Na Kini o Ke Akua

Kii: Marvin Chandra

When Hawaiians of old prayed, in order to include all aspects of God and to avoid omitting or offending any akua, they added the words:

“E Hoʻoulu ana i kini o ke akua, ka lehu o ke akua, nā mano o ke akua.”(Invoke we now the 40,000 gods, the 400,000 gods, the 4,000 gods.)—Beckwith

There are many types of spirits that are part of the Maoli (Native Hawaiian) world. These akua possess many different characteristics—some mischievous, some caring. Certain akua are associated with the forests and land, water, air, and fire, similar to spiritual beings found in other cultures around the world. Others are guardian spirits, such as ʻaumakua, ancestral ʻohana who watch over their descendants.

Some akua exist as the land itself—living as mountains, volcanoes, cliffs, or valleys. Others manifest as distinct winds that move across land and sea, remembered through legends passed down through generations. Some are found in the sky, the sun, the moon, and in the dew and mist that cling to the mountains. Many exist within animals, plants, rocks, and all elements of the ʻāina. Some akua were once human in ancient times and later evolved into other forms of existence.

All aspects of the environment—from the heavens above to the depths of the ocean—are believed to be bodily manifestations of Hawaiian gods and spirits.

Our people have various words to express vast numbers. Lau signifies 400, mano 4,000, kini 40,000, and lehu 400,000. Lau carries the idea of something so numerous that it is practically uncountable. The number of akua that exist across time is so vast that we cannot know them all by name.

Many families and individuals had, and still have, their own akua or spiritual guides who watch over them. Some of these are known only to a few, while others are recognized by entire nations. Our spiritual guides may be recent family members who have passed, or ancient beings whose identities are no longer remembered. Some akua are known by name, while many remain unnamed. All akua are on their own spiritual paths, seeking growth and higher development.

Each akua also has elevated teacher spirits who guide and watch over them as they progress. There is always a pathway—an alapiʻi—for every soul to ascend to higher realms, whether that soul is a plant, animal, kanaka, or akua. All souls advance in their own time. Some may take thousands of lifetimes to reach a higher state of being, while others progress more quickly. The akua or spiritual guardians we work with today were once like us. Some have evolved into higher states of existence, while others may choose to return as human beings to kōkua us in this realm.

Not all akua are all-knowing. Many are still learning and growing, just as we are. They simply exist at a more advanced stage of spiritual evolution. Some spirits that are used for harmful purposes are souls that are not yet enlightened. These ʻuhane linger in the earthly realm without a body because they cannot release the attachments that bind them here. As a result, they retain the same emotions, traits, addictions, and struggles they had in human life.

If they choose not to change or evolve, they remain as wandering souls—kuewa—in the realm of ao kuewa. In time, all of these souls will eventually choose to enter pō, or a higher spiritual realm. Spiritual growth is a learning process shared by all beings, great and small.

Lower akua or spirits can be drawn to us intentionally or unintentionally, as we all possess free will. When a person is consumed by depression, anger, jealousy, fear, pride, or ill intent, the higher akua are not accessible. Instead, lower, unevolved akua are attracted to that heavy energy. These akua liʻi and wandering spirits may present themselves as enlightened beings, deceiving their kahu, because their energy matches that of the person who calls them.

The higher akua do not interfere in these situations. They wait patiently for the soul to grow and evolve. Enlightened akua exist for healing, guidance, and good works. These beings are often recognized as anela, ʻaumakua, saints, enlightened masters, or spiritual guardians. They can only assist when a person raises their kuene, or vibrational state. This requires clearing negative attachments, cultivating aloha, and holding clear and positive intent focused on healing and growth.

Lua practice is deeply intertwined with the spiritual arts. These arts can be directed toward either constructive or destructive purposes. Many Lua practitioners of old chose the negative path, as their ano—their character—was heavy and dense. This dense vibration attracted lower akua, even if the practitioner believed their intentions were good. These lower akua often masqueraded as enlightened beings, deceiving their kahu.

