Jennifer Wada at 21:35, 15 April 2006

2006-04-15T21:35:21Z

Jennifer Wada at 10:58, 8 March 2006

2006-03-08T10:58:39Z

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light of intelligence in man is thus
"daylight intestines" or that gutfeeling
reaction that prompts enlightenment
(na'auao) and the mana of
enlightenment in man's wisdom and
intelligent use of power. In this
context, therefore, mana is inherited
by mankind from the gods, as both are
spiritual ('uhane) and therefore in
constant contact between birth and
death; that is, mana is transferable.
In being thus transferable, it can
be eitner increased by function or
decreased by dysfunction, so that mana
has quantity in indefinite amount of
flow, and if it is not maintained it
is diminished. Therefore, mana can
also be acquired by intelligent use
and r.eed not be inherited, necessarily,
in a direct conduit between
gods (akua) and men as chiefs (ali'i) •
The common man (kanaka maoli) or woman
(wahine) is born with intelligence
(akamai) and with intelligent use of
akamai and na'auao (wisdom) acquires
skill (no'eau), thus increasing mana
in possessing all three: akamai,
na'auao and no'eau. Thus, inherited
mana as possessed by chiefs in the
kupua (demigod) role as gods incarnate,
through which they rank higher
than the kanaka maoli, does not
guarantee superior rank as automatic
privilege in the afterlife. Mana as
power and as a "good" in itself, as
possessed by gods or by men, is a
force that does not inhibit the free
will of mankind to produce either
"good" (maika'i) or "evil" ('ino), as
evil doing takes as much intelligence
and power as doing good requires.
So, it also follows that in
Hawaiian ethics mana in productive or
destructive use by man in daily
existence does not automatically will
him into good acts. Therefore, it is
not mana that places the spirit of man
into favorable circumstances in the
afterlife by virtue of rank. No
spirit ('uhane) of man or woman
ascends into the spiritual life
guaranteed into eternity except by
pono, which means duty/ responsibility,
justice, and righteousness.
Without pono no good life for mankind
either on earth or beyond earth
develops. Thus, in ancient Hawaiian
society, history records the lives of
good and bad kings, of good and bad
spirits, in order to demonstrate what
pono is and how it is achieved through
the intelligent use of mana in all
positive attributes of the total
activity of man. Thus, mana can be
diminished by negative transference,
and in order to be vital must be
maintained and kept moving positively
through every activity of the
economic, political, social,
aesthetic, and religious life of
ancient Hawaii.
The discussion can continue here
indefinitely into volumes of analysis,
but suffice it here to define mana as
the three-fold manifestation of power
with its regional source in the
spiritual world, or the world of
neither birth nor death, and its
perceptive function in the visible,
material world as:
1) The source mana, that is,
supernatural power of sacred
spiritual beings (akua,
'aumakua, 'uhane), as seen
abstractly in their manifold
inanimate forms of natural
energy (potential, kinetic),
or concretely in their manifold
animate forms of
corporeal li fe.
2) The mana of human beings,
inherited or acquired, by
either direct descent from the
gods, as chiefs (ali'i), or by
intelligent, wise, or just and
productive use for the good
life (pono).
229

