Te Po Weherua

Te Po Weherua is about the model of Understanding and divine source of understanding the anatomy gifts, and the relationship tools and applications you will need to undergo to get the full understanding Tūpāpakurau Rongā. 

Te Po Weherua is setup to deliver in the evenings and parts of the day where there is a need to attend the full wananga that is provided to achieve the programme to allow you to take this field as a Tūpāpakurau Indigenous Practitioner and/or Funeral Guide. 

Te Po Weherua Wananga is:

A. Pūwairerekura Ritual (Pure Ora). E. Te Ahi-a-Mumura Ritual. I. Takutaku/Karakia understanding the Applications. O. Te Whakapapa o te Tūpāpakurau Rongā. U. Pūwairerekura Ritual.

Te Po Weherua can only start when the sun goes down can finish the next night or the morning after with Kaihākari. Different Rohe gives different energies. Te Po Weherua is set around an open fire to allow us to engage in the mauri of the kaupapa.

Nga Kaupapa:

A. PUWAIREREKURA RITUAL: PURE ORA

This ritual is about sound and energy building amongst the group using natural instruments to engulf the Wananga Space of Wairua and Mauri 'Maa te areare a ngaa Taringa ka mohio, maa te mohio ka mārama'. (Prof. Pou Temara 1998) This usually incorporated with Whānaungatanga. Encourage each person to bring an instrument along to add to the Sound Ritual. Opening the dimensions and realms of our ancestors and the world of Te Po to join us.

E. TE AHI RITUAL: Te Ihoiho o te Reo (Practical)

This ritual is about access of tacit knowledge where the Tohunga will take lead in this ritual with communications of Wairua. This is done with building the fires and each person will bring a Manuka log to add to the making of the Te Ahi Ritual as everyone will be setting this space up from scratch. 

I. TAKUTAKU/KARAKIA UNDERSTANDING APPLICATIONS: Te Ako o Takutaku

Will enhancing of Takutaku or Karakia to seek understanding to why these fields need more concentration towards the practice of Tūpāpakurau Rongā especially with 'preserving or preparation' of Tūpāpakurau Rongā. This is the space of Rau and Rongā. You are encouraged to use a audio recording but we do not encourage pen and paper as these sources get lost or put in the wrong hands of others.

O. TE WHAKAPAPA O TE TUPAPAKURAU RONGA: Te Kawanui, Kawaroa

Going from Te Ahi ritual and the Takutaku/Karakia applications we have the Whakapapa that combines 'Ten Kawa of the Anatomy Gifts'. Understanding where on the deceased and living these components sit and for the reason they are in those positions. This is vital to understand to understand the purpose of preparing and preserving your loved ones. Tūpāpakurau Rongā enhances the vibrations of sound (Te Po Tohutohu, Te Po Wawai, Te Po Akoako Wairuatanga procedures/tikanga) and by encompassing these taonga tuku iho will show the core energy of what Tangihanga was meant to be originally, Tūpāpakurau Rongā.

RONGOA MAKING OF PARU ORA

Day time you will learn how to gather the paru or soil and make the Pani Ora for tupapaku. 

Ronga Wai tikanga, Ronga Whenua tikanga, Ronga Tai tikanga.

Each Rongā tikanga is to source hapu moana or hapu whenua with the resources needed to achieve preserving your loved one for burial. Allowing access to your whenua will allow myself to see how good and appropriate the source is to make these Pani Ora. About using what you have in your area will give source to the mixture etc to develop your own Paru Ora locally.

U. PUWAIREREKURA RITUAL

This practice is about starting our Wananga and ending the Wananga after every night we engage towards.  

You may now have figured out why this particular Weherua is set up as a Wananga because there are healing components and modalities that you are to take notice of, because the loved one is not just the only purpose but the core energy to heal the immediate family or whānaupani of their loss. Engaging in the procedures of 'preserving' goes with 'preparation' of all areas of death, from the 'before, during and after' that you are exposed to, and Te Po Weherua will give you the guiding tools to achieve these areas of 'Mana Reo, Mana Tangata, Mana Whenua, Mana Aoturoa and Mana Motuhake' 

Te Po Weherua is like a platform and foundation to support your own knowledge to intertwin with the tacit knowledge shared and if you already have sound understanding of Mātauranga Māori and Wairuatanga Māori or significates to these, you will find the sharing more pleasant and appropriate to one's engagement. No matter what level you are at, in the sphere of knowledge this also applies to indigenous peoples with their Te Ao o Mātauranga (Knowledge), Te Ao o Wairua (Universal) and Te Ao o Mauriuri. Becomes our indigeneity of Self and the purpose because you have agreed to attend and develop.

Scenario A: Te Ao Tikanga

When I receive a call of a loved one passing, I react by cleansing Self first and then follow the Tupapakurau Rongā and its tikanga to engage at home and taking the Kete Rongā Tupapakurau with me to the whare. Then I perform the karakia of rites and pay respects, take moment, and the whanau again will Tono to prepare the tūpāpaku. First signal I will go to an area of the body and take assessment and announce when the funeral will be for the tūpāpaku. 

These are some of the special tools you will gain from me in the Te Po Weherua Wananga, the process and procedure of performances.

The main Kawa of Te Po Weherua is to 'Learn to Listen, Listen to Learn' and 'Enter with an Open Mind!'

EXTERNAL PROPOSALS REFER TO PROPOSALS

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