11-25-2016, 10:02 PM
Kia ora
These are a few of the beliefs of true Maori tradition.
This is information that has been hidden for a long time, replaced by a watered down “many god” philosophy…probably akin to what happened to most cultures (Egyptian/Mayan etc.)
I copied most of it from the book “Tohunga” by Samuel Timoti Robinson but have changed some of his terms, as he has some Christian biases that come through. For example where he used the terms “right” and “wrong”, I wrote “positive” and “negative” in some places. I did this for ease of reading and so we could read it without those niggling “but I don’t use those terms” feelings popping up.
I’ve left a lot of the material out, as it delves into darker arts…such as incantations and sacrifice of animals ie. black majic.
Maori culture is similar to south American, in that it was taken over by Orion philosophy when the Waka came around 1000 years ago.
So there are hidden concepts that only those who were either Ariki (High born leader) or Tohunga (High Priest) knew about. Even then, their polarity determined the use of intelligent infinity.
There were women and children who were taken as slaves when the warring canoes came. The Grandmothers would instill the Io tradition every night verbally as the Grandchild went to sleep. This is how it was kept alive in those who weren’t “Elite”.
The Io Tradition
Io is the most Supreme Being. Io resides in Rangi-atea, the uppermost portion of the Po (night/darkness) above the heavens. Rangi-atea is the dwelling place of Io where stands the palace of the Sacred One. In this realm is Te Wai-o-Rongo, being a river that flows from the Po and down to the topmost heaven where Rangi dwells. Its name means ‘the waters of Rongo’ that grant inner peace. Io dwells with 12 Maire-kura or female angelic beings. They are the attendants of Io and dwell there in peace. The Whatu-kura are the male guardians of the pa of Io. Among their company is Ruatahu. Another is Rehua who guards the entrance, standing on the inside of the Po.
The names of Io
A lot of the philosophy of the Io tradition is bound up in the very names of the creator.
Io-mata-moe: ‘Io the Slumbering One’
Io is ever in the eternal peace. We find rejuvenation in sleep and peace in meditation and this is an important aspect of the Io tradition. In meditation one finds the peace that exists under the noise of conscious thoughts.
Io-kore-te-whiwhia: ‘Io the One Without’
The true essence of Io is beyond any comprehension. Io possesses nothing we can know or conceive of in our minds. Because Io is ‘without’, Io is perfect because nothingness is the only perfect thing. Nothingness is beyond the label ‘nothing’ and without anything that can be blemished. Nothingness is incorruptible. By removing all of our conscious noise and trappings through meditation, we become like Io-kore-te-whiwhia or ‘without distraction’, where we find Io-mata-moe, our inner tranquillity behind it.
Io-mata-ngaro: ‘Io of the Unseen Face’
The hidden aspect of Io, or unmanifested potential
Io-roa: ‘Io the Eternal One’
Io-matua-kore: ‘Io the Parentless One’
Io originated by its own creation, became existent without parents.
Io-taketake: ‘Io the Origin of All Things’
Io-mata-wai: ‘Io the Face upon the Waters’
The name in the creation genealogies refers to Io emerging out of darkness and finding the depth in darkness, calling it ‘water’.
Io-whatatata: ‘Io Who Goes Over’
Io-whatamai: ‘Io Who Comes Under the Water’
These two names are always considered together because these are the names of the beginnings of duality. Io divided the waters into height and depth by going over and under the waters. In height and depth there was opposition for the first time and the masculine and feminine emerged.
Io-matua: ‘Io the Parent’
Io-te-whiwhia: ‘Io the Withholder’
Io-pukenga: ‘Io the Prime Source’
Io-tapu: ‘Io the Most Holy’
Io-toi-o-nga-rangi: ‘Io in the First Heaven’
Io-mata-putahi: ‘Io Voice of the First Command’
Io-taumaua-take: ‘Io the Undeniable’
Io-nui: ‘Io the Great Presence’
Io-mua: ‘Io the Forerunner’
Io-mata-kaka: ‘Io the Flashing Countenance’
Io-te-wananga: ‘Io the Source of Knowledge’
Io-mata-aho: ‘Io the Glorious Blinding Intelligence’
Io-te-waiora: ‘Io the Spring of Life’
The Maori word for water is ‘wai’ and ‘ora’ implies ‘health, life and well-being’. Io then, is the ‘waters of life’ from where all life sprang.
