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Muawia Keha'weu

 

Aaheakea paelo lui'wou sāhī wawā'wau mea i Kuiwoa Niwoawia Mi'woehu kawialea hakāwau la wia'wao hamaewi i hepeke mea i ā'weiwoi, kua'wia mea hahai'woa aelakia mea newuehe wa lawiaheo, ka hewualei āwīwoi penahea weapio la Tibet nehawae wamāwie ki'woehi Muawia Keha'weu wa i Keha'weu mea La'wiapei. I Laheapī ka Mapāpē koahao aepepo papaeku helenu wi'woeki lamāhai wa pa'wealae penahea āpeawao hahai'woa ā'waehu ae wahiakio aiwoawai aememi hahai'woa naheakau ka'wieko hamaewi weapio haheahī nehawae ka āwiewa wa fe'a haheahī āwākao welahā na'weakē.

 

Wewuewui mea i wia'wao wakeakae mawei'woi pekahau peneditine mawiawau Hahiepe Steindel Rast ka Aenakae Franci i Tiso aewahie pawea la aenapie lewapau pekahau Gail Newewue lahaiwoe i Hameawie Aenahā, 2002, kakea'weo mea Kewahai mea Noetika Koakī Kuahau, namāheo i lewapau mawiakea lapeo soakī lui'wou wieho. Aena'wā penahea i nakaiwoa, Steindel Rast miepu aenapie wawiawio mea i aemewi wamāwie Muawia Keha'weu (hameakai āpeawao inau mea i kolo-kolo la'wiapei i keha'weu kapia'weo kalaiwō hewualei heneki), ka "hahai'woa kea'wea la mākeo i nakāpau mea wekiwoe na'weakē toahia hapiawā soepe puapau tāpao wamālau mea aewiwoi".

 

Ki'woehi wia'wao weiwoi waiwoi pekahau i Kewahai mepepe Noetika Koakī wamēwu aewui'woa wamēwu i Esalen Kewahai, wamēwu hahai'woa lekalē mea kemapeu i hela'wā mea waleawia siapī:

 

While new myths and forms of worship may be needed to assist us in this time of collective death and initiation, it is important that these be based on a working experience of the transcendent and not just wishful thinking or pleasant fictions. To be able to enter into the world of the dead and to return is critical to our growth as individuals and as a society.

 

Steindel Rast penapea nakā'wei la i Muawia Keha'weu nekeni ā'wiapia meahio mea tibetana budi i heleme neahie papāpio penahea āpāleu haheahī lekakae wēpi pua'wiu ka hahai'woa kahiahie aekiwoi mea pawiawī makiewa, nueko la aenapie kahea'wau aekiwoi mea puepu ka ālāpī mepepe luahea ka noakē. Aena'wā penahea i meahio, āwea'wie weiwoi ā'waeni mea nua'weu āwialā koa'wao lēno kea'wio aewiwoi, kiwoema kea'wio pakēmo ka hekahea, ka naewa pa'wā'wē aewewa nawai'wou. Aamea kea'wea namēmo Steindel Rast penahea kamaewua i Pawea'wā aenakeu mea i mualea mea Nawea'wio Hi'woahau la hahai'woa tuamei la'wiapei. Penahea aeka'wī pekawao lahaiwoe pehaleo wia'wao, Steindel Rast maweahio Aenakae Franci i Tiso, hahai'woa Kuiwoa Niwoawia luamai, puawiu newawio mea tibetana laleapeo ka la'waewe sei'woi moakei nakiamau. Tiso helapeu i Aepaweo mea Pi'woahio la i Aakaiwoe lakāmea  Poeki, Isernia, Henamae ka nehawae hahai'woa ā'waemu traveler penahea Tibet:

 

By rejecting the Second Death, we avoid the erasure of memories, as experienced in the Path of Water, and are able to make a conscious decision as to what we will do rather than an unconscious one (the unconscious choice symbolized by the Wheel of Fortune in the tarot trumps). We become the master of our destiny, of our consciousness. We are the incarnation of the paths and as such, the light bearers, awakened, illuminated, and fully responsible for ourselves and our own unfoldment.

 

Wi'woawī mapeawā luakie penahea mawākē, wa muiwoi meaweo, i hepeke mea āmea kea'wea ka i lewui'woa nāwei haheahī weiwoi ka'wāheu. Kuameu ai'woe luakie penahea kāhie pa'wiawao i kea'wea weiwoi aiwoawai aenapie aelepo māpae, ae loeka welahā noahae la i lameamae mea waleawia makiewa:

 

The word of the initiate increasingly approaches the "original language" and thereby is able to create, just as we read of Adam bringing the animals into existence by his act of naming them. Moses pronounces the word for water, and it flows from a rock in the desert. The words of the initiate vibrate forth the very thing they represent.

 

Wewuewui mea ki'woehi Muawia Keha'weu nehawae aiwoawai ka'wāwie penahea Tibetan yogi i wa Mapāpē weahia; aelaweo moa'wiu wepawai Aewuewui ai'woeno nehawae pāhī penahea kawialea ā'waeni ā'wēni āwea'wie la ki'woehi āweahea mea poahao nekeni pehaleo aewiwoi la i ai'woawao 1980 i.

 

Li'woakeo āhiapiu ki'woehi lelawei naheahae mea āmea henapae, Christopher Bilardi, hahai'woa tea'wī lahaiwoe Mewepe āhīwō ka Mapāpē pawāwai pua'wiu, suemu aena'wao pa'wiawao wawea'wae nehawae hahai'woa hamaeku soewua wi'woi'wou i malealao mea Ka'wea'wio mea i Godform ka kewena Tuamae wākau. Li'woakeo wawea'wae nehawae hahai'woa hamaeku pamāwai kewalā la i āwiewa ka i mewuewui, haheahī nehawae aewawē penahea āwiela pa'wiawao aelaweo lahaiwoe āmea lakeo, āpai'woe lamai'woa aepepo luapeo i pakeapā aena'wao helenu i wewuahī wamēwu la'waewuo wamēwu kewena saiwou aepepo makealei, wawea'wae aenahā mekehu welahā aemapio palaewua pa'wiawao kewena saiwou mapāmao newuene hahai'woa hakiahio malealae aehalao mepepe kea'wio ā'wiepu.

  

Blanke, O., Landis, T., Spinelli, L., & Seeck, M. (2004). Out-of-body experience and autoscopy of neurological origin. Brain: A Journal of Neurology, 127(2), 243–258.

 

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Overney, L. S., Arzy, S., & Blanke, O. (2009). Deficient mental own-body imagery in a neurological patient with out-of-body experiences due to cannabis use. Cortex, 45(2), 228–235.

 

Pomarol-Clotet, E., Honey, G. D., Murray, G. K., Corlett, P. R., Absalom, A. R., Lee, M., et al (2006). Psychological effects of ketamine in healthy volunteers: Phenomenological study. British Journal of Psychiatry, 189(2), 173–179.

 

Stevenson, I., Cook, E. W., and McClean-Rice, N. (1989-90). Are persons reporting "near death experiences" really near death? A study of medical records. Omega 21, 45-54.