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resurrection of Christ as demonstrable by the written record of the gospel and effect their belief s t r i c t l y by f a i t h . The Hawaiian Christian is therefore more primarily a f f i l i a t ed with his church, and so far as his native Hawaiian beliefs are concerned, simply keeps them separate as it suits him, or as in other cases, will work them into home rituals combining Christian and Hawaiian forms of worship with no fear that they may be violating either tradition. Animism and Animatism as Primary Facets of Hawaiian Religious Belief Animism is the belief in s p i r i t s, and as we have demonstrated, Hawaiian religion rests upon a basic belief in "spirits and the s p i r i t world. These s p i r i t s ('uhane) are also the gods (akua) in the ranking hierarchy of guardian gods ('aumakua) who protect the family from harm and who answer a l l kinds of trouble c a l l s from their family ('ohana) patrons. Thus a patron deity is an akua when called upon by a group of workers, but when turned to by the family for help is called an 'aumakua. Both the akua as "gods" and the 'aumakua as "ancestral guardian gods" are 'uhane ( s p i r i t s ). we can c l a s s i f y these s p i r i t gods as ancestral s p i r i t s ('aumakua) ranging from the recent deified departed dead in the family, or the ancestral s p i r i t gods (akua) who have never known mortal existence except in instances when they occupy human bodies for v i s i t s to earth and who are true s p i r i t s , or those who are god-like in that they have never experienced human death. These immortal s p i r i t s are those, then, with the greatest supernatural power (mana), and as they are called upon through prayer and r i t u a l , they impart their mana to human beings. Hen receive more of this power than women do, and chiefs more than commoners. Mana is the "animating" force in a l l l i f e forms and in all forms of universal energy. Since the source c t h i s power is from the spiritual to the material world, it follows that the material world flows from the spiritual into concrete being, and nu i s the conduit of i t s i n t e l l i g e n t, cognitive thought, whereby understanding or knowledge of i t s existenc perseveres through corporeal l i f e and back again into spiritual l i f e . Thus Hawaiian religion evinces a dependenc. between belief in spiritual entity ('uhane) residing in man and ancestral gods ('akua, 'aumakua), in man as l i v i n g god (kupua or "demigod"), and belief in the psycho-dynamic force of life-energy and power existing in a direct flow to all of creation; that i s , animism and animatism; man's l i fe and a l l l i f e in the creation being but a manifestation of the animating force of spiritual energy and power. Inasmuch as nature i s , however, both animate and inanimate, it can be asked how inanimate nature demons t r a t e s , in i t s dormancy, spiritual energy, and how Hawaiian belief in mana as residual, in all of creation's forms, handles the resolution between animation and inanimation? It is simple. "Life," in Hawaiian thought, is not restricted to animated, corporeal l i f e (ola), because "life" as emerging invigoration is s p i r i t (ea) in both inanimate and animate forms. Mana is either dormant and residual in the inanimate forms of l i f e or energy (if we see mana as "potential" energy) and also dynamic and active in the animate forms of l i f e (or "kinetic" energy). Light is not living (ola), but it is a manifestation of the great akua god Kane-ka-'onohi-o-ka-la (Kane-eyeballof- the-sun). So light is masculine, and an expression of mana as it emanates from the sunlight to man oc earth for his use. Light as tne inner 228