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 Integralism

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Elsydeon

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INTEGRALISM

ELSYDEON
 Copyright Information

INTEGRALISM

ISBN-13 978-0-359-76648-2
1st Edition
Copyright © 2019 Elsydeon
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 Table Of Contents

Preface: What Is Integralism? 1

The First Method of Integration: Orientation 3

The Essential Aspects 3
Aspect Vices: Excess & Deficiency 13
Graphic: The Essential Aspects & Lines of Affinity 15
Graphic: Essential Aspect Orienting Modes 16

The Second Method of Integration: Initiation 17

The Three Types of Awareness 17
The Three Faculties of Cognition 19
The Three Stages of Initiation 21
Divinity & Its Manifestations 29

The Third Method of Orientation: Organization 37

Overview of the Role Preferences 38
Functions, Sections, & Divisions 41
The Essential Aspect Roles 47
Graphic: The Essential Aspect Roles 50
Integral Organization: The Individual & Society 51

In Closing 66
Glossary of Terms 67
 INTEGRALISM

Preface: What Is Integralism?

Integralism provides a coherent and consistent means of

orienting the individual to the world. It empowers the
individual, yet simultaneously facilitates the manifestation
of a truly holistic society.

Integralism is a blueprint for perceiving the world through

the lens of Natural law: decoding apparent complexity
through the application of Natural simplicity, thus revealing
the implicit operations of Nature. It is grounded in the
concept of synarchy (literally “ruling together”) – a word used
here to refer to the inherent organizational tendencies of
Nature, independent of human interference.

Synarchic systems incorporate both hierarchical (vertical,

scalar, or consolidated) and heterarchical (horizontal,
concurrent, or distributed) structures.

Nature implicitly manifests hierarchical structures. This is

evident in observing the multiplicity of animate and
inanimate forms in our universe – from the smallest
organism up to the most complex forms of life, from
quantum particles to mega-galaxies.

Simultaneously, Nature also manifests heterarchical

structures – distributed nodal systems of similar expressions
interacting within a specific scope. Relationships between
peers of the same species, similar atoms, and planetary
bodies are evidence of heterarchy in Nature.

Synarchy is the Natural systemic coordination of hierarchy

and heterarchy. The elements of this Natural synarchy are
the salient orienting principles for any form of activity.

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Integralism is an emulation of that structure, and those

elements, applicable to all spheres of manifestation.

The Natural synarchy (or Cosmos) is an incredibly vast,

interconnected phenomenon. Divining the genuine
operating principles of Nature when viewing the Cosmos
from a limited perspective is quite challenging. However,
the result of a diligent inquiry into the Cosmos is the
discovery that Nature’s complexity is a result of a primal,
ubiquitous simplicity.

The Methods of Integration are the core practices of

Integralism. Integration begins with orienting the
individual to the world, and thereafter proceeds to provide
methods for individual and collective development, using
Natural law as its basis.

This book, Integralism, will focus on the Methods of

Integration, while future works will delve into specific
topics derived from these methods.

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The First Method of Integration:

Orientation
The Essential Aspects
Contained within every action, situation, event, or
experience, there are certain omnipresent factors – crucial
facets or “qualities” of manifestation. These Essential
Aspects are the orienting principles of Integralism.

There are eight Essential Aspects, each one representing a

primal quality of manifestation. The Aspects are of utmost
importance, for they are the organizing principles of Nature
itself: the ubiquitous, universal, and perennially valid
components of relative manifestation.

The eight Essential Aspects are arranged into four

complementary pairs. Each Aspect is connected with its
complement through a relationship of common origin and
inverse characteristics. This relationship is envisioned as a
Line of Affinity linking those two Aspects together.

There is a tension between the Aspects along each Line that

may be likened to a “tug-of-war”: the intensity of expression
of a single Aspect of the pair inversely affects its opposing
Aspect.

Orientation

Integral Orientation is the intentional recognition,

internalization, and application of the Essential Aspects,

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and may be likened to the process of learning to use a

compass.

The aim of Orientation is to provide an individual with the

means to understand all facets of activity, experience, and
manifestation. This is accomplished by orienting
observation to the eight Essential Aspects, and balancing
these Aspects along the four Lines of Affinity.

The Essential Aspects are fundamental orienting principles

applicable to subjective experience, objective manifestation,
as well as any combination thereof. The aim of Orientation
is to provide the individual with a “bird's eye view” of the
facets common to all activity, experience, and
manifestation.

The process of Orientation begins with considering how the

Aspects inform and affect each and every individual
experience, and later extends to viewing the Aspects in a
wider context.

As adults, individuals generally tend to prefer one Essential

Aspect in each Aspect pair, determining their preferences
along each Line of Affinity. These preferences form the
basis of the individual personality: a specific, “style”,
“attitude”, or Role.

Orientation is to place oneself in the “center of the

compass” – initially to acquire greater Awareness of one's
own Aspect preferences, and thereafter to cultivate their
opposites, leading to a state of increased integrity.

In individual development, each Line presents a “challenge”

which must be faced on a regular basis. Personal Aspect

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preferences are the default methods we use to cope with

these constant challenges. Orientation provides a means to
view these challenges abstractly, while providing more
options for meeting them.

The Line of Perpetuity

The first Line of Affinity is the Line of Perpetuity. This line

connects the primary Aspects: Independency and
Interdependency. This line describes the eternal interaction
between the totality of manifestation and its specific parts.

The Line of Perpetuity can be described as referring to the

relationship between time (the effect of the interaction of
“parts”), and space (the “whole” as ultimate context).

Independency is the Aspect associated with the Individual

domain of experience, along with the qualities of autonomy,
cohesiveness, focus, definition, and coherency.

Its complement, Interdependency, is associated with the

Collective domain of experience, along with the qualities of
contingency, relationship, inscrutability, equivocation,
ambiguity, and latency.

Independency is akin to an exclamation point (!),

emphatically stating its purpose and properties,
while Interdependency is like a question mark (?),
perennially shifting to suit the context, never holding to any
clear definition.

In this sense, Independency can be thought of as “content”,

while Interdependency is “context”. The relationship of
some form of content to an encompassing context is what

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allows for any manifestation to occur. Without a contextual

“frame” in which a definition is able to manifest, defining
anything is impossible.

The Challenge of Position

The Orienting Challenge associated with the Line of

Perpetuity is the Challenge of Position: balancing self and
environment, content and context: the Individual and the
Collective domains of experience.

This Challenge involves balancing one's own perspective

with those held by others, recognizing the unavoidable
interdependence between all manifestations, while also
maintaining independence, purpose, and self-worth.

The Orienting Modes associated with this Challenge are

Articulation and Association. Through the use of these
Modes, one may achieve balance on the Line of Perpetuity.

Articulation

Articulation is the Orienting Mode that cultivates Nobility,

the Integral Virtue associated with Independency. Nobility
is the Virtue of dignity, self-respect, consistent behavior,
and well-defined identity.

Articulation means clearly defining oneself, one's aims and

purposes. Using this mode is to focus on the content of a
situation or experience, ignoring the context temporarily to
manifest clear definitions.

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Association

Association is the mode that cultivates Humility, the

Integral Virtue associated with Interdependency. To possess
Humility is to always place things in proper context, and to
minimize arrogance, self-aggrandizement, and vanity.

When Orienting with the mode of Association, one

emphasizes context, interconnectedness, cooperation, and
alignment to existing conditions, temporarily setting aside
one's own purposes and positions.

The Line of Immediacy

The second Line of Affinity is the Line of Immediacy, the

Line linking the Essential Aspects of the present moment:
Assertivity and Receptivity.

Assertivity is the Aspect associated with the quality of

masculinity. It is the Aspect of dynamism, influence,
expression, aggressiveness, and initiative: directly engaging
with, influencing, and exploring the present environment.

Receptivity is the Aspect associated with the quality of

femininity. Its qualities are intuition, availability, sensitivity,
responsiveness, and self-reflection: relating to the
environment through interpretation, understanding,
perceptiveness, recognition, and other indirect activities in
the present moment.

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The Challenge of Participation

The Orienting Challenge associated with the Line of

Perpetuity is the Challenge of Participation: how to act and
to respond in the present moment, while balancing
influence and responsiveness.

To meet this Challenge, one must know when to be

dynamic, direct and forceful, and when to be attentive,
indirect, and subtle.

The Orienting Modes associated with this Challenge are

Execution and Examination, the Modes that balance the
Line of Immediacy.

Execution

Execution cultivates the Integral Virtue of Bravery. Bravery

is the Virtue of Assertivity, and is the ability to take
immediate action despite uncertainty – not knowing what
the result will be. True courage comes from mastering one's
impulses, balancing recklessness, impetuousness, fear, and
uncertainty, then proceeding to take effective action, despite
the circumstances.

Examination

Examination is the Orienting Mode that cultivates the

Virtue of Curiosity, the Virtue of balanced responsiveness.
Curiosity is to be interested, observant, and intuitive
without being overly vulnerable, obsessed, distracted, or
fearful. Being Curious, one is able to receive clearer and
more accurate information, leading to the ability to quickly
understand, and to master.