Ka Ikoa Tau: the names of the ages
The recital has 23 stages and ties together all creation genealogies, manifestations of darkness, water and nature.
The first five parts of the recital are the intangible states of being. They are the names of the kore or ‘negation ages’ that appeared before creation went into positive motion. Following the kore periods are 18 stages which consist of the eight night periods followed by the names of the ten heavens.
Ko te Kore – The void without anything – Without existence
The nothingness beyond that which we can even comprehend, is the only perfect thing. Tohunga traditions teach it is even ‘not nothing’ because we still cannot identify its nature using the word ‘nothing’. It can be explained by asking ‘What is it?’
Te Kore-te-whiwhia – The void without understanding – Without Possession
The word whiwhia means that the second void is without possession of form or thought. This stage is best explained by asking ‘Why and How is it?’
Te Kore-te-kerekere – The void without identification – Without Recognition
Best explained by asking ‘Where is it?’ It’s Maori name means ‘In the Dark’ or ‘Unseen’. We only encounter its lack of location or solidity.
Te Kore-te-taumaua – The void without time or space limits – Without Time
The ageless void. It can be understood by asking ‘When is it?’, because we encounter the lack of time found in the kore periods. The void is without time, thus Io is endless.
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. This can best be explained when we ask ‘Who is it?’ and the answer is Io, who has appeared without origin or parents as matua or ‘parent’. Io exists alone by its own emergence, which is why this is called the Parentless Void.
Te Po-tipu – The night of growth – Darkness
The first age, ‘the night of growth’, was named so because there was growth where darkness became tangible, compared to the unknown, found in the nothingness of the kore periods. Io was here called Io-taketake or Io the Origin because darkness was the beginning of positive creation and from here all things have their root in Io
Te Po-rea – The night of development – First Waters
In the second Po, ‘the night of development’, there emerged water. Mind saw that the darkness was eternally deep, giving rise to the low tide and creation started in the depth of this water. This was when Io existed as Io-mata-wai or ‘Io the Watery Countenance’.
Te Po-tahuri-atu – The night of extention – The Height
During the third night age, Io went over the waters…
Te Po-tahuri-mai – The night of retraction – The Depth
…and then in the fourth night, ‘the night of retraction’, Io came back under the watery firmament. When Io passed over and under the waters, it was called hekeheke-i-nuku and the hekeheke-i-papa or the ‘hanging upright and shifting’ and the ‘coming under horizontal and flat’. In these nights Io is called Io-whatatata or Io-nearing-over and Io-whatamai meaning Io coming under the waters.
A more traditional way of explaining the extension and retraction, would be “the nights of turning under and over”.
Te Po-puta – The night of revealing – The Conception
Here, Io became Io-matua, when the two divine parents Rangi and Papa were born by the emergence of Te Ira Tane and Te Ira Wahine. 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. Height and Depth begat Active and Passive, which begat the Masculine and Femanine. The masculine Rangi, the feminine Papa.
Te Po-whawha – The night of holding – The Swelling
In the sixth Night age, Rangi and Papa unite together in darkness as husband and wife.
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. The word whawha in the night’s name means ‘to hold’ while the name whiwhia in the god-name means ‘withholder’. 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. This Night age is called Te Po-namunamu-ki-taiao, meaning ‘the night of seeking passage to the revealed world’. The term ‘namunamu’ in its title is applied to the ‘seeking out’. The word is commonly used for ‘blister’ and it refers to the pressure the sons were under while enclosed within the dark embrace of Rangi and Papa, much like a bubble ready to burst. 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. When he married the great waters, the first physical forms of life started in water, beginning with life’s origin in fish.
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. Io was called Io-tapu or Io-Most-Holy when Tane obtained the pole to uplift his father. He tore his mother and father apart, initiating the beginning of Te Ao Marama, the World of Light. 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.