Such akua are tricksters who thrive on chaos. Like humans, they are still evolving. Just as a liar or thief must learn the consequences of their actions, these akua must also grow through experience. Living is learning.

Certain Lua traditions intentionally called upon these lower akua to practice arts such as ʻanāʻanā, hoʻounauna, hoʻopiʻopiʻo, kuni, ʻai hamu, kālai ʻino, lumi, mākia, kāʻina, and kaha peʻa. These practices were often driven by ego, status, and power. The akua associated with these arts were unevolved spirits who became worshipped, reinforcing their attachment to destructive patterns. Despite this, they too serve a purpose in spiritual growth and will eventually ascend the ala piʻi when they choose to release destruction and return to balance.

Other Lua practitioners viewed all beings as equal spiritual entities, each with a purpose. These practitioners operated at a very high kuene and followed strict protocols and protections. Their intent was always positive, focused on growth and prosperity. No being was harmed or compromised in their practice. Lower akua could not operate at this level and were confined to their own realms until they evolved further.

Lua represents duality—a state of being. Practitioners of old had the free will to choose their path. One path sought power through lower akua and personal gain; the other followed the path of kukui, enlightenment, where all life is sacred. In this understanding, the spirit of a tree is as valuable as the spirit of a person.

The olohe, or bandits of old, used Lua for personal gain, robbing travelers along roads and shorelines. Life held little value for them, and they were eventually hunted down and destroyed. In Hawaiian thought, places, winds, and trees are living entities, continuing their life cycles across different realms.

Historical moʻolelo show that many Hawaiian akua—such as Pelehonuamea, Kamohoaliʻi, Kāne, and Kanaloa—were malihini, arriving from lands like Te Henua Enata and Tahiti. Yet akua existed in these islands long before their arrival, even before the time of the Menehune. When we say “e nā kini o ke akua,” we are acknowledging all akua from all times—known and unknown, as numerous as the stars.

We acknowledge them so that none are forgotten or left alone.

For this reason, our practices are best carried out within the natural environment, where the akua reside—among the trees, sun, rain, and wind. There, the mana of essence exists in its fullest form.

Wiliwili kau'ope'a

 Kii: Jen Lawson

The instruction of one’s art is ʻike, or knowledge. The purpose of instruction is to build a strong foundation. Nurturing that foundation leads to the development of a practice—one that is refined into a specific form for a specific purpose. This ʻike is typically passed down from one generation to the next, and with each generation, the art is further polished and refined. What the individual ultimately does with that ʻike is what gives the art its true form.

Within each practice are pōhaku hekau, or stone weights, that preserve the traditions of the art, such as the ʻaihaʻa or dances. These are traditional forms rooted in the lineage of the practice. They serve as anchors, ensuring that the art remains true to its original structure and intent. As the art evolves, these anchors prevent the practitioner from forgetting the foundational beginnings that shaped the practice. Within these pōhaku hekau, the lineage of the art, the akua, and the aka, or essence, of all those involved are remembered and honored.

At the same time, there is room for growth and enhancement of the art, including its dances and techniques. Every art and practice must adapt to changes over time. As the art evolves, so too do the akua associated with it. This can be seen in the time of our chiefs, such as Kamehameha, and his use of the Pua gods, along with many other akua introduced during his reign.

When calling upon these akua—some known and many unknown—it is important to remember to return them to their proper realms once the invitation has ended. These are living entities, each with their own character and temperament. A kāhea that calls out to all deities may attract a wide range of beings, including non-enlightened spirits from lower realms. Lower-vibrational entities, or ʻēʻepa, may choose to follow a practitioner home and remain with them if they are called without proper protocol and not respectfully sent back to where they belong.

All akua, spirits, and souls are ultimately forms of energy engaged in a journey of learning. Whether that learning takes place on the earthly plane or in unseen realms, all existence functions as a school of growth. Through experience, mistakes, and challenges, we learn right from wrong. When we learn from our mistakes, we continue to ascend. If understanding takes longer, we simply move forward at our own pace.

Mahalo ia Kakou