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The Line of Memory

Following from the Line of Immediacy are two inter-

related lines, the first of which is the Line of Memory. This
Line of Affinity connects the Aspects that relate the present
to the past: Criticality and Tolerancy.

Criticality is the masculine Aspect associated with the

Objective and External domains of experience. Its qualities
include impartiality, caution, dispersion, exclusion,
interruption, discontinuation, separation, and elimination.
It is the negatively biased or “no” Aspect: the past-oriented
principle that uses memory objectively to critically evaluate,
limit, and even terminate.

Tolerancy is the feminine Aspect associated with the

Subjective and Internal domains of experience, along with
the qualities of partiality, inclusion, valuing, care, and
incorporation. It is the positively biased or “yes” Aspect, the
principle of preference, subjective values, and advocacy.

The Challenge of Predilection

The Orienting Challenge associated with the Line of

Perpetuity is the Challenge of Predilection: balancing one's
own subjective preferences with objective facts and harsh
realities, while relating past experience and events to the
present moment.

The Orienting Modes associated with this Challenge are

Regulation and Adoption.

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Restriction

Restriction is the Orienting Mode that cultivates

Responsibility. Responsibility is the Integral Virtue of
objective, critical, unbiased evaluation, and of truthfully
recognizing extant contingencies.

Restriction is to evaluate one's own actions, experiences and

environment, without bias, in order to recognize facts,
conditions, truths and errors. It involves knowing when to
correct one's course and to drop unnecessary things, and
where to ruthlessly place emphasis.

Adoption

Sympathy is the Virtue cultivated by the Orienting Mode

of Adoption. This Virtue consists of the ability to both
recognize and adapt one's own subjective bias, bringing rise
to the ability to intimately consider the experiences of
others in relation to ones own.

Adoption is the Orienting Mode that emphasizes

cherishing, incorporating, and defending. Adoption is also a
lens of commitment and of synergy: creating something
greater through accommodation.

The Line of Anticipacy

The final Line of Affinity is the Line of Anticipacy, the

Line connecting Resiliency and Flexibility, the Aspects
relating to extending the present into the future.

Resiliency is the masculine Aspect associated with the

Objective and Internal domains of experience, along with

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the qualities of persistence, continuity, stability, reliability,

duty, diligence, and predictability. It is the principle of
planning and preparing.

Its complement, Flexibility, is the feminine Aspect

associated with the Subjective and External domains, as
well as the qualities of spontaneity, mutability, possibility,
uncertainty, and chance. It is the principle of responsive
adaptation to arising conditions.

The Challenge of Prediction

The Orienting Challenge associated with the Line of

Perpetuity is the Challenge of Prediction. This Challenge is
that of balancing future aims and expectations with
continual change, interference, and uncertainty.

The Orienting Modes associated with this Challenge are

Replication and Adaptation.

Replication

Replication cultivates the Virtue of Tenacity, the ability to

persist despite change, difficulty, or interference; continually
carrying out necessary tasks, working towards chosen goals,
and honoring prior commitments.

Replication involves repetition, practice, and diligence. This

Mode is a lens of the unwillingness to give up, and holding
steadfastly to one's chosen direction.

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Adaptation

This Mode of Orientation cultivates the Integral Virtue of

Spontaneity, the quality of being flexible enough to rapidly
adapt to situations, manipulating existing definitions, while
avoiding rigidity and clinging; maintaining the potential for
transformation.

Adaptation is to “go with the flow” in order to achieve one's

own purposes. In contrast to Replication, it's emphasis
shifts at any given moment, depending on the situation.

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Aspect Vices: Excess & Deficiency

When any particular Essential Aspect is out of balance

(through either an excess or deficient expression), the excess
of one Aspect along one of the Lines of Affinity leads to a
deficiency of its complement.

Vices on the Line of Perpetuity

An excess of Independency leads to Arrogancy, as does a

deficiency of Interdependency. Arrogancy is pride:
maintaining a disproportionate sense of self-importance due
to a lack of balance between oneself and the environment.

A deficiency of Independency leads to Submissivity, as does

an excess of Interdependency. In contrast to the positive
Virtue of Humility, Submissivity consists of regularly
indulging in excessive self-pity and low self-esteem, as well
as maintaining a defeatist attitude (always “giving up”).

Vices on the Line of Immediacy

An excess of Assertivity leads to Insistency, as does a

deficiency of Receptivity. Insistency is the tendency to
inappropriately push your agenda even when circumstances
clearly call for other actions.

A deficiency of Assertivity leads to Susceptibility, as does

an excess of Receptivity. Susceptibility is to be overwhelmed
by the pressures of the present moment, either through lack
of assertiveness, or hyper-sensitivity.

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Vices on the Line of Memory

An excess of Criticality leads to Hostility, as does a

deficiency of Tolerancy. Hostility is the expression of undue
animosity, captiousness, and intolerance, it is quite different
from the Virtue of Responsibility.

A deficiency of Criticality leads to Leniency, as does an

excess of Tolerancy. Leniency is the tendency to be hyper-
tolerant, as well as hyper-inclusive, regularly “giving in” to
the desires of others without exercising appropriate
Responsibility.

Vices on the Line of Anticipacy

An excess of Resiliency leads to Obstinacy, as does a

deficiency of Flexibility. Obstinacy (“stubbornness”) is the
ingrained tendency to follow through with what has been
previously decided, even when it is no longer helpful, useful,
or valuable.

A deficiency of Resiliency leads to Impulsivity, as does an

excess of Flexibility. Impulsivity refers to an inability to
“follow through” – sticking to plans or aims, as well as a
tendency towards unpredictable instability.

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 INTEGRALISM

The Second Method of Integration:

Initiation
Integral Initiation is a three-stage process that facilitates
and expedites the process of personal integral development,
placing the individual within a coherent framework of
purpose and destiny.

Through Initiation, one becomes aware of one's own origin,

situation, faculties, and potentials, thereby coming to terms
with the complexities and difficulties of incarnation.

The Three Types of Awareness

Each stage of Initiation corresponds to one of the three
types of Awareness: Cognition, Consciousness, and
Awareness itself. In this context, these words have very
specific meanings – they refer to specific levels of
Awareness, and are not synonymous with one another.

Cognition

The first type of Awareness is Cognition, a highly

specialized and complex form of Awareness, limited in
scope and emphasis.

Each species is endowed with a specific form of Cognition:

a specialized blueprint for the activities of that species.
Although different life forms co-exist with one another,
each one perceives their environment differently, using a
methodology appropriate to that species.

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ELSYDEON

Consequently, individuals within a specific species

inherently emphasize similar methods of perceiving, even
while taking into account minor individual variations of
preference and expression. This difference in emphasis also
extends to sub-species, where there are less extreme (yet
relevant) differences in perception and behavior.

Human Cognition involves three broad faculties: Body,

Life, and Mind, which encompass all properties and
variations of human identity. The gestalt of these three
faculties provides the matrix that allows us to perceive in the
“conventional” manner, and to act in the everyday world.
To most human beings, anything beyond the scope of this
construct is excluded, and may as well not even exist.

Consciousness

The second type of Awareness is Consciousness: Awareness

that is capable of perceiving Integral Energy, the universal
substance of relative manifestation. Consciousness is a
subtle Awareness that simultaneously transcends and
includes all of the possible forms of Cognition.

Where Cognition is perception purely in terms of a specific

pattern of Energy, Consciousness is perception of the
Integral Energy itself. The island of Cognition that makes
up the total perception of the average human being is only a
mote in the ocean of Consciousness.

Awareness

The third and most encompassing of the three types is

Aperceptual Awareness or “Awareness itself”: the raw,
unconditioned potential for perception.

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Aperceptual Awareness is also known as Divine Essence. It

is the primordial principle of creation, and is not in any way
an emergent property of matter. To the contrary, it exists in
its unadulterated form prior to all relative manifestation.

Awareness is so vast that it transcends Nature, for

Awareness itself is the perennial wellspring of all relative
manifestation – expressed through Nature, not created by
Nature.

The Three Faculties of Cognition

Primary to Perceptual Integration understanding the three
faculties of human Cognition; realizing that they are part of
the seamless whole of said Cognition, and effectively
consolidating them in one's Awareness as part of a single
system, in preparation for achieving Consciousness.

Body: The Material Faculty of Cognition

This is the physical body, along with it's genetic instincts

and sense organs — the bones, blood, flesh, organs, cells,
DNA, etc. Since human beings are sexual organisms,
Nature shapes the body into a specific form through the
union of the specific properties of the parents, and
subsequent development. The perceptual object of the Body
is matter, interpreted with the physical senses.

Life: The Animate Faculty of Cognition

Life is the “life-force”: the motive, transactional, or

Animate principle expressed through an individual. This is

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ELSYDEON

the motivating vital principle that allows for activity to

occur. It also accounts for the existence of emotion, desire,
repulsion, and attraction. The perceptual object of Life is
emotion and “feeling”.