@@ Line 1: / Line 1: @@
 light of intelligence in man is thus
-"daylight intestines" or that gutfeeling
+"daylight intestines" or that gut-feeling
 reaction that prompts enlightenment
-(na'auao) and the mana of
+(<u>na’auao</u>) and the <u>mana</u> of
 enlightenment in man's wisdom and
 intelligent use of power. In this
-context, therefore, mana is inherited
+context, therefore, <u>mana</u> is inherited
 by mankind from the gods, as both are
-spiritual ('uhane) and therefore in
+spiritual (<u>‘uhaneo</u>) and therefore in
 constant contact between birth and
-death; that is, mana is transferable.
+death; that is, <u>mana</u> is transferable.
 In being thus transferable, it can
-be eitner increased by function or
+be either increased by function or
-decreased by dysfunction, so that mana
+decreased by dysfunction, so that <u>mana</u>
 has quantity in indefinite amount of
 flow, and if it is not maintained it
-is diminished. Therefore, mana can
+is diminished. Therefore, <u>mana</u> can
-also be acquired by intelligent use
+also be <u>acquired</u> by intelligent use
-and r.eed not be inherited, necessarily,
+and need not be inherited, necessarily,
 in a direct conduit between
-gods (akua) and men as chiefs (ali'i) •
+gods (<u>akua</u>) and men as chiefs (<u>ali’i</u>).
-The common man (kanaka maoli) or woman
+The common man (<u>kanaka maoli</u>) or woman
-(wahine) is born with intelligence
+(<u>wahine</u>) is born with intelligence
-(akamai) and with intelligent use of
+(<u>akamai</u>) and with intelligent use of
-akamai and na'auao (wisdom) acquires
+<u>akamai</u> and <u>na’auao</u> (wisdom) acquires
-skill (no'eau), thus increasing mana
+skill (<u>no’eau</u>), thus increasing <u>mana</u>
-in possessing all three: akamai,
+in possessing all three: <u>akamai</u>,
-na'auao and no'eau. Thus, inherited
+<u>na’auao</u> and <u>no’eau</u>. Thus, inherited
-mana as possessed by chiefs in the
+<u>mana</u> as possessed by chiefs in the
-kupua (demigod) role as gods incarnate,
+<u>kupua</u> (demigod) role as gods incarnate,
 through which they rank higher
-than the kanaka maoli, does not
+than the <u>kanaka maoli</u>, does not
 guarantee superior rank as automatic
-privilege in the afterlife. Mana as
+privilege in the afterlife. <u>mana</u> as
 power and as a "good" in itself, as
 possessed by gods or by men, is a
 force that does not inhibit the free
 will of mankind to produce either
-"good" (maika'i) or "evil" ('ino), as
+"good" (<u>maika'i</u>) or "evil" (<u>'ino</u>), as
 evil doing takes as much intelligence
 and power as doing good requires.
 So, it also follows that in
-Hawaiian ethics mana in productive or
+Hawaiian ethics <u>mana</u> in productive or
 destructive use by man in daily
 existence does not automatically will
 him into good acts. Therefore, it is
-not mana that places the spirit of man
+not <u>mana</u> that places the spirit of man
 into favorable circumstances in the
 afterlife by virtue of rank. No
-spirit ('uhane) of man or woman
+spirit (<u>‘uhaneo</u>) of man or woman
 ascends into the spiritual life
 guaranteed into eternity except by
-pono, which means duty/ responsibility,
+<u>pono</u>, which means duty/ responsibility,
 justice, and righteousness.
-Without pono no good life for mankind
+Without <u>pono</u> no good life for mankind
 either on earth or beyond earth
 develops. Thus, in ancient Hawaiian
@@ Line 59: / Line 61: @@
 good and bad kings, of good and bad
 spirits, in order to demonstrate what
-pono is and how it is achieved through
+<u>pono</u> is and how it is achieved through
-the intelligent use of mana in all
+the intelligent use of <u>mana</u> in all
 positive attributes of the total
-activity of man. Thus, mana can be
+activity of man. Thus, <u>mana</u> can be
-diminished by negative transference,
+diminished by <u>negative transference</u>,
 and in order to be vital must be
 maintained and kept moving positively
@@ Line 70: / Line 72: @@
 aesthetic, and religious life of
 ancient Hawaii.
 The discussion can continue here
 indefinitely into volumes of analysis,
-but suffice it here to define mana as
+but suffice it here to define <u>mana</u> as
 the three-fold manifestation of power
 with its regional source in the
@@ Line 79: / Line 82: @@
 perceptive function in the visible,
 material world as:
 ) The source mana, that is,
-supernatural power of sacred
+:1) The source <u>mana</u>, that is, supernatural power of sacred spiritual beings (<u>akua</u>, <u>'aumakua</u>, <u>‘uhaneo</u>), as seen abstractly in their manifold inanimate forms of natural energy (potential, kinetic), or concretely in their manifold animate forms of corporeal life.
 spiritual beings (akua,
-'aumakua, 'uhane), as seen
+:2) The <u>mana</u> of human beings, inherited or acquired, by either direct descent from the gods, as chiefs (<u>ali’i</u>), or by intelligent, wise, or just and productive use for the good life (<u>pono</u>).
-abstractly in their manifold
+{{p|229}}

Template:Nhsc-v1-229 - Revision history

Jennifer Wada at 21:35, 15 April 2006

Jennifer Wada at 10:58, 8 March 2006