 Welcome to Holistic Wellness Revealed. I'm with Tisha Sharpe and I'm your host today as we talk about trust, truth, and the process. Our guest today that I'm honored and so delighted to bring on is Mu Hawaiian Cultural Practitioner, Keoni Honale. Hi, Keoni, welcome. Aloha, Tish. I'm so happy to be here, so happy to share. Thank you so much. Oh, I'm just, I'm beyond elated that you're here and I can't wait to have you share with our viewers. First of all, I'd like to talk about what Mu is because a lot of people may not be familiar with that term. I'm sure they know Hawaiian, but the Mu kind of throws people off and the people who do know, I'm sure they wanna know more. So can you expand on that, please? Yes, I would love to. I would just preface that with something that is super unique about my lineage is that I have access to my lineage that spans 1,017 generations or 20,000 years. And when we go that far back, we really penetrate what is considered contemporary Hawaiian which is like the last 2,000 years of Hawaiian history is really the history of Hawaii and the Hawaiian people that is established in the culture today. That to which precedes that and goes beyond that is quite mysterious. We don't have a lot of access or access to the doctrines of that, but my family, we do and there's other Hawaiian families who also have access to it. Some of us, we have what is known as an oli helu in our culture, oli helu, it's a genealogical chant. And most Hawaiian families do have an oli helu whether they remember it or not, but the oli helu will tell about different names, place names and characteristics of different generations of that lineage. And this is how and why I know 1,017 generations. So when we penetrate beyond that 2,000 year mark back to like one AD, right? When we penetrate into that, that is what we would consider Mew. That is prehistoric, pre-Polynesian or pre-Tahesian Hawaiian culture, Mew. And a lot of people may be more familiar with how it's pronounced as lemuria. Right, a lot of talk about lemuria. And so it's a Mew, it's not Mu. It's Mew. It differs. If you live on Kaua'i and you have an accent in Kaua'i, they would pronounce it Mew because if you look at the spelling, the U has a kahako above the U, which is an accent bar. So which would suggest it would be properly pronounced Mew. But if you are a Maui or Molaka'i, it's commonly pronounced Mu. I just love to remain loyal to its spelling and because it's spelled with the kahako or the accent bar of the U, it would be pronounced Mew. Okay, great. Well, that's good to know. Now I've got that cleared up. So I would like to move into some of your training because you said that you have this family chant and that's what has gifted you so much of your knowledge. Is there more than just chanting? Like how did you grow up? What was it like growing up with your kahuna, your tutu, your auntie? I'm not sure exactly. If you could just, yeah, give us a rundown because that seems and feels so sacred to me. And I feel like that's something that we all kind of want. We're wanting that ancestry training, you know? And you got it. So you tell. Oh, I love how you just said that ancestry training. Yes, I suppose, you know, my grandmother, Kawiki Onalani, was a well-known Maka'ula or Maka'ula Hiramawi and Maka'ula, Maka'ula is a mystic. And so she really kept our doctrines relevant and contemporized our doctrines. And she is the one who honoured me, formally honoured me when I was born and raised me in that ceremony of learning and remembering and being a carrier of our doctrines. You know, hana'i, the tradition of hana'i in the Hawaiian culture, it's not uncommon, but it's been misunderstood today. You know, a proper hana'i, there's two different reasons why someone would be hana'i. One is because they would form an alliance or an allegiance with another family altogether. And so the child would be gifted to another ohana so that that family, those two families could now have an allegiance and an alliance. The other reason why someone would be hana'i was because they were selected to download the family's doctrines. And so that's why my grandmother, Kawiki Onalani, decided to hana'i me. And the first five years of my life, she was just sharing and in ceremony with me, my family's mo'olelo, my family's history. Hmm, I love that. So is she, was she considered a kahuna? She was considered a maka'ula or a maka'ula. And that's a Hawaiian mystic. And to, you know, because I get this question a lot, right? Like, oh, what's the difference between a maka'ula and a kahuna? So a mystic, a maka'ula is one who remains really grounded and who's very practical. A kahuna oftentimes is someone who's more unrelatable. But a maka'ula is one who can integrate themselves in all communities. And in ancient Hawaii, of course, we have the maka'ainana, the common people. A maka'ula can integrate in the maka'ainana, the common people, and share that wisdom in that way. So there's not really a sense of hierarchy when it comes to the maka'ula. When you work with kahunas, there is a sense of hierarchy. They're more considered untouchable. Okay, wow, that totally cleared that up for me. Thank you so, so much. So in this training, let's get to our subject for today. In this training that you received very intensely and completely, like you were in it all the time, every day, till you were five. How were you taught to locate trust within yourself? Well, I know that this may sound really, really trite, but one of the first lessons that my kahuna, because it wasn't just my grandmother, my tutu. It was also the female elders who assisted in raising me. The very first thing is to be indoctrinated in one's own presence. To be completely present. And in that presence, the retrieval of one's aah, or one's sovereignty, because