Mind: The Conceptual Faculty of Cognition

Mind is the abstract, imaginal, or Conceptual faculty. It

provides for thoughts, concepts, aims, goals, plans, abstract
memories, theories, fantasies, etc. The faculty of the Mind
makes it possible to speculate concerning things that may or
may not exist in terms of Body or Life. The Conceptual
faculty is no less valid than the Material or Animate
faculties, it simply differs in having concepts and ideas as its
perceptual object.

"The Human Candle"

Using a conventional metaphor, the three faculties of

human Cognition may be compared to a lit candle.

The Body is like the substance of a candle, being both the

wax and the wick.

The wax may be replenished with relative ease, but it is very

difficult to replenish the wick. Of course when either is
consumed, the candle flame goes out, and this is akin to
death. Generally, the length of the “wick” is fixed, but the
availability, quantity, and quality of the “wax” can be
changed.

Life is like the flame of a candle, it is always in motion, and

is consuming both the wax and the wick. The flame must be

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maintained, protected, and cultivated, in order so that it

may continue burning.

Mind is akin to the light that a candle emits. A weak flame

will produce only minimal light; consequently, a strong
mind is founded on robust Body and Life-force. A flame
that is burning too strong, too weakly, or too wildly will
lead to a disturbed mind.

The Three Stages of Initiation

Stage 1: Perceptual Initiation

The first stage of Initiation is Perceptual Initiation. This is

the process of integrating one's own perceptions:
consolidating the seemingly disparate and even
disconnected parts of one's incarnated identity into a
functional, coherent whole.

Perceptual Initiation begins with examining one's situation.

Human beings are a specific species (incorporating several
sub-species) who employ a sophisticated form of Cognition,
one that incorporates three broad faculties. Recognize that
your incarnation as a human being is defined by (and
generally limited to) the scope of the three faculties of
human Cognition: Body, Life, and Mind.

A human being is an end-product of the process of Nature,

its substance ultimately composed of Integral Energy,
Energy that is expressed through the three faculties of
human Cognition.

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ELSYDEON

The functional and perceptual faculties of a human being

are, at the outset, the result of a specific genetic blueprint,
combined with the environmental conditions during
gestation and birth. This combination determines physical
characteristics, sex, congenital maladies and/or advantages,
structure, metabolism, immunity, and basic intelligence (the
“hardware” of a human being).

The environment in which a child is raised modifies this

“hardware”. Factors include nutrition, environmental
hazard, siblings, parental availability and competence, the
nurturing (or lack thereof) of one's family and community,
as well as the linguistic and conceptual imprinting derived
from society at large (the “software”).

Adolescence is the usual (and optimal) time to begin

Initiation, for puberty is a built-in interference state or
“planned mutation” in the Body, Life and Mind of the
individual. However, this opportunity is rarely seized upon
in any effective fashion, but is instead squandered on
various forms of rebellious behavior.

By the end of adolescence, the average human fully

identifies with the contents of Cognition – this is, after all,
completely Natural. The identification derived from
focusing upon, and thereafter becoming strictly limited to
operation within the boundaries of human Cognition nearly
always supplants any wider Awareness.

At this stage, the individual is likened to a raw mineral ore,

a material with a specific shape, replete with various
tendencies, impurities, hindrances, strengths, and other
traits. These properties, whether beneficial or detrimental,
are the Natural and inevitable result of its manifestation.

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The origins, upbringing, memories, and personal history of

an individual have shaped the “ore” into the form it has
taken. This “ore”, the gestalt complex derived from
identification with the fixed contents of Cognition, is called
a Cognitive Construct, or simply a Construct.

Where the average individual may consider the condition of

identification with the Cognitive Construct to be final, the
Integralist instead takes up the challenge of refining this
raw material, to retrieve the “precious metal” contained
within. Perceptual Initiation is the process of refining this
“precious metal”, and recognizing the existence of the
Cognitive Construct is a crucial step in this endeavor.

The Cognitive Construct is what we commonly call “self”:

identification with a crystallized pattern incorporating the
three faculties of human Cognition. The Cognitive
Construct is not merely personality or appearance, it is the
perceptual reflection of a living being, framed and contained
entirely within the context of Cognition.

The interaction of the Identities of similar entities creates a

sort of "Cognitive Matrix". A Cognitive Matrix exists only
in terms of Cognitive Constructs, is entirely a byproduct of
its participants, and is only tangentially related to the actual
world in which we exist.

In the case of human beings, this consists of consensual

interpretations derived from the Conceptual, Animate, and
Material principles. There are, of course, subcategories of
Cognitive Matrices related to sub-species, cultures, and
sub-cultures. These clusters of interpretation have various
points of overlap.

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Perceptual Initiation is to deconstruct the Cognitive

Construct, bringing rise to Consciousness, while also
retaining the use of human Cognition. It is to recognize
that however valuable one's Body, Life, and Mind may be,
they are not the totality of one's incarnation.

Consciousness, as Awareness transcending the human

condition, does not hinder the Cognitive expressions
previously discovered through the formation of the
Construct, rather, it provides a wider and deeper context.

Cognition, when delimited by a Cognitive Construct, is

akin to the situation of a fish in a fishbowl, limited to what
it has known and experienced when the Construct was
forming, constantly recycling the same attitudes, beliefs,
and experiences. This "fishbowl" is a protector, as much as it
is a limitation, walling off the unknown and mysterious.

Those human beings who never achieve Consciousness

remain ignorant of their true potential, and live out their
lives in the “ordinary” fashion – entirely subject to the
whims of Nature.

Soul Activation

The final aim of Perceptual Integration is Soul Activation.

Integralists strive to break the fixation of Cognition, even if
for only a brief moment. The Soul activates when an
individual interrupts the fixation of Cognition, along with
its correlate Construct.

Hidden within any sentient entity, at the very root of

human Cognition, is the ever-present genuine sense of self,
or “I”. The Cognitive Construct obscures this “I-ness”, by

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claiming and usurping it. Transcending this Construct

(moving beyond the specifics of one's incarnation, and
thereby recognizing the genuine sense of self) is the means
to manifest the Soul, and it's concomitant Consciousness.

Perceptual Initiation is the process of removing obstructions

to the immediate experience of this “I-ness”, allowing it to
be expressed without distortion.

Paradoxically, the Construct is both a useful protector

(providing knowledge, context, and survival strategies for
existing in the everyday world) and an adversary which
prevents further Integration. Transcending it often proves
difficult, for it appears to be one's very own self, when it is
actually nothing more than a fixed pattern of Cognition.

Human Cognition itself is not an adversary, it is quite a

valuable asset. One must not erroneously seek to destroy its
faculties, but instead strive to dethrone the Cognitive
Construct, divesting it of its despotic role in the theater of
Cognition.

Through subjugating the Cognitive Construct, even briefly,

the Soul will begin to emerge, and Consciousness will arise.
But to lift this veil, the faculties of Cognition must first be
recognized, understood, and consolidated under the banner
of Cognition itself.

True interruption of this fixation always involves the

intimation of the existence of something greater than
oneself (Divine Essence), and this insight is the spark that
ignites the Soul, placing the individual within a greater
context: the realm of Nature, beyond the limits of
Cognition.

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The Soul, strictly speaking, is neither faculty or object.

Rather, it consists of a persistent, functional relationship
between Divine Essence and the individual, which must be
activated in the individual before it manifests.

The Soul is a bridge between the aperceptual origin of all

sentience (Awareness) and a singular manifestation of that
Awareness (the individual), and this bridge manifests as
Consciousness and Will. Consciousness is the perceptual
faculty of the Soul, and Will (“true Will”) is its intentional
faculty.

The process of Perceptual Initiation is founded in the

acceptance of the very specific challenge posed to human
beings by Nature: the challenge of human Cognition. This
is the challenge of the apparent in contrast with the
genuine, the dichotomy of the self vs Self.

In transcending the Cognitive Construct, an individual is

able to employ Consciousness along with Cognition, rather
than Cognition alone. Consciousness transcends the human
condition, and therefore is quite difficult to explain in terms
of Body, Life, or Mind.

A single moment of interruption of the total fixation of

Cognition is enough to provide a “beachhead” into this
higher level of Awareness, allowing one to begin to truly
self-actualize. The initial activation of Consciousness is the
first step towards the true adult stage of human life.

Completing Perceptual Initiation extends the scope of the

understanding of the life-cycle of a human being to include
the development of the Soul, and provides a direct

26
 INTEGRALISM

connection with the Divine Essence from which Souls are

derived.

Stage 2: Soul Initiation

Examining the Cognitive Construct is the initial focus of

Soul Initiation. As human beings, our identification with
the contents of Cognition is so immersive that we confuse
our perceptions (filtered through the Construct) with the
actual Energetic impulses upon which these perceptions are
ultimately based.

Activating the Soul changes this, but this doesn't mean that
the Soul immediately possesses a fully-realized functioning
Consciousness. A child has to learn to walk, talk, and
understand the environment. In a similar fashion, the Soul
has to reach a state of maturity.