Te Rangi tuatahi – The first heaven – The Tap Root
Te Rangi tuarua – The second heaven – The Secondaries
Te Rangi tuatoru – Third – The Hair Roots
Te Rangi tuawha – Fourth – The Binding Shoot
Te Rangi tuarima – Fifth – The Powerful Shoot
Te Rangi tuaono – Sixth – The Conscious Shoot
Te Rangi tuawhitu – Seventh – The Desire Shoot
Te Rangi tuawaru – Eighth – The Intelligence Shoot
Te Rangi tuaiwa – Ninth – The Form
Te Rangi tuakahuru – Tenth – The Breath of Life
Philosophy of Io priests.
Io-matua-kore
Literally translated, it means ‘Io the parentless one’. 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. Io will send attendants and atua (angels/gods) when we need guidance to make sound choices. 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. It was men that deified these aspects of Io into separate “gods”. To some it may seem confusing as to where the atua fit in a belief system of a supreme deity. Some have called the lesser atua ‘demons’ but such is not the case. Io is the sole creator of the universe and the many atua are the co-workers of Io. The Supreme Being appointed them equally over the elements and their role is to sustain and keep the universe in balance.
Cosmology
Io-matua-kore emerged out of Te Kore, the ‘nothingness’. Io entered darkness and first created the creative Spirit of Mind. Mind was the first existence and it was positive mind or it was ‘good’ because it brought about positive creation. All progressive things are good. Io created a plan for the universe and part of this plan was to incorporate an operating universe in oneness with the Law of Truth. Truth is the most important thing from the creation to our way of choosing wisely.
From the mind of Io came the act of physical creation, which involved certain actions and manifestations. The actions of Io brought about manifestation. This is good action for good manifestation. We must act in accordance with truth to manifest progressive good and be at one with Io.
Truth
Truth is the most important factor in the Io religion. Live and speak truthfully and be truthful to oneself and others. The universe is created and the law of truth is everlasting because it is manifested in Te Ao-turoa, the ‘long standing world of light’.
These are a few of the beliefs of true Maori tradition.
This is information that has been hidden for a long time, replaced by a watered down “many god” philosophy…probably akin to what happened to most cultures (Egyptian/Mayan etc.)
I copied most of it from the book “Tohunga” by Samuel Timoti Robinson but have changed some of his terms, as he has some Christian biases that come through. For example where he used the terms “right” and “wrong”, I wrote “positive” and “negative” in some places. I did this for ease of reading and so we could read it without those niggling “but I don’t use those terms” feelings popping up.
I’ve left a lot of the material out, as it delves into darker arts…such as incantations and sacrifice of animals ie. black majic.
Maori culture is similar to south American, in that it was taken over by Orion philosophy when the Waka came around 1000 years ago.
So there are hidden concepts that only those who were either Ariki (High born leader) or Tohunga (High Priest) knew about. Even then, their polarity determined the use of intelligent infinity.
There were women and children who were taken as slaves when the warring canoes came. The Grandmothers would instill the Io tradition every night verbally as the Grandchild went to sleep. This is how it was kept alive in those who weren’t “Elite”.
The Io Tradition
Io is the most Supreme Being. Io resides in Rangi-atea, the uppermost portion of the Po (night/darkness) above the heavens. Rangi-atea is the dwelling place of Io where stands the palace of the Sacred One. In this realm is Te Wai-o-Rongo, being a river that flows from the Po and down to the topmost heaven where Rangi dwells. Its name means ‘the waters of Rongo’ that grant inner peace. Io dwells with 12 Maire-kura or female angelic beings. They are the attendants of Io and dwell there in peace. The Whatu-kura are the male guardians of the pa of Io. Among their company is Ruatahu. Another is Rehua who guards the entrance, standing on the inside of the Po.
The names of Io
A lot of the philosophy of the Io tradition is bound up in the very names of the creator.
Io-mata-moe: ‘Io the Slumbering One’
Io is ever in the eternal peace. We find rejuvenation in sleep and peace in meditation and this is an important aspect of the Io tradition. In meditation one finds the peace that exists under the noise of conscious thoughts.
