(Wairua Series, 2010)
There is a common misconception that the kupu wairua translates easily and directly as spirituality. For me it is more appropriate to say, In the English language, the word spirituality, is the closest word in that language to what Māori mean when they talk about wairua. In this way we are highlighting not only similarities but more importantly the contrasting elements. There are many factors that justify this. As Māori, we understand that our ascent into this life is imbued with te ira atua and te ira tangata. Atua and tangata, both equally important for the development of health and wellbeing.
Whakapapa, ensures this knowledge is passed through to a child, layer upon layer, ancestral imprints instilled within our being. Through whakapapa, our existence ensures those aspects that allow for life to continue, are based upon cosmological beginnings – atua, tangata/wairua, tinana. So a child is born into this world under the umbrella of that genetic imprint. So as tamariki, our senses are sensitive to te ao wairua and the ancestors, our past in front of us always.
A kaumatua once said to me, “what we do for our physical self, we do for our spiritual self” koina te tino kaupapa. As we become more engrossed in the world around us, we begin to shift space. That connectedness between our spiritual self (te ira atua) and our physical self (te ira tangata) begins to change. At one end of the continuum, the physical environment takes precendence while the other end of the continuum the spiritual environment takes precendence. Diverse realities mean we all exist somewhere on this continuum and where we stand, defines how we engage in our world physically, spiritually and psychologically and no two experiences are the same thereby meaning everyone has a unique set of instructions that assist with keeping our wairua healthy and well and vibrant.
Balance is considered a necessity for health, balance between wairua and tinana. But life happens that throws a spanner in the works. Justice Joe Williams says imbalance is necessary, it enables a recalibration and for me the tohu of imbalance means a change of direction is on the horizon and so I have to become more present to watch the tohu as it unfold, it enables me to understand a little more clearly what is about to happen, ahakoa te uaua.
Returning to whakapapa and the essence of wairua, we can be assured that it is in our DNA to feel and know wairua. Our senses have already been entrusted with original instructions that enable us to know, feel, and be present with wairua. As Ruka Broughton senior said, “it is how we nurture that spirit that is the main thing.” So whanau, what do you do to invigorate your wairua environments each and every day? The challenge for us to see the wairua activity along with our physical activity. When we are walking, there is a both a tinana and wairua element to this activity. For some, one is easily described and defined the other not so much but that is because we are using the wrong tools to describe it. Every activity, experience, engagement that we are immersed in has both an essence of wairua and tinana expression.
Dr Hukarere Valentine Ngāti Kahungunu, Tūwharetoa, Ngāi Tahu, Tūhoe, Ngā Puhi, Te Ātiawa, Ngāti Awa Clinical/Health Senior Psychologist
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