With the activation of the Soul, one is able to examine the

contents of Cognition from an entirely new perspective:
Consciousness. This provides sufficient detachment from
the contents of Cognition to allow one to face the
complexities of its fixation.

The Soul ultimately tends towards greater alignment with

Divine Essence, however, the Cognitive Construct will
generally hinder this tendency. Soul Initiation aims to
eliminate this Construct, bringing Cognition under the
dominion of the Soul alone.

When one has realized that the Cognitive Construct is akin

to a mask that covers the Soul, and furthermore, that
Cognition is simply an interface created for the purpose of
exploring the complexities of relative existence, one may

27
ELSYDEON

begin to deconstruct inhibiting beliefs, emotional

attachments, and inherited concerns of the Body, Life, and
Mind. This deconstruction is achieved while also
celebrating the genuine quality of one's specific origins, in
contrast to those fixations pertaining to the Construct.

Soul Initiation is the process of intentionally shifting the

fundamental orientation of one's Awareness to emphasize
Consciousness, rather than Cognition. It consists primarily
of the exercise of Consciousness and Will, which may be
applied various activities.

The faculties of Cognition are very compelling, and this

makes Soul Initiation a challenge. Furthermore, the many
activities and distractions of daily life require the constant
use of Cognition, making it difficult to emphasize
Consciousness.

A major hindrance to Soul Initiation is the tendency of the

Cognitive Construct to persistently reassert itself, bringing
one back within its boundaries. This re-insinuation of its
dominance interrupts and obscures Consciousness.

Consciousness may be expressed through the faculties of

Cognition, but never encompassed by them. During Soul
Initiation, one must learn to employ Consciousness even in
the midst of everyday activities.

Where the average human being employs Mind, Life, and

Body in a disjointed fashion, the truly Conscious individual
acts from the unified point of view of the Soul, and through
this is able to use Body, Life, and Mind in a more effective
fashion.

28
 INTEGRALISM

Divinity & Its Manifestations

A major part of Soul Initiation is to achieve a true
understanding of the Soul, Nature, and its origin: Divine
Essence. To provide a basis for the perceptual context of
Consciousness (as opposed to Cognition) it is first
important to understand Divinity and its manifestations.

Divinity & Divine Essence

Divinity is that which is infinite & eternal, possessed of

neither origin, nor limitation. It is unknowable, for it
transcends the boundaries of relative manifestation.
Divinity is absolute reality, because everything else
ultimately depends on it for its very existence.

For those who are agnostic (or simply uncomfortable with

theological terms), it is sufficient to call it Infinity, Ultimate
Reality, Actuality, or the Unknowable, and to recognize
that it (whatever one may consider “it” to be) is the ultimate
basis of all that exists.

Divinity encompasses all potentials, and all possibilities. It

is unconditioned by any quality of relative manifestation,
while simultaneously encompassing each and every possible
attribute or property within its complete limitlessness.

Although all relative manifestations rely on Divinity for

their very existence, the appearance of such manifestations
has absolutely no effect on Divinity itself.

29
ELSYDEON

Divine Essence (Essence) is Divinity that is characterized

by a singular limitation, that of "beingness" or "existence".
Essence provides the implicit fabric of relative existence.

As mentioned previously, Divine Essence is synonymous

with aperceptual Awareness. It is the ubiquitous existential
principle, the primordial manifestation of Divinity, abiding
within all that may be expressed, understood, or
experienced.

Essence is the originator of all sentience, for it is Awareness

itself: the unified, pure potential for perception. It is also
“beingness” itself, eternal, seamless, and existentially
complete. It has neither beginning nor end, for it
transcends the principles of space and time.

Divine Essence does not arise within the Cosmos, for it is

eternally self-existent. Rather, Awareness is expressed
through sentient beings, via Nature and the myriad forms of
Cognition.

Each and every instance of relative Awareness is an

expression of the singular Awareness of Divine Essence
itself, and is therefore inherently connected to Essence,
even if this connection is not Consciously realized.

Divine Nature & Essential Modulation

Divine Nature (Nature) refers to the spontaneous principle

of Essential modulation: the apparent division, regulation,
or apportionment of Essence. Divine Nature is the
operating principle of relative manifestation.

30
 INTEGRALISM

In order for the Cosmos to arise, Essence must qualify,

limit, or reflect upon itself, thereby providing a matrix for
the emergence of relative manifestation. This is achieved
through the spontaneous, primordial Divine impulse known
as Nature.

Through Nature, Essence does not actually divide, for the

seeming bifurcation occurs only within Essence, and is
actually accomplished through the Natural modulation of
Essence in relation to itself.

Nature arises of and through Essence, just as Essence arises

of and through Divinity. Considering that Essence and
Divinity only differ in regards to the quality of “existing”,
Nature is also said to arise through Divinity itself.

Integral Energy & The Cosmos

Integral Energy is modulated Essence, the manifest

“substance” of the Cosmos, consisting of a specific
configuration or pattern of binary information abiding
within (and composed of) Essence itself.

Energy is both fractal (self-similar at all levels of detail) and

holonic (specific patterns or units of Energy are “wholes”
when regarded individually, yet they are still “parts” of
Essence when viewed collectively).

A unit of Energy is not defined by quantity, but by its

content and context in regards to the Cosmos as a whole.

Cosmos is specifically defined as the sum total of all Energy

currently existing; it refers to the totality of the Natural
synarchy.

31
ELSYDEON

The Essential Aspects

The Essential Aspects (as described in the earlier section on

Orientation) are the primordial modulations of Essence, the
“keystones” of the Cosmos.

As the elemental categories of information that manifest

through Nature, the Essential Aspects are the medium
through which relative manifestation occurs.

The Aspects are both the primordial paths of Cosmic

unfolding and the implicit “tendencies” or “laws” of Nature,
for Energy may be formed only via the medium of (and in a
manner consistent with) the Essential Aspects.

Due to the influence of the Essential Aspects, the products

of Nature are possessed of an ubiquitous, self-consistent,
and basically coherent binary logic.

Divine Spirit & The Soul

The purpose of relative existence is for Divinity to express,

experience, and comprehend itself through the
manifestation of Essence and its modulations.

This implicit purpose is not “planned” in any way; rather, it

is spontaneously achieved through the manifestation of the
countless forms of sentience that arise within the Cosmos
through the modulatory process of Nature.

Souls are the means through which Divinity experiences

distinct expressions of its infinite potential, while
simultaneously achieving Awareness of its Essence. As they
are the means through which Divinity fulfills its wish to

32
 INTEGRALISM

understand, experience and express itself, Souls are the

ultimate product of of Nature, the “fruit on the tree of life”.

The Soul is the instrument of Consciousness, and the means

through which Divine Essence becomes self-Aware. While
Nature is the spontaneous process of relative manifestation,
the Soul is the self-directing expression of Divinity.

A Soul activates when a sentient being becomes Aware of

Divine Essence, through transcending the Cognitive
Construct. This event connects the eternity of Essence with
a point in space and time, therefore each Soul is infused
with its own innate “trajectory”. This trajectory or “Soul-
urge” is the implicit path of the Soul.

The Soul is fully realized through achieving unity with

Nature: accepting and integrating Natural Law as the
consequent expression of one's fundamental identity as an
avatar of Divine Essence, and recognizing Essence as the
origin of Nature itself.

Divine Spirit or Spirit is the principle arising from the

intimate relationship between Divine Essence and the
individual. Through the medium of the Soul, Nature is
infused with the Awareness of Essence, resulting in
“activated Nature”. It is the convergence of Essence,
Nature, and the Soul.

The relationship between Essence, Nature, and the Soul

expressed as Spirit can be envisioned as a feedback loop
moving from the Soul to Essence, through Nature-as-
Spirit, and back to the Soul.

33
ELSYDEON

With the assistance of Spirit, individual existence becomes

an arena for the investigation of Soul, Nature, and Divine
Essence. The experience of synchronicity is magnified, as
Spirit evokes instructive experiences. Existing circumstances
converge, leading one towards deeper understanding,
meaning, and purpose.

Consciousness itself is already an enhanced Awareness, in

comparison to Cognition. However, once a connection with
Spirit is established, one acquires the further capacity of
learning directly from Spirit itself, having access to the
proverbial “database of Nature”. Communing with Spirit,
with a purpose, one may receive direct answers to questions
that may otherwise remain unanswered.

In this case, Divine Spirit permeates Nature, and the prior

condition of antagony or disharmony with Nature is
replaced with a condition of unity, support, and assistance.

Actualizing the Soul

Soul Initiation culminates in identification with Divine

Essence. Essence recognizes itself fully, as itself, through
the medium of the actualized Soul. Through this
realization, the Cognitive Construct is destroyed, although
the faculties of Cognition continue to function normally.

Divine Essence is realized as a blissful, limitless, changeless

totality, self-explanatory in its own beingness, and is
recognized clearly as one's own self. Awareness is unified
into a seamless whole.