each and every one of us are here to offer and to contribute a very specific kind of contribution, a very specific kind of service by way of that aah, of that sovereignty. So the first thing is we must establish ourselves in that presence and then extract and retrieve our sovereignty. So it had a lot to do with just placing myself. And we did a lot of placements by way of our breathing, a way of the acknowledgement of the external conditions and my engagement with the external conditions. And one of the first lessons that my kupuna shared with me is the very definition of aloha. You know, in the Hawaiian language, we have a really sophisticated language in that we can ka'a vale our words. Ka'a vale means to like dissect, so that we can find the ka'una or the deep meaning within that word, which means all of our words are coded, they're coded. And so when we do the ka'a vale of aloha itself, which is perhaps the most popular Hawaiian word, but also to the people, it's the most cherished Hawaiian word. When we do the ka'a vale with aloha, it literally means face to face, face to face. And my kupuna would say, okay, to position ourselves in that presence of aloha, we are face to face with three aspects. The first is we are face to face with the natural world, with na'hele. Face to face with the natural world. The second is that we are face to face with our brothers and our sisters, with our kanaka, with our people. And the third is we are face to face with ourselves. Okay, I just had to jot that down real quick because that really, I mean, that's part of the guide, isn't it? Like that's the guidebook right there. How do you find truth? Well, you imagine yourself or you put yourself raw, open and honestly face to face with nature. There's, you can't really lie to nature because there's no room, right? And then maybe you get the chance to be able to share that with another human, another being, another person. And then yourself, or does it start with yourself? Let's go there. Let's go with that. And I love, Tish, I love that you're going into the actual ka'avale of all these definitions, right? So we're even going further into that. And I would say, you know, that first aspect of aloha, which means I'm face to face with the natural world. I feel like for me in my own life, that is a recognition of what are the materials that are accessible to me. This, this phenomenal world and all its contrast and all its differences is a world of materials. And so I'm in recognition of the materials that I have access to, the resources, right? How can I be creative? How can I, can I interplay with this incredible, incredible reality? And then we have that second part of aloha, which is I'm face to face with my brothers and my sisters. And of course, this is how we interact. How are we interacting? And I feel like very, you know, it's one of the most compelling things about being human is that we are a species that must interact. We must interact. Our journey is that made up of referencing and references. That's why the third dimension is about contrast, about differences. We can only understand contrast and differences when we interact with it. And thus that second part is a lot to do with interaction. And then that third aspect of aloha that face to face with the self, it's like, okay, now how do I bring forward? When I'm bare witness and I'm interacting with all of these resources, how am I gonna bring forth myself as a resource? Myself as a resource. And thus we say in the culture, you know, each and every one of us, we have a kia kahi or a purpose. We have a purpose. And it's of course aligned to with the Hawaiian culture, the ha, ha, ha or the humility. So in that humility, we are just bearing witness. We are placing ourselves. We are recognizing that to which is around us. And then once that is established, then how am I going to extract, retrieve my own kia kahi and then offer that as a contribution? It is within that offering of our sovereign kia kahi or purpose as a contribution, do we halah? And halah means to ascend. And all the other words that we have chosen to select or to honor that represents that, but it's truly in our contribution of our kia kahi, do we now have the passage of the halah? Right, yeah. So, and I like what you said about sharing with our brothers and sisters because one thing that I love is that we are only made human by other humans, right? You can't really be made human by our angels or by our ancestors or even by nature. It has to be with another human. So that interaction piece is super key to us being able to contribute our kia kahi even. And so many of us walk through so much of our lives, not even doing that without lying and to ourselves. Really, I know that I'm guilty. I pretty much, I would have to say not intentionally, but I probably do lie every day, even if it's just my speaking to myself, right? So, yeah, that's heavy. Yeah. And that to which you're speaking into about that, it's like, yes, and then we can go and hold counsel, perhaps negotiate with the reasons to why we are deceptive. And I'm like you, Tish, as well. I find myself in little lies throughout the day. When I say yes, when I really mean no, just these simple unconscious things. Or when you say I'm okay, when you really aren't, or when you, yeah, exactly. Or when you wanna pause, but you keep going forward or the other way around. Yeah. Yeah. And that's like, so, I mean, truth really, I feel like we should talk about how, where do you feel truth? Like, where does it come up in your body? I know where I seem to feel truth because like emotions, we can move through the emotions, right? And those are gonna move. Those are energy and motion and they're gonna keep moving and changing, but your truth is solid. And your truth resides somewhere else in your