Template:Nhsc-v1-226 - Revision history

Jennifer Wada at 10:16, 15 April 2006

2006-04-15T10:16:49Z

Jennifer Wada at 12:38, 11 March 2006

2006-03-11T12:38:14Z

Jennifer Wada at 10:57, 8 March 2006

2006-03-08T10:57:50Z

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B. BASIC RELIGIOUS CONCEPTS OF HUMAN
EXISTENCE IN LIFE AND AFTER DEATH
Life in Hawaiian ^J thought is not
restricted to human life in the
concrete world felt and seen by the
senses of the human body. The
Hawaiian idea of the reality of life
in the world supersedes the world thatis
seen and experienced by the
material body, and enters into the
life of the spirit that is beyond the
physical senses of the body. This
reality is perceived through the
ability of the mind to either envision
through the mind asleep or awake or to
sense through other psychologicallyconditioned
awareness (through
premonition, for example) that the
total life of man involves the ability
oS the spirit through all of material
„'fe to move back and forth between
the world of the live physical senses
and the world of the "extra" spiritual
senses. Thus, the Hawaiian mind
places greater reality on the life of
the human individual in the spiritual
realm, the present material life being
regarded as ground for discipline of
the spirit in preparation for the
afterlife. Therefore, a human being,
whether male or female, has spiritual
origin, material birth, and spiritual
eternity of complete unceasing
existence—a personality composed of
several layers of embodiment. These
are:
1) The living material, corporeal
body (kino) having life (ola)
of the body;
2) The separable, second soul
(kino wailua) that moves
V Professor Johnson uses the
term "Hawaiian" to signify all
Ha wa nans of native descent, similar
to the terra "native Hawaiian," as used
in this Report. (See definition
above, page 37.)
during sleep causing dreams
(moe 'uhane), with the
consciousness inert (the kint
wailua may also become "disembodied;"
for example, the
experience by some people of
so-called "astral
projection," when the personality
wholly leaves the body
and moves about with the consciousness
intact, the
corporeal body lies inert but
alive);
3) The spirit that is the dormant
body, which at death survives
the body, that is, the 'uhane
(The living human being as a
foetus is not considered a
"live" person until birth when
the kino breathes (hanu) the
"air" (ea) of the god(s), so
that the material body quicken
with the "spirit" (ea) of the
universe in the "breath" (ha*)
of the human being as it
ingests the atmosphere (ea) of
"god." Abortion of the
non-breathing foetus is thus
not considered deprivation of
life inasmuch as "life" (ea) is
a condition of the "spirit"
(ea) and requires the ability
to breathe (hS) in the god's
breath. To be a full, living
personality there must be
corporeal life (ola), spiritual
life ('uhane), the soul
personality (kino wailua), and
breath (ha). Survival of the
'uhane, however, is not
dependent on breath (ha) nor
the corporeal body (kino ola);
it is intact and continues the
existence of the person in
another life.)
No Hawaiian has experienced how the
spirit ('uhane) survives, inasmuch as
all reports of a second life are the
226

@@ Line 1: / Line 1: @@
-B. BASIC RELIGIOUS CONCEPTS OF HUMAN
+=B. BASIC RELIGIOUS CONCEPTS OF HUMAN EXISTENCE IN LIFE AND AFTER DEATH=
 EXISTENCE IN LIFE AND AFTER DEATH
-Life in Hawaiian ^J thought is not
+Life in Hawaiian {{*}}/ thought is not
 restricted to human life in the
 concrete world felt and seen by the
 senses of the human body. The
 Hawaiian idea of the reality of life
-in the world supersedes the world thatis
+in the world supersedes the world that is
 seen and experienced by the
 material body, and enters into the
@@ Line 14: / Line 14: @@
 ability of the mind to either envision
 through the mind asleep or awake or to
-sense through other psychologicallyconditioned
+sense through other psychologically conditioned
 awareness (through
 premonition, for example) that the
 total life of man involves the ability
-oS the spirit through all of material
+of the spirit through all of material
-„'fe to move back and forth between
+life to move back and forth between
 the world of the live physical senses
 and the world of the "extra" spiritual
@@ Line 35: / Line 35: @@
 several layers of embodiment. These
 are:
-) The living material, corporeal
+:1) The living material, corporeal body (<u>kino</u>) having life (<u>ola</u>) of the body;
-body (kino) having life (ola)
+:2) The separable, second soul (<u>kino wailua</u>) that moves during sleep causing dreams (<u>moe 'uhane</u>), with the consciousness inert (the <u>kino wailua</u> may also become "disembodied;" for example, the experience by some people of so-called "astral projection," when the personality wholly leaves the body and moves about with the consciousness intact, the corporeal body lies inert but alive);
-of the body;
+:3) The spirit that is the dormant body, which at death survives the body, that is, the <u>'uhane</u> (The living human being as a foetus is not considered a "live" person until birth when the <u>kino</u> breathes (<u>hanu</u>) the "air" (<u>ea</u>) of the god(s), so that the material body quicken with the "spirit" (<u>ea</u>) of the universe in the "breath" (<u>ha</u>) of the human being as it ingests the atmosphere (<u>ea</u>) of "god." Abortion of the non-breathing foetus is thus not considered deprivation of life inasmuch as "life" (<u>ea</u>) is a condition of the "spirit" (<u>ea</u>) and requires the ability to breathe (<u>ha</u>) in the god's breath. To be a full, living personality there must be corporeal life (ola), spiritual life (<u>'uhane</u>), the soul personality (</u>kino wailua<u>), and breath (<u>ha</u>). Survival of the <u>'uhane</u>, however, is not dependent on breath (<u>ha</u>) nor the corporeal body (<u>kino ola</u>); it is intact and continues the existence of the person in another life.)
 ) The separable, second soul
 No Hawaiian has experienced how the
-spirit ('uhane) survives, inasmuch as
+spirit (<u>'uhane</u>) survives, inasmuch as
 all reports of a second life are the
-V Professor Johnson uses the
+<u>{{*}}</u>/ Professor Johnson uses the
 term "Hawaiian" to signify all
-Ha wa nans of native descent, similar
+Hawaiians of native descent, similar
 to the terra "native Hawaiian," as used
 in this Report. (See definition
 above, page 37.)
+{{p|226}}