Thereafter, the actualized Soul serves as an avatar of

Nature-as-Spirit: a living embodiment of Essence. One

34
 INTEGRALISM

engages with the Cosmos on entirely new terms. All activity

is in tune with Nature-as-Spirit, unpretentious, concise,
effortless, and spontaneous; embracing the positive and the
negative outcomes of every process of existence as the
necessary prerequisite instigators of Self-Awareness.

The Essential Aspects, and every manifestation of Nature

derived from them, are revealed to be mere modulations of
Essence. Although they govern relative manifestation, they
are ultimately illusory – props that were necessary for the
unfolding of the Soul.

Stage 3: Essential Initiation

Essential Initiation is the final stage of Initiation, the aim of
which is to transcend Divine Essence itself, in order to
attain unity with Divinity.

Through Soul Initiation, the experience of the Cosmos is

merged with Essence, revealing a seamless whole:
Awareness itself. However, one still retains the sense of
existing as this singular Awareness.

To complete Essential Initiation, one must finally merge

with Divinity, the ultimate reality, through an absolute
unfettering of Awareness: the revelation of the infinite,
transcending even the sense of beingness.

The Essential Aspects themselves recede, Nature becomes

as a mote of dust, time and space dissolve entirely,
Awareness itself is rendered as naught when Divinity
becomes unfettered.

35
ELSYDEON

This is an experience about which little can be said – what

indeed occurs when Awareness is truly transcended?

Some individuals complete Initiation while alive, others

only at the end of their lives. Rare individuals experience
Essential Initiation spontaneously, and do not proceed
through the other stages. Such individuals may be unable or
disinclined to actively transmit their wisdom to others.

For Integralists, Essential Initiation is based upon the

foundation of the previous stages of Initiation. This
foundation allows for such an individual to provide much
benefit to others through providing a living example,
capable of spontaneously relating to others based on the
prior experience of Initiation.

At any rate, the fully Initiated individual serves as an

exemplar to all whom they interact with, sowing the seeds
of Initiation without effort. Such a one is both master and
servant of the Cosmos, and distinguishes not between the
two.

36
 INTEGRALISM

The Third Method of Integration:

Organization
Integral Organization is founded in the study of the
Essential Aspect Roles as they apply to individuals and
groups. It provides a means to practically organize synarchic
societies of any size or type, for the purpose of manifesting
and maintaining an Integral Network.

The Composition of Roles

As mentioned previously, individuals tend to prefer one

Essential Aspect in each Aspect pair, along the four Lines
of Affinity. These preferences determine the “Integral Role”
encoded into the Cognitive Construct. This Role is derived
from prior experience, nativity, upbringing, and
environment.

The Role is a specific style of behavior, an approach to

interacting with the environment. Roles are composed of
four Aspect preferences along each of the Lines of Affinity.
There are sixteen Roles.

As Roles consist of a combination of Line preferences, the

particular preferences influence one another, bringing rise
to a specific style of interaction.

Roles are not permanent, rather, they are strongly

established tendencies. Once established, the Role tends to
remain fixed during one’s lifetime, unless an individual
engages in some form of Perceptual Initiation.

37
ELSYDEON

Ideally, an individual is capable of balancing the Essential

Aspects, expressing each in equal measure. However, this is
quite a rare occurrence, unless one has passed through Soul
Initiation.

Overview of the Role Preferences

The Line of Perpetuity

Independency

Individuals with a preference for Independency tend

to resist demands placed on them by others,
preferring to be as self-directed as possible. They
prioritize their inner world over the environment,
and are more concerned with establishing definitions
than adapting to circumstances.

Interdependency

Individuals with a preference for Interdependency

are concerned with how everything fits together.
They prioritize relationships over definitions. They
tend to attune to existing conditions, rather than
attempting to order the world according to a self-
generated definition.

The Line of Immediacy

Assertivity

Individuals with a Role that emphasizes Assertivity

are interested in influencing the environment in a

38
 INTEGRALISM

tangible way. They tend to take action, and want to

make their actions count. These individuals tend to
be energetic and outgoing. They are likely to be
interested in exploring and experimenting.

Receptivity

Receptive individuals are introspective. They are

adept at making leaps of intuition based on limited
information. For the Receptive, gathering
information through experience and reflecting on it
is prioritized over externally-directed activity.

The Line of Memory

Criticality

Individuals who emphasize Criticality regularly refer

critically to past events. They tend to be cautious and
uncompromising, evaluating mistakes, discrepancies,
irregularities, and unwanted experiences before
addressing positive or desirable experiences. They are
inclined to disregard personal preference in favor of
facts.

Tolerancy

Individuals with a Tolerant Role tend to emphasize

positive experiences, cultivating the memory of what
they find valuable, desirable, and worthwhile. They
have an accommodating attitude towards self,
environment, and others. They are less likely to dwell
on mistakes or negative experiences than Critical

39
Another random document with
no related content on Scribd:
Waimea, then on to Hanapepe
and Wahiawa. When he reached
Wahiawa, he saw a great
number of people on the plain of
Kalae gathering stones; men and
women and children. While
Kamalama was standing looking
at the people, a man came up to
him, so he asked: “What are the
people doing over there on the
plain?” The man replied: “They
are gathering stones.” “Stones
for what?” asked Kamalama.
“For Kaeleha and Aikanaka to
fight Kawelo.” Kamalama was
thus made sure that the rumors
heard by Kawelo were only too
true. He then retraced his steps
and went direct to his home and
dispatched a messenger to
Kawelo to inform him of what he
had seen.
Upon the arrival of the
messenger in the presence of
Kawelo at Hanamaulu, he told
him how Kaeleha and Aikanaka
were making preparations, by
gathering stones, for another
conflict. When Kawelo heard
this, a great anger welled up in
him against his son, Kaeleha. He
then immediately rose and
Ia Kamalama e nana ana,
halawai mai la kekahi kanaka
me ia, a ninau aku la ia: “Heaha
ka hana a kela lehulehu o ke
kula e paapu mai la?” I mai la ke
kanaka: “He hoiliili pohaku.” “He
pohaku aha?” wahi a Kamalama.
“He pohaku kaua na Kaeleha
laua o Aikanaka, me Kawelo.”
Alaila, maopopo iho la ia
Kamalama, he oiaio na olelo a
ka elele i hai mai ai ia ia, alaila,
emi hope aku la kana hoi ana, a
hiki i ka hale, hoouna aku la ia i
elele, e hai aku ia Kawelo.
A hiki aku la ka elele i mua o
Kawelo ma Hanamaulu, hai aku
la ia ia Kawelo, i ka
hoomakaukau o Kaeleha a me
Aikanaka i ka pohaku, no ke
kaua hou. A lohe o Kawelo i keia
mau olelo, komo mai la ka huhu
wela loa ia Kawelo ia wa, no
kana keiki no Kaeleha. Ia wa,
hele mai la o Kawelo mai
proceeded to Wahiawa, which
lies on the other side from
Hanamaulu. When he arrived at
Wahiawa, he saw several war
canoes belonging to Kaeleha
and Aikanaka, just back of the
great mounds of stones. On the
sides of the mounds of stones,
he saw women and children with
stones in their hands, and all
were apparently ready for the
conflict. All Kawelo had in his
hands were his war club, Kuikaa,
and his wife’s pikoi, two
weapons to defend himself with.
the battle between
kawelo, and kaeleha
and aikanaka.
In this battle we will see how
brave and powerful Kawelo
really was, because, although he
was all by himself, he fought
against the multitude that
opposed him. In the fight,
Kawelo was not able to dodge
the stones that were hurled at
him, for a great many of them
were thrown at the same time,
therefore he stood in one place
Hanamaulu mai a hiki i
Wahiawa, ma kela aoao mai. Ike
mai la ia i na waa kaua o
Kaeleha ma, ma ke kua aku o na
eho pohaku. Aia ma na aoao o
ka eho pohaku, na wahine me
na pohaku i ka lima, a pela na
keiki ma kekahi aoao o ka eho
pohaku, me na pohaku i ka lima.
Ua makaukau lakou a pau loa no
ke kaua ana. O na mea kaua ma
ko Kawelo lima, o ka laau palau
no ana o Kuikaa, a me ka pikoi a
kana wahine, a
Kanewahineikiaoha. Nolaila,
alua wale no ana mea kaua.
ke kaua ana o kawelo,
me kaeleha a me
aikanaka ma.
Ma keia kaua ana e ike ai kakou
i ke koa a me ka ikaika lua ole o
Kawelo, no ka mea, hookahi ia,
a he nui mai kona mau enemi.
I ke kaua ana, aole e hiki ia
Kawelo ke alo ae, no ka nui loa
o na pohaku e lele mai ana i
luna ona. Nolaila, ku malie iho la
o Kawelo i waena o na pohaku e
hailuku ia ana. Ma keia hailuku
while the stones were hitting him
from all sides. In course of time,
Kawelo was completely covered
by the stones, the stones rising
until his height was reached.
When Kawelo saw this, he
pushed the stones from off him
and for a time he would be free;
but this was only for a very short
while, for the stones would come
so fast that again he would be
covered. This was continued
until Kawelo began to grow
weaker and weaker, so that
finally he was unable to push the
stones away from him. After a
while the mound [66]of stones
over Kawelo grew higher and
higher, when at last nothing else
could be seen but a great mound
of stones which was like a grave
for Kawelo.
When the people saw that
Kawelo was entirely covered
over with stones, they believed
that they had killed him, for they
were sure that none could live in
such a hail of stones as was cast
at Kawelo. The people then
ceased throwing and they came
and took the stones from off of
Kawelo. After a while he was
ana, ua paa o Kawelo i na
pohaku, ma kela aoao a ma keia
aoao, a ua like hoi ke kiekie o na
pohaku me kona kiekie. Nolaila,
lu ae la o Kawelo i na pohaku, a
hiolo iho la, ma o a maanei o
kona kino. Iloko o ia wa a
Kawelo e lu nei i na pohaku, lele
hou mai la na pohaku a luna,
pela no ka hana ana a
nawaliwali o Kawelo. Ia wa, ua
paa o Kawelo i na pohaku, mai
lalo a luna loa [67]ae o kono poo,
a lilo iho la o Kawelo i eho
pohaku, a lilo no hoi ka pohaku i
lua kupapau nona ia wa. A ike
na kanaka a pau loa, ua paa o
Kawelo malalo o na pohaku,
manao iho la lakou, ua make o
Kawelo, no ka nui o na kanaka e
hailuku ana i na pohaku me ka
ikaika loa. Nolaila, hooki iho la
lakou i ka hailuku ana i na
pohaku. Kii aku la na kanaka, a
wehe ae la i na pohaku, a loaa
iho la ke kino o Kawelo, ua
palupalu loa, a ua poholehole ka
ili a puni. Hapai ae la lakou, a
hahau iho la i kona kino, a
hookokoke iho la ma kona opu e
hoolono ana, i ka make loa, a i
ka make ole. A maopopo iho la
ia lakou, ua make io no o
found all bruised from head to Kawelo. Nolaila, hooholo iho la
feet and, to all appearances, lakou, o Aikanaka ke ’lii o Kauai
lifeless. They then took up his a puni.
body and began to beat it with
clubs, after which they leaned
over him and listened to see if he
was alive or dead. After a while
they made sure that Kawelo was
indeed dead, and they
proclaimed that Aikanaka was
the king of Kauai.