body. And where is that for you? Well, you know, I'll speak on behalf of myself but also of the culture, of the new culture because we do have a place in the body that is the storehouse and is the access point to truth. And that's the na'o, it's the na'o. And then the na'o is that sacral area, it's that gut area and even in biology, you know, the gut is the enteric brain, the enteric brain. And that's really the storehouse of all those activation points, those emotional activations and emotional, our emotional experience here is our electrical experience. That's how we're electric. And it comes by way of those emotional impulses. And those emotional impulses take instructions from truth, from that truth. So that enteric brain, the na'o, that's in the culture too, that's what we consider the feminine, that's the feminine po'ai or domain, the unihipili. And it's in that unihipili do we extract that which is most honest. That's why, you know, we call the unihipili the oracle. It's that to which retrieves and extracts from amnesia. That to which is most honest, the problem today is that many people reject that. That's why I also believe that in patriarchy, there's such a deep rejection of the feminine is because we're rejecting the truth because it's not aligned or compatible to the established narrative, which is imitation and control culture. And, you know, I share it like this because this is most certainly true in my life and what I have observed. But in patriarchy, okay, in the rejection of our internal feminine, that enteric brain, it seems like there are four, there are four approved personalities. This is what patriarchy is telling us. And so all of us are competing to be the best at one of those four personalities. And it's caused a lot of mess. It's definitely caused a lot of separation, a lot of hostility and bitterness and resentment and all the things. However, I know that there are seven billion human beings which would suggest that there are seven billion approved personalities. But seven billion approved personalities needs a leader and a hero in order to result and express that. And thus we're also contributing our kiyakahi, our purpose. And so no longer going into the imitation game, but extracting that which is most honest and most true about me, which sometimes can be uncomfortable because, wow, it's not compatible to this established narrative. And so I go back into the imitation. No, I remain loyal and disciplined to that which is most honest about me. It needs a voice, it needs a body, it needs a carrier, it needs an out. And that's me, that's you. And we're all just ambassadors of our truth, our oya, our truth, and that is our contribution. Right, so you brought up something and I really, I want to talk about this before we move on and I'm gonna mention again later is that you speak about the Unhipili and the Ukhane and the kiyakahi and Amakua. And this is all a part of a course of yours, a Congress really that is a training that helps people find their safety within, helps people find their own truth and how to trust their na'a, how to trust their gut feelings, that emotional center and then how to bring that out into their community and to nature and showing who they really are as trustworthy contributions to this existence and really representing their souls and the essence of who they are and that's aloha ma, the aloha ma Congress. And this was an integral part of my growth and development and it was like, I'd been training and training and working and working for so many years and this happened and it was like everything just was like when those gears all go and then they're all and they all just hung. And that is what this did for me. And I know there's so many people out there who could also have that experience in their own way. And I just wanna make sure that everybody out there knows if you ever want to explore this deeper with Keoni, I completely and totally, I just, this is, it's amazing. I recommend it and I would suggest it on every level for every single person that I know. So that's just a huge thank you to you, Keoni, for being that part in this process for me because I feel like I caught up to myself and I'm so grateful. I did the work, but you guided a good part of the way. Mahalo, Mahalo, Mahalo. Mahalo, thank you Tish and what a joy and what a privilege to witness you and also for you to teach me how to love you, which is that process. And this is what my kupuna would say. They would say, don't assume we know how to love you. You're going to have to teach us. And when we position ourselves in that truth and we enforce that truth, that is us simultaneously teaching people how to truly love and honor us, now there's mutual respect and mutual respect is the antidote to war and war culture because in my own life, that to whom I respect and that to which I respect, there is no way I can harm it. And of course this applies to the self and you're speaking into aloha ma and aloha ma means self-reflective love and we're doing that circumnavigation of this phenomenal experience as human beings and we're coming back to that place of love and the love of the self, which is the love of our entire experience and the pardoning of all shame, of all sense of inadequacy. In the Uni Hi Pili, that internal feminine, we determine and we affirm our safety. So we are established so that the truth has a carrier. It has a place. And then we go to the Uhane, the internal masculine which so beautifully as you shared, it's how we express that. It's how we engineer that. It's how we build the structures and as these conduits for that energy, we can finally translate what my truth looks like, sounds like, tastes like, feels like. I can become this artist and this engineer and this architect and that's the internal masculine, the