Io-kore-te-whiwhia: ‘Io the One Without’
The true essence of Io is beyond any comprehension. Io possesses nothing we can know or conceive of in our minds. Because Io is ‘without’, Io is perfect because nothingness is the only perfect thing. Nothingness is beyond the label ‘nothing’ and without anything that can be blemished. Nothingness is incorruptible. By removing all of our conscious noise and trappings through meditation, we become like Io-kore-te-whiwhia or ‘without distraction’, where we find Io-mata-moe, our inner tranquillity behind it.
Io-mata-ngaro: ‘Io of the Unseen Face’
The hidden aspect of Io, or unmanifested potential
Io-roa: ‘Io the Eternal One’
Io-matua-kore: ‘Io the Parentless One’
Io originated by its own creation, became existent without parents.
Io-taketake: ‘Io the Origin of All Things’
Io-mata-wai: ‘Io the Face upon the Waters’
The name in the creation genealogies refers to Io emerging out of darkness and finding the depth in darkness, calling it ‘water’.
Io-whatatata: ‘Io Who Goes Over’
Io-whatamai: ‘Io Who Comes Under the Water’
These two names are always considered together because these are the names of the beginnings of duality. Io divided the waters into height and depth by going over and under the waters. In height and depth there was opposition for the first time and the masculine and feminine emerged.
Io-matua: ‘Io the Parent’
Io-te-whiwhia: ‘Io the Withholder’
Io-pukenga: ‘Io the Prime Source’
Io-tapu: ‘Io the Most Holy’
Io-toi-o-nga-rangi: ‘Io in the First Heaven’
Io-mata-putahi: ‘Io Voice of the First Command’
Io-taumaua-take: ‘Io the Undeniable’
Io-nui: ‘Io the Great Presence’
Io-mua: ‘Io the Forerunner’
Io-mata-kaka: ‘Io the Flashing Countenance’
Io-te-wananga: ‘Io the Source of Knowledge’
Io-mata-aho: ‘Io the Glorious Blinding Intelligence’
Io-te-waiora: ‘Io the Spring of Life’
The Maori word for water is ‘wai’ and ‘ora’ implies ‘health, life and well-being’. Io then, is the ‘waters of life’ from where all life sprang.
Ka Ikoa Tau: the names of the ages
The recital has 23 stages and ties together all creation genealogies, manifestations of darkness, water and nature.
The first five parts of the recital are the intangible states of being. They are the names of the kore or ‘negation ages’ that appeared before creation went into positive motion. Following the kore periods are 18 stages which consist of the eight night periods followed by the names of the ten heavens.
Ko te Kore – The void without anything – Without existence
The nothingness beyond that which we can even comprehend, is the only perfect thing. Tohunga traditions teach it is even ‘not nothing’ because we still cannot identify its nature using the word ‘nothing’. It can be explained by asking ‘What is it?’
Te Kore-te-whiwhia – The void without understanding – Without Possession
The word whiwhia means that the second void is without possession of form or thought. This stage is best explained by asking ‘Why and How is it?’
Te Kore-te-kerekere – The void without identification – Without Recognition
Best explained by asking ‘Where is it?’ It’s Maori name means ‘In the Dark’ or ‘Unseen’. We only encounter its lack of location or solidity.
Te Kore-te-taumaua – The void without time or space limits – Without Time
The ageless void. It can be understood by asking ‘When is it?’, because we encounter the lack of time found in the kore periods. The void is without time, thus Io is endless.
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. This can best be explained when we ask ‘Who is it?’ and the answer is Io, who has appeared without origin or parents as matua or ‘parent’. Io exists alone by its own emergence, which is why this is called the Parentless Void.
Te Po-tipu – The night of growth – Darkness
The first age, ‘the night of growth’, was named so because there was growth where darkness became tangible, compared to the unknown, found in the nothingness of the kore periods. Io was here called Io-taketake or Io the Origin because darkness was the beginning of positive creation and from here all things have their root in Io
Te Po-rea – The night of development – First Waters
In the second Po, ‘the night of development’, there emerged water. Mind saw that the darkness was eternally deep, giving rise to the low tide and creation started in the depth of this water. This was when Io existed as Io-mata-wai or ‘Io the Watery Countenance’.
