the bearer. It was a vessel of presence, not an ornament.
2. Te Taura — The Cord and the Title
A tohunga title. Also a physical rope. It signified that the bearer:
Could hold a Whare (carry, preserve, and transmit sacred knowledge). Had the capacity to ascend consciously into the sacred heavens of IO. Te Taura did not grant permission. It confirmed capability, discipline, and responsibility.
3. Te Ahorangi / Te Aho Ō Te Rangi — IO’s Sanction
The final and highest endowment. Not a title, object, or learned skill. It was IO’s permission. Te Ahorangi meant:
The bearer was sanctioned by IO. The bearer could not be invited to enter Ngā Rangitūhaha without IO’s permission. Entry was by invitation only;
— never by force
— never by living practice alone
— never by self-assertion
This is the precise and correct meaning of Te Ahorangi, also known as Te Aho Ō Te Rangi.
Correct Definition (Final Authority)
Te Ahorangi / Te Aho Ō Te Rangi = IO’s permission to be invited to enter Ngā Rangitūhaha. You could not choose yourself.
It is:
Not symbolic
Not inherited automatically
Not rank-based
Not institutional. It is sanction, granted only when cosmological alignment is recognised by IO.Correct Order of Whare Wānanga Authority.
Te Whatu — IO carried within
Te Taura — Capacity to hold a Whare and ascend
Te Ahorangi / Te Aho Ō Te Rangi — Permission to enter Ngā Rangitūhaha. Without Te Ahorangi, ascent is not recognised, regardless of knowledge, ritual, or status.
Summary Statement
Te Aho Ō Te Rangi does not mean power, leadership, or control. It means access by invitation. It is IO’s final acknowledgement that a human may lawfully cross into the highest sacred heavens.