In this battle and the subsequent Ma keia hailukuia ana o Kawelo,

beating with clubs, it turned out
strange that after all Kawelo was
not really killed. It seemed that
he still had a little spark of life
within him, and in course of time
he came to life again. But this
was not known; consequently,
his enemies were prevented
from killing him outright. Kawelo
was aware that, if he showed
any signs of life when they
examined him, he would be
killed, so he pretended to be
dead.
he mea kupanaha loa ia ma ka
noonoo ana iho, i ko Kawelo
make ole i loko o keia kaua ana.
Ua uuku loa kona wahi ola i koe,
aole nui loa, a he wahi hanu
uuku no hoi i koe i loko ona, aole
nae he ike ia, nolaila, ua pakele
oia i ka pepehi maoli ia e kona
mau enemi. He wahi maalea no
ia o Kawelo, ma ka wa i huli ia ai
kona hanu e na enemi.

CHAPTER X. MOKUNA X.
 The Temple of
Aikanaka.—How
Kawelo Came to Life
Again.—He Slaughters
His Opponents and
Becomes Again Ruler
of Kauai.
This temple of Aikanaka’s was
made by him as a place to offer
sacrifices in, such as human
beings, pigs, bananas, fish, awa
and other things. Aikanaka
therefore had this temple built for
his gods, at Maulili, Koloa, 79 and
this place can be seen to this
day. But since its completion no
human sacrifice had been
offered upon its altar. Kawelo
was therefore carried from
Wahiawa to Koloa. 80 The
distance from Wahiawa to Koloa
is something like the distance
between Honolulu and Luakaha,
about six miles. When Kawelo’s
body was at last brought to the
temple, it was carried and left
within the enclosure that stood
inside of the temple, near the
altar, with the idea of leaving it
there over night, before placing it
Ka Unu a Aikanaka.—
Ola hou o Kawelo.—
Luku oia i Kona mau
Hoa-Paonioni, a Lilo
Hou Oia i Alii no Kauai.
O ka unu, he lele ia e kau ai ke
kanaka, a me ka puaa, ka maia,
ka ia, ka awa, a me na mea a
pau loa. Ua hana o Aikanaka he
unu nana ma Maulili, aia ia wahi
ma Koloa a hiki i keia la. Aole
nae i hai ia i ke kanaka. A
manao iho la o Aikanaka e lawe
ia Kawelo i laila e hai ai, no ka
mea, he unu hou kela, aole i kau
ia i ke kanaka mamua. Nolaila,
auamo ia aku la o Kawelo mai
Wahiawa a hiki i Koloa. Ua loihi
no kela mau aina, aneane mai
Honolulu aku a Luakaha, ua like
me eono mile.
A hiki o Kawelo i laila, hookomo
ia aku la maloko o ka pa o ka
unu, me ka manao o Aikanaka, e
waiho mai ia la a po, a ao, ia la e
kau ia ai o Kawelo i luna o ka
lele, no ka mea, ua po ia la.
on the altar the next day, for the
shades of night were already
falling. Kawelo was therefore left
in the enclosure, covered over
with banana leaves.
After remaining in a deep sleep
as it were for some time, Kawelo
woke up and felt that he was
greatly relieved from his bruises.
He also felt that his strength had
returned to him, and gradually he
realized that he was at last
saved from a terrible death. He
then planned how he was to deal
out his vengeance to all his
enemies and particularly his son
Kaeleha and Aikanaka.
how kawelo came to
life again.
We will here see how Kawelo
came to life again and how he
overcame his enemies. In the
night when Kawelo was lying
covered up with banana leaves,
at about midnight, [68]at the time
when the Milky Way turns,
Kawelo felt his strength returning
to him and his bruises became
less painful. He therefore rose
Nolaila, hoomoe ia iho la o
Kawelo, uhi ia iho la a paa i ka
lau maia. Ma keia moe ana o
Kawelo, ua loaa ia ia ka oluolu a
me ka maha no kona mau eha.
A ua ikaika hou kona kino e like
me mamua; nolaila, noonoo iho
la ia me kona manao, ua hala
kona wa make a me ka poino.
Eia wale no kona manao ia wa,
o ka pepehi aku i kona mau
enemi a pau loa i ka make, oia
no kana keiki, o Kaeleha, o
Aikanaka.
ke ola hou ana o
kawelo.
Maanei e ike ai kakou i ke ola
hou ana o Kawelo, a me kona
lanakila ana maluna o kona mau
enemi. I ka po o Kawelo i
hoomoe ia ai me ka lau maia, a
like [69]a like o ka po, oia ka huli
ana o ka ia, a o ke kau no ia,
loaa mai la ia Kawelo ka ikaika a
me ka oluolu, a pau ae la kona
eha nui ana. Nolaila, ala ae la
and walked back and forth,
impatiently waiting for the
coming of day, when he
expected to see Aikanaka and
Kaeleha and the others enter the
temple. Where Aikanaka and his
followers had gone to spend the
night was at a place some
distance away, but before
leaving he had placed a guard
over Kawelo. This guard was a
close friend of Kawelo’s. When
Kawelo rose, the man saw that
he was come back to life again,
so he asked: “Is that you?”
Kawelo answered: “Yes, it is I.”
Kawelo then asked the guard:
“Where are Aikanaka and his
followers?” The guard replied:
“They have retired for the night.”
Kawelo again asked: “Are they
not coming back again?” The
guard replied: “They are coming
back here in the morning.”
To place you on the altar
And to sacrifice you to the gods,
That you may serve as the
human offering for the temple.
But it seems you have come to
life.
Kawelo then said to the guard:
oia a holoholo i o a i anei, e
kakali ana o ke ao ae, a e
manao ana no hoi i ke komo mai
o Aikanaka a me Kaeleha, a me
na mea a pau loa.
O ko Aikanaka ma wahi i moe ai,
he loihi loa aku ia. Aia hoi, ua
hoonoho o Aikanaka he kiai no
Kawelo, a o ua kanaka ala, ua
pili makamaka ia Kawelo. I ko
Kawelo ala ana aku, ike mai la ia
ia Kawelo, ua ola hou. Ninau mai
la ia: “O oe no ia?” Ae mai la o
Kawelo: “Ae, owau no.” Ninau