Te Po-tahuri-atu – The night of extention – The Height
During the third night age, Io went over the waters…
Te Po-tahuri-mai – The night of retraction – The Depth
…and then in the fourth night, ‘the night of retraction’, Io came back under the watery firmament. When Io passed over and under the waters, it was called hekeheke-i-nuku and the hekeheke-i-papa or the ‘hanging upright and shifting’ and the ‘coming under horizontal and flat’. In these nights Io is called Io-whatatata or Io-nearing-over and Io-whatamai meaning Io coming under the waters.
A more traditional way of explaining the extension and retraction, would be “the nights of turning under and over”.
Te Po-puta – The night of revealing – The Conception
Here, Io became Io-matua, when the two divine parents Rangi and Papa were born by the emergence of Te Ira Tane and Te Ira Wahine. 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. Height and Depth begat Active and Passive, which begat the Masculine and Femanine. The masculine Rangi, the feminine Papa.
Te Po-whawha – The night of holding – The Swelling
In the sixth Night age, Rangi and Papa unite together in darkness as husband and wife.
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. The word whawha in the night’s name means ‘to hold’ while the name whiwhia in the god-name means ‘withholder’. 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. This Night age is called Te Po-namunamu-ki-taiao, meaning ‘the night of seeking passage to the revealed world’. The term ‘namunamu’ in its title is applied to the ‘seeking out’. The word is commonly used for ‘blister’ and it refers to the pressure the sons were under while enclosed within the dark embrace of Rangi and Papa, much like a bubble ready to burst. 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. When he married the great waters, the first physical forms of life started in water, beginning with life’s origin in fish.
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. Io was called Io-tapu or Io-Most-Holy when Tane obtained the pole to uplift his father. He tore his mother and father apart, initiating the beginning of Te Ao Marama, the World of Light. 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.
Te Rangi tuatahi – The first heaven – The Tap Root
Te Rangi tuarua – The second heaven – The Secondaries
Te Rangi tuatoru – Third – The Hair Roots
Te Rangi tuawha – Fourth – The Binding Shoot
Te Rangi tuarima – Fifth – The Powerful Shoot
Te Rangi tuaono – Sixth – The Conscious Shoot
Te Rangi tuawhitu – Seventh – The Desire Shoot
Te Rangi tuawaru – Eighth – The Intelligence Shoot
Te Rangi tuaiwa – Ninth – The Form
Te Rangi tuakahuru – Tenth – The Breath of Life
Philosophy of Io priests.
Io-matua-kore
Literally translated, it means ‘Io the parentless one’. 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. Io will send attendants and atua (angels/gods) when we need guidance to make sound choices. 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. It was men that deified these aspects of Io into separate “gods”. To some it may seem confusing as to where the atua fit in a belief system of a supreme deity. Some have called the lesser atua ‘demons’ but such is not the case. Io is the sole creator of the universe and the many atua are the co-workers of Io. The Supreme Being appointed them equally over the elements and their role is to sustain and keep the universe in balance.
Cosmology
Io-matua-kore emerged out of Te Kore, the ‘nothingness’. Io entered darkness and first created the creative Spirit of Mind. Mind was the first existence and it was positive mind or it was ‘good’ because it brought about positive creation. All progressive things are good. Io created a plan for the universe and part of this plan was to incorporate an operating universe in oneness with the Law of Truth. Truth is the most important thing from the creation to our way of choosing wisely.
From the mind of Io came the act of physical creation, which involved certain actions and manifestations. The actions of Io brought about manifestation. This is good action for good manifestation. We must act in accordance with truth to manifest progressive good and be at one with Io.
Truth
Truth is the most important factor in the Io religion. Live and speak truthfully and be truthful to oneself and others. The universe is created and the law of truth is everlasting because it is manifested in Te Ao-turoa, the ‘long standing world of light’.