Uhane. And then when those are in right relation, the Uni Hi Pili, the internal feminine and the Uhane, the internal masculine, then we are in our holistic self or the androgyn which we call the al-maqua, the al-maqua and it is truly the al-maqua who is going to be the one who identifies and assures that that kiakahi has been made and will continue to be made a contribution. So I do teach a Congress, a lahui. And that's actually coming up. We have registration open now on my website. If you go to fohalla.net, I would definitely love for you to join that lahui, that Congress and learn more about how you can integrate your feminine, masculine and your holistic self. And the cool thing about that is that you would love it. I would love it. The entire planet would love it. The universe would love it. Like, if everybody could really identify what their truth is on the inside and know and then when you're not feeling your truth, right? Then what do you do? You adjust, right? You adjust. It's like, don't spend so much time like beating yourself up or in the shame or all of those regret and everything. Just allow yourself to move forward, identify and move forward in a new way of being in your truthful self, right? Oh, that's so beautifully said, Tish, because that's part of evolution is our ability to adjust. And that's one of the beautiful things I recall Darwin said. And one of the things I do agree with Darwin about and Darwin said that the survival of a species is not reliant on its intelligence nor its physical strength. It's reliant on its ability to adjust at that. Perfect. I like that. Hey, I have a question. Could you do a lot of fern work? So that is your other medium of healing in mastery and this walk of this life of yours. Is there a fern that identifies and translates truth or trust? But it's not really an emotion, so I don't know. Is there? Absolutely. Yes, I work with Fua'ihehu fern medicine. It's an archaic fern medicine that has been handed down in my lineage for the last 20,000 years. And ferns correlate to human emotions. Individual ferns hold the codes to searching human emotions. There is a fern called Pa'iweba. It's more commonly known as the maiden hair fern. And this is the fern of truth. And it guides us and it reminds us laden in its spores. The medicine of that fern itself holds the codes to truth. And so just participating and playing with this fern, you can really begin to receive that download of what truth really means to the individual self. And you do tinctures and sprays and oils. Is there one of those that we can get on your website? I don't think I have truth. Yes, yes, I offer Pa'iweba fern as an edible hydrosol. And so yes, I also, my company is also an apothecary business. And this is also aligned with my grandmother. My grandmother taught me the trade as well of how to extract medicine from La'alapa'auf, plant medicine. And so it's something that I have carried on, the legacy of my Ohana. And yes, there it is. Ohala, Dada. Yes, look at, oh, they're beautiful. And everyone that I share, I can't tell you how many times I've given your website out for people to be able to purchase these to use on their own because I use them in ceremony. I use them in the sacred healing work that I do. And they're just, you can feel. You can feel the plants. You can feel the essence. You can feel the relationship building, between the ferns and the human. And that's a beautiful, beautiful gift. Thank you so much. Hello, thank you. And so honored to continue this tradition of La'alapa'auf, plant medicine with the ferns and definitely encourage everyone to go on my website and read more about it. It's something that's not very known. Fern medicine is not very known and it's one of my dreams to proliferate it so that it's a more accessible for people all over the world. Yeah, it's funny because I came to your workshop, a whole weekend workshop, and people were like, oh, I didn't even know, and this is, you know, this confession time, that it was about emotions. I just was like, ferns great, I'm in, I'm there, big island, this guy's supposed to be amazing. I show up and I'm like, oh my God. And it's just like, busted everything wide open. I'm like, oh, emotions, I have a lot of work to do. I am an emotional being. So yeah, it's pretty, pretty incredible, incredible work. And I can't wait to do another retreat with you and learn more. And thank you so much for coming on. I think we're at time and I certainly hope that I'll be able to have you on again to be able to bring all of this wisdom and training that you have to not only Hawaii, but to the rest of the world. Because what we need now is a little more truth and aloha and how that relates with each other. And I think people can identify with aloha. They don't know it, but it feels friendly, you know? So thank you so much for all the work that you're doing. Thank you for taking the time to come today. And yeah, I'm just in deep gratitude, Keoni. Mahalo. Mahalo, mahala piha, and thank you so much for inviting me on this space. Thank you to all the viewers and Tish, it's just so lovely to always have these conversations with you, I'm so grateful. And I love you completely, my sister, aloha. And I love you too, completely. And to all of our ThinkTech sponsors and donors, thank you so much. And to ThinkTech, thank you for giving us a platform to be able to have these most amazing conversations and to be able to bring up all of these topics so that people can better themselves and better contribute to this world with their life essence. Aloha. Thank you so much for watching ThinkTech Hawaii. If you like what we do, please click the like and subscribe button on YouTube. You can also follow us on Facebook, Instagram, and LinkedIn. Check out our website, ThinkTechHawaii.com. Mahalo.