aku la o Kawelo i ke kiai: “Auhea
o Aikanaka ma?” I mai la ke kiai:
“Ua hoi i kahi e moe ai.” Alaila,
ninau hou aku la o Kawelo: “Aole
nae paha e hoi hou mai.” I mai la
kela: “E hoi hou mai ana no i
anei, i ke kakahiaka.”
E kau ia oe i ka lele,
A e mohai ia oe na ke ’kua,
A i kanaka oe no ka unu;
Eia ka e ola mai ana oe.
I aku la o Kawelo i ke kiai: “E ala
“Let us sit up for a while before I
retire. After I lay down, cover me
up again with the banana leaves
just as before until daylight. I
want you to watch the people as
they come into the temple. When
you see that all have entered,
come and wake me and I shall
then slay them all.”
After imparting these instructions
to the guard, Kawelo retired and
the guard proceeded to cover
him up with the banana leaves,
from head to foot. On being
again covered up Kawelo did not
go to sleep, nor was he in any
way unwatchful, in fact, he was
very vigilant and was very
anxious to meet his enemies,
when he would mete out death
to them. Kawelo became very
restless and anxious for daylight
to come, that he might set eyes
on Aikanaka and the others.
Early that morning Kawelo
waited for the coming of
Aikanaka and his followers, but
the people were slow in making
their appearance. It was about
noon before Aikanaka and his
followers appeared. When the
iki kaua a liuliu, hoi au e moe. A i
moe au, e uhi oe ia’u i ka lau
maia a paa e like me mamua, a
hiki i ke ao ana. E nana oe i ko
lakou komo ana i loko nei, a ike
oe ua pau loa i ke komo, alaila,
kii ae oe ia’u e hoala ae, a e luku
aku au ia lakou a pau loa i ka
make.”
A pau ka olelo ana a Kawelo i ke
kiai, hoi aku la ia moe, uhi aku la
ke kiai ia ia i ka lau maia a paa,
mai na wawae o Kawelo a ke
poo. Ma keia moe hou ana o
Kawelo, aole oia i hiamoe maoli,
aole hoi i palaka, aka, ua
makaala loa ia, me ka iini o kona
naau e ala a ike i kona mau
enemi, alaila, hoopai aku i ka
make ia lakou. Ua uluhua loa o
Kawelo i ke ao ole ae o ka po, a
i ke kali ana ia Aikanaka ma. A
ao ae la, a hiki i ke kakahiaka
nui, aole i hiki mai, mai laila a
hiki i ke awakea ana, hiki mai la
o Aikanaka ma. A ike ke kiai ua
komo o Aikanaka, o Kaeleha, na
’lii a pau loa, na koa, na kanaka
he nui loa, na kane, na wahine,
na keiki, aohe mea koe i waho,
ua pau loa i loko o ka pa o ka
unu, nolaila, hele malu aku la ke
guard saw that Aikanaka,
Kaeleha, the chiefs, the warriors
and the people, men, women
and children, had all come into
the temple enclosure, he
approached the side of Kawelo
and whispered to him, saying:
Say, Kawelo! O say, Kawelo!
You must wake up, you must
wake up!
Aikanaka has entered,
Kaeleha has entered,
The chiefs have entered,
The warriors have entered,
The men have entered,
The women have entered,
The children have entered,
All have entered.
Wake up, you must hasten, don’t
be slow.
[70]
When Kawelo heard the call of
the guard, he hastily threw off
the banana leaves from his body.
While Kawelo was doing this, the
guard again called out to the
people that had come in:
Say, Kawelo is alive again!
Say, Kawelo is alive again!
kiai a ma ka aoao o Kawelo,
hawanawana iho la penei:
E Kawelo e, e Kawelo e,
E ala oe, e ala oe,
Ua komo ae la o Aikanaka,
Ua komo o Kaeleha,
Ua komo na ’lii,
Ua komo na koa,
Ua komo na kane,
Ua komo na wahine,
Ua komo na keiki,
Ua pau loa i loko nei;
E ala, e wiki oe, mai lohi.
[71]
A lohe o Kawelo i ka olelo a ke
kiai, wikiwiki ae la ia i ke kiola i
ka lau maia, ma o a maanei ona.
Ia Kawelo e ala ana a kiola,
kahea mai la ke kanaka kiai ia
loko a pau loa:
E! Ola hou o Kawelo!
E! Ola hou o Kawelo!
When the people heard the
guard calling out, they all turned
and looked at Kawelo. 81 When
they saw him, they all became
possessed of a great fear, and
preparations for a battle with
Kawelo were hastily made. As
Kawelo approached the people,
he chanted to Aikanaka and
Kaeleha as follows:
Say, Kaeleha, son of mine, 82
One, kindly brought up by me
until you were full grown,
What is my fault that you should
rebel against me;
That caused you to take up that
which has a bad ending,
treason?
Your life is ended this day,
Taken by your father,
By Kaweloleimakua.
Say, Aikanaka!
You shall be Kawelo’s prisoner.
This is the day to be brave, be
you therefore brave,
The day when one shall either
die or live.
Death I fear shall be your
portion.
Kawelo then ceased chanting
and began the slaughter, killing
A lohe lakou i keia leo o ke kiai,
huli mai la lakou e nana ia
Kawelo, a ike lakou, kau mai la
ka makau a me ka weliweli
maluna o lakou. Ia wa i hoomaka
hou ai lakou e kaua me Kawelo.
A kokoke mai la o Kawelo, paha
mai la ia no Kaeleha a me
Aikanaka; penei ua paha la:
E Kaeleha keiki a’u nei la,
I hanai maikai ia e a’u a nui;
O ke aha ka’u hala i kipi ai oe,
I lalau ai oe i ka mea hope ole
he kipi?
Pau ke ola la i keia la,
Make i ka makua la,
Ia Kaweloleimakua.
E Aikanaka e,
Luahi au a Kawelo nei la;
Eia ka la o ke koa, koa ia;
Ka la make, ka la ola;
Make paha auanei, ea?
A waiho o Kawelo i ka paha ana,
luku aku la ia ia lakou a pau loa i
every one; none escaped. 83
Kauai therefore once more came
under the rule of Kawelo, and he
again assumed the reins of
power. He then returned to
Hanamaulu where he lived with
his parents and his wife.
ka make, aohe mea i koe. Alaila,
puni hou o Kauai ia Kawelo, a
noho alii iho la ia e like me
mamua, a hoi aku la ia i
Hanamaulu e noho ai me kona
mau makua, a me kana wahine.

