Kanini’ula’okalani: Connecting to the past and present

Aloha Kakahiaka. Sharing some mana’o with you on this rainy Saturday. Mo’olelo time. So yesterday night I had a premonition to pay homage to these two powerful healing stones: Pōhaku Kanini’ula’okalani (Rare Sacred rock of Heaven to recover from sickness) And so I did and the shrine has strong mana from it, yet my na’au is telling me the stones are not really here. Just the intention placed here is conjuring the mana. Somehow there is a strong connection of them calling to me. In need to talk with people here to know more about these stones, and how these Hawaiian stones transitioned into being a Buddhist/Hindu shrine at a Protestant Church next to an Elementary school. I have so many questions and excited on this journey these stones have started for me. I’ve done some research and the address to visit this shrine is at the end. If you do intend and go to visit, can you send me some feedback on your thoughts and experiences?

Two famous healing stones of Wahiawa were temporarily located at Kukaniloko after their discovery at a nearby stream. Tradition tells of two sisters from Kaua’i whose supernatural powers were only effective during the hours of darkness. They used their powers to “fly” to O’ahu to visit Kukaniloko, but were caught by the first rays of the sun near their destination and dropped by the bank of the stream in Kaukonahua gulch where they turned into stones. They lay there until the early 1900s, when the road through the gulch was widened. After dislodging the stone, the foreman had a dream in which a stone repeatedly said to him “you have my feet up and my head down, please turn me around”. Returning to the construction site the next day, he recognized the stone and had it turned over. Two old Hawaiian men assisted him and then they revealed that the stone was named Kaniniulaokalani and held a spirit that should be cared for. The foreman arranged for this stone and its companion to be taken to Kukaniloko.

In 1925, the stones were included in a rededication ceremony at Kukaniloko. At that time, the stones gained attention when pineapple workers reported miraculous cures because of the stones. The stones became the destination for healing pilgrimages and the Daughters of Hawaii, who were the caretakers of Kukaniloko, decided to remove the stones to a cemetery in Wahiawa. There they became even more popular. People came from miles to visit them. The smaller stone was reputed to have special healing powers for women and young children. Stalls selling leis, water, incense, fruit and candies for use as offerings sprang up. Sometimes offerings of a thousand dollars a month were reported in 1927.

The popularity of the site declined with curfews and rationings during World War II. The cemetery became the site of a suburban housing development. In 1948 the stones were moved once again to their present location at 108 California Street in Wahiawa where a Japanese shrine-like crypt was erected over the stones.

I made a visit here the other day and took a photo of the shrine. Notice the rays of light and the energy surrounding and encompassing the shrine made out of white granite:



The hsin [mind-and-heart] should be calm. If the hsin is not calm, one cannot concentrate, and when the arm is raised, whether forward or back, left or right, it is completely without certain direction. Therefore, it is necessary to maintain a calm mind. In beginning to move, you cannot control (it) by yourself. The entire mind must also experience and comprehend the movements of the opponent.

Accordingly, when the movement bends, it then straightens, without disconnecting or resisting. Do not extend or retreat by yourself. If my opponent has li [external strength], I also have li, but my li is previous in exact anticipation of his. If the opponent does not have li, I am also without li, but my I [mind-intent] is still previous. It is necessary to be continually mindful; to whatever part of the body is touched the mind should go. You must discover the information by non­ discrimination and non-resistance. Follow this method, and in one year, or a half­ year, you will instinctively find it in your body. All of this means you use I, not chin [intrinsic force]. After practicing for a long time, the opponent will be controlled by me and I will not be controlled by him.


If the body is clumsy, then in advancing or retreating it cannot be free; therefore, it must be agile. Once you raise your arm, you cannot appear clumsy. The moment the force of my opponent touches my skin and hair, my mind is already penetrating his bones. When holding up the arms, the ch’i [vital life energy] is threaded together continuously. When the left side is heavy, it then empties, and the right side is already countering. When the right is heavy, it empties, and the left is already countering. The ch’i is like a wheel, and the whole body must mutually coordinate. If there is any uncoordinated place, the body becomes disordered and weak. The defect is to be found in the waist and legs. First the mind is used to order the body. Follow the opponent and not your own inclination. Later your body can follow your mind, and you can control yourself and still follow the opponent. When you only follow your own inclination, you are clumsy, but when you follow the opponent, then your hands can distinguish and weigh accurately the amount of his force, and measure the distance of his approach with no mistake. Advancing and retreating, everywhere the coordination is perfect. After studying for a long time, your technique will become skillful.

To Gather the Ch’i

If the ch’i is dispersed, then it is not stored and is easy to scatter. Let the ch’i penetrate the spine and the inhalation and exhalation be smooth and unimpeded throughout the entire body. The inhalation closes and gathers, the exhalation opens and discharges. Because the inhalation can naturally raise and also uproot the opponent, the exhalation can naturally sink down and also Fa-chin [discharge energy] him. This is by means of the I, not li mobilizing the ch’i.

The Complete Chin

The chin of the whole body, through practice, becomes one unit. Distinguish clearly between substantial and insubstantial. To Fa-chin it is necessary to have root. The chin starts from the foot, is commanded by the waist, and manifested in the fingers, and discharged through the spine and back. One must completely raise the shen [spirit of vitality] at the moment when the opponent’s chin is about to manifest, but has not yet been released. My chin has then already met his, not late, not early. It is like using a leather (tinder) to start a fire, or like a fountain gushing forth. In going forward or stepping back, there is not even the slightest disorder. In the curve seek the straight, store, then discharge; then you are able to follow your hands and achieve a beautiful result. This is called borrowing force to strike the opponent or using four ounces to deflect a thousand pounds.

Shen Concentrated

Having the above four, then you can return to concentrated spirit: if the spirit is concentrated, then it is continuous and uninterrupted, and the practice of ch’i returns to the shen [spirit of vitality]. The manifestation of ch’i moves with agility. When the shen is concentrated, opening and closing occur appropriately, and the differentiation of substantial and insubstantial is clear. If the left is insubstantial, the right is substantial, and vice-versa. Insubstantial does not mean completely without strength. The manifestation of ch’i must be agile. Substantial does not mean completely limited. The spirit must be completely concentrated. It is important to be completely in the mind and the waist, and not outside. Not being outside or separated, force is borrowed from the opponent, and the ch’i is released from the spine. How can the ch’i discharge from the spine? It sinks downward from the two shoulders, gathers to the spine, and pours to the waist. This is ch’i from up to down and is called closed. From the waist the ch’i mobilizes to the spine, spreads to the two arms and flows to the fingers. This is ch’i from down to up and is called opened. Closed is gathering, and opened is discharging. When you know opening and closing, then you know yin and yang. Reaching this level your skill will progress with the days and you can do as you wish.

=A TCM Clinical Subjective Perspective=

0005517712_10Meditation is listening to the Universe, and prayer is conversing with the Universe.

I do not let my ordeals, my pain (physical, emotional, mental, spiritual) interfere and affect my ability to be fully present while I am with a patient, especially during the needling process. I never want to send any negative vibrations into or onto a patient, as well as reciprocating any negative energies that are bound on a patient onto me. I wear jewelry made from the earth, to aid in protecting myself from any residual energy being transmitted from the patient. And also it protects the patient in propelling universal energy through me like a catalyst, amplifying the earthly materials surrounding me instilling their essential vibrations onto the patient. The energies that I work with, within the realm of the Tao, is to work with light, love, and warmness.

I believe the theme of overall longitudinal treatment for each patient, is working with the patient to understand who they are in relation to their ancestors, and by finding patterns in which their human existence is overcoming a similar past situation/condition. Their condition(s) can manifest in physical, emotional, spiritual constraint/pain. Herbs and acupuncture can help to stimulate a chemical response that the patient’s body needs, to assist in the patient’s willingness to resolve their past life issues. The purpose is to aid in building up on their strengths, to wield within them the ability to overcome their weaknesses, instead of the person finding out the hard way by repeating the same thoughts, behaviors, and feelings throughout their life experience. To get a feel for what herbs the patient may need for therapeutic assistance, it takes a connection of energy between patient and a higher source in knowing what the patient needs to help heal themselves on their own.

During the treatment process, I do not work against the patient’s energy, or rely on my own energy to heal. Working against the patient’s energy can make their condition(s) worse. And using my own energy to heal is not wise, as it is limited by my existing constitution and Jing reserve. If I were to use my own energy to heal, I’d probably age faster and have a short life span. The proper method of etiquette, as a practitioner, is to be a catalyst or facilitator in connecting with the universal energy of light and love, and empower the healing process in letting the patient overcome the darkness that is holding them back from transcending spiritually. Fighting fire with fire does not work as it does not naturally bring a person to a state of balance, but creates a void in another aspect of their life, which could be more harmful than how they were initially before treatment.

The main goal in mind for me is to have the patient feel validated. Having the ability to empower the will of healing within themselves, by wanting to change for the better to improve their quality of life. And then to provide universal light and love in areas that are weak for them, which can aid the patient to naturally heal their own self spiritually, emotionally, mentally, and physically.

Blessings with love and light,
Evan Murao