Here endeth the famous legend Maanei pau ka moolelo kaulana

of Kawelo, except some perhaps o Kawelo, a koe paha kekahi ma
in the minds of the people. [3] na keena opu o ka lehulehu. [72]

1 Hanamaulu, an important part of the

Lihue section. ↑
2 These three were related, and
destined to affect each other
seriously in after years. ↑
3 Early indication of a dominating
character. ↑
4 An incident that affected their course
toward each other later. ↑
5 Kalehuawehe, near the present
Seaside Hotel location, Waikiki. ↑
6 The usual course with Hawaiian
sport contests, awakening interest
by curiosity. ↑
7 He ua, an expression which in this
case is more likely to imply, “Ready,
go!” ↑
8 A boastful taunt in reply. ↑
9 “Io-e,” Yes, in response. ↑
10 Mamala, the channel entrance of
Honolulu harbor. ↑
11 Puuloa, Pearl Harbor. ↑
12 The oily nature of these nuts used in
this way made them very effective. ↑
13 This is the name of Puniakaia’s pet
uhu that came to his rescue, but it is
also that of Kauai’s evil shark, or fish-
god, that swamps canoes. ↑
14 Uhu, the parrot-fish. ↑
15 A generous appetite requiring eighty
calabashes of poi and a like amount
of pork to a meal. ↑
16 Seeking auguries of future events. ↑
17 Son of Wakea of ancient fame. ↑
18The name of one of Kawelo’s
brothers, but later shown as an
uncle. ↑
19 Ohiki, the sand crab (Ocypode
sp.). ↑
20 Aama, the rock crab (Grapsus sp.). ↑
21 Paiea, the soft shell crab. ↑
22 Opule (Anampsis evermanni); more
probably opelu (Decapterus
pinnulatus). ↑
23 Halahala, a reddish fish of the Uhu
family, probably one of the Scaridae
family. ↑
24 These varied yet similar names must
be significant, indicating small, large,
outward, inward, without food, wind-
break, etc. ↑
25 As wai auau (bath water) to him;
something he could revel in; enjoy. ↑
26 Like the wardings for thrusts in
sword practice so were the points in
the use of the war club. Kawelo had
been taught its use in all defense
strokes but one; this he now required. ↑
27 A premonition of an unfriendly
reception of his message. ↑
28 Not a complimentary picture
presented as his estimate of his son-
in-law, Kawelo. ↑
29The pandanus tree (hala), banyan
like, has aerial roots, nature’s
support for its heavy crown of leaves
and fruit. ↑
30 Aalii (Dodonaea viscosa), a rather
common tree in high elevations, of
hard grained dark wood. ↑
31 Across the island, but more than its
width in distance. ↑
32 Names of the four strokes of the war
club. ↑
33 Treatment for a game cock to insure
its success in a contest. ↑
34 This chant takes a taunting form for
the failure to respond to his petition
as the other god had done. ↑
35 Keolewa, the morning star. ↑
36 Very considerate antagonists. ↑
37 Perhaps it is the flood. ↑
38 Isle of lelua trees, figurative of
numerous soldiers. ↑
39 Onionikaua, one of Aikanaka’s
generals; lit., Let us contest. ↑
40 Wounded soldiers. ↑
41 This chant of Kawelo’s, highly
figurative throughout, is a mixture of
hopes and fears through the false
reports that had been received of the
conflict then raging. ↑
42 Kuahulu, another of Aikanaka’s
generals. ↑
43 Proposed division of Kauai between
Kawelo’s three generals, if success
crowns their effort. ↑
44 In ridicule. ↑
45 Daring. ↑
46 More sarcasm. ↑
47These several hakas are plays on
the name Kahakaloa; lit., the long
shelf. ↑
48 Shades of Milu, the under world. ↑
49 Thus modifying his glory, or fame. ↑
50 Boastingly confident. ↑
51 Puhola, to cook in ti leaves in a
calabash with hot stones. ↑
52 Alina, injured or maimed. ↑
53 Cutting off of a pig’s ear marked it a
royal reserve. ↑
54If Kawelo had to have a giant
opponent, he may as well have one
worthy of the name. ↑
55 Referring to Kauahoa in flattering
vein to win him over from
antagonism. ↑
56 Of these five named celebrities,
champions of their respective
districts, Kawelo’s claim hails from
recognition of his success at Waikiki
over Kakuhihewa’s strong man. ↑
 Perhaps realizing the tensity of the
57
situation he is willing to wait for a
later opportunity to announce his
power. ↑
58 Recalling youthful cooperative acts
for the pleasure of another. ↑
59 Wife of Kawelo, whose aid he
invokes. ↑
60 Pikoi, an entangling weapon of oval
shaped ball of hard wood, or stone,
fastened to a small rope or cord. ↑
61 Kawelo’s courage revives at recall of
first incident of their differences. ↑
62 Lama (Maba sandwicensis), a
sacred wood of the temple; and
Wiliwili (Erythrina monosperma), a very
light wood, the tree flowering in spring
before developing new season’s
leaves. ↑
63 For joint-ruling; a magnanimous
concession in a victor. ↑
64 Aikanaka disposed to admit his
wrongful possession is encouraged
by his priests, etc., to claim superiority
and belittle his opponent. ↑
65 From the sudden humiliating
shock. ↑
66 Ashamed on his wife’s account. ↑
67 Kawelo silences his enemies and
they flee, leaving him conqueror. ↑
68 The prearranged signal of victory. ↑
69 According to custom “to the victors
belong the spoils,” the new ruler
divides the conquered lands among his
brave warriors. ↑
70 Adjacent to Wailua, the principal
township of old-time Kauai. ↑
71Hanapepe, on nearly the opposite
side of the island, not far from
Waimea. ↑
72 In accordance with ancient custom
the hospitality of a house to
distinguished guests included rights of
companionship with its fair sex. ↑
73 Pahapaha, a variety of seaweed. ↑
74 Polihale, at northern end of Mana,
where a famous ancient temple of
same name stands in ruins, a terraced
structure unlike any other met with. ↑
75 “Once king, always king.” It was a
recognized custom among the
people that rank was not lost in an alii,
though he lost all his possessions. ↑
76 A rebellion. ↑
77 This statement of having a large
following is hardly in keeping with his
extreme poverty conditions previously
stated. ↑
78 To go and ascertain, rather than
“come and see.” ↑
79With Aikanaka’s residence at
Hanapepe he seems to have made
Koloa his place for temple service and
sacrifice. ↑
80 Special virtue or power was
doubtless supposed to prevail in
dedicating a new temple with the
sacrifice of a distinguished foe, else
there were several established heiaus
at Wahiawa, where the battle occurred
that would have been more
convenient. ↑
81 Kawelo probably expected a fear
and consternation of guilt to possess
his enemies at his resurrection. ↑
82He first deals with his adopted son,
the arch traitor and cause of the
conflict. ↑
83 Aikanaka at last meets his deserts,
and Kawelo becomes the
undisputed ruler of the island of his
forefathers. ↑
[Contents]
Story of Pakaa.
Pakaa’s High Office.—
Laamaomao, His Wind Gourd.—
Pakaa, in Disfavor with the King,
Departs and Settles on
Molokai.—Has a Son Whom He
Instructs Carefully.—Dreams
of Keawenuiaumi Setting Out in
Search of Him.—Prepares with
His Son to Meet the King.
Pakaa was the servant of
Keawenuiaumi, 1 the king of
Hawaii, and was a very great
favorite with his master. It was
his duty to have the supervision
of the lands and household
servants of the king. It was also
his duty to have in his keeping all
of the king’s personal effects; the
kapas, the food, the meat and
fish, the malos, the feather
kahilis, awa bowls, 2 awa cups,
awa, the calabash containing
He Kaao no Pakaa.
Ko Pakaa Oihana Kiekie.—
Laamaomao, Kana Ipu-makani.—
No Kona Punahele Ole i ke Alii,
Holo o Pakaa a Noho ma
Molokai.—Loaa Kana Keiki a A’o
Maikai Oia ia ia.—Ike Oia ia
Keawenuiaumi ma ka Moe e Holo
mai ana e Huli Iaia.—
Hoomakaukau oia me Kana Keiki
e Hui me ke Alii.
He Kauwa o Pakaa na
Keawenuiaumi, ke ’lii nui o
Hawaii, he kanaka punahele loa
o Pakaa i kona haku, ia ia ka
hooponopono o na aina a me na
ai alo o Keawenuiaumi. Ia ia no
hoi ka malama o na mea a pau a
ke ’lii, ke kapa, ka ai, ka ia, ka
malo, ke kahili, ke kanoa, ka apu
awa, ka awa, ka ipu kakele, a
me na mea a pau loa o
Keawenuiaumi.
ointment and all the different
things belonging to the comfort
of Keawenuiaumi.
Because of the great care
exercised by Pakaa in the
supervision of the things
belonging to the king, he was
raised to the highest office in the
king’s household and he became
a greater favorite than all the
chiefs and men under the king.
In time the king gave Pakaa
several pieces of land in the six
different districts of Hawaii for his
own use.
To Pakaa was also given the
management and sailing of the
king’s double canoe; it was his to
command and to declare
whether or not it was too rough
to go out; in fact Pakaa had the
entire command of the king’s
canoe, whatever he said the king
would obey. Lapakahoe was the
name given to Pakaa’s paddle,
which was the only one used by
him while guiding the king’s
canoe. Laamaomao 3 was the
name of the calabash of wind
belonging to Pakaa; it was a real
calabash [gourd] entirely
No ka malama pono o Pakaa i
na mea a pau loa, nolaila, ua
kiekie kona punahele ia
Keawenuiaumi, maluna o na ’lii a
me na kanaka a pau loa. Ua
haawi aku o Keawenuiaumi i
mau aina hou no Pakaa, i loko o
na moku eono o Hawaii.
A ia Pakaa no hoi ka hookele o
ko Keawenuiaumi waa, ia ia ka
holo a me ka ole, ka malie a me
ka ino, o ka Pakaa e olelo ai, oia
ka ke ’lii e hooko ai. O
Lapakahoe, oia ka hoe a Pakaa,
a e hookele ai i ka waa o ke ’lii,
ke hiki i ka wa holo.
Laamaomao, he ipu makani ia
na Pakaa, he ipu maoli no o
loko, a he ie o waho, ua ulana
hinai ia; o ko Pakaa makuahine
no ia, a ua hoo ia na iwi o
Laamaomao i loko o ka ipu e
Pakaa, a ua kapa ia ka ipu ma
ka inoa o Laamaomao, no ka
covered over with wicker work,
plaited like a basket, and it was
named in honor of the mother of
Pakaa. In this calabash were
kept the bones of his mother,
Laamaomao. This calabash was
given the name of “the wind
calabash of Laamaomao”
because during the life time of
Laamaomao, the winds obeyed
her every call and command.
relating to
hookeleihilo and
hookeleipuna.
These two were new men taken
up by Keawenuiaumi, whereby
Pakaa was disrated by the king
and in time all the powers and
privileges that were formerly
Pakaa’s were taken out of his
hands and given over to these
two men, Hookeleihilo and
Hookeleipuna, except the
personal effects of the king;
these the king left with Pakaa.
Because of this want of faith in
him, Pakaa left the presence of
the king and wandered off heavy
hearted and in great grief over
the actions of the king, for he did
mea, i ka wa ola o Laamaomao,
he hoolohe ka makani ia ia,
nolaila kela olelo, “ka ipumakani
a Laamaomao.”
no hookeleihilo a me
hookeleipuna.
Oia na kauwa a Keawenuiaumi i
lawe hou ai, a hoowahawaha iho
la ia Pakaa; lawe ae la i na mea
a pau loa mai ka lima ae o
Pakaa, a haawi aku la ia
Hookeleihilo a me Hookeleipuna,
koe nae na pono kino o ke ’lii ia
Pakaa.
Nolaila, hele naauauwa o Pakaa
me ka hoohuakaeo, aole ona
makemake e lohe i ko hai leo
maluna ona. Ma keia hele ana o
Pakaa, lawe mai la ia i ke kapa,
ka malo, na [75]mea a pau o
Keawenuiaumi, a hahao i loko o