453:
are balanced and connected with the Divine
Creator. Different from egoistic prayers, "altruistic prayers like hoʻoponopono, where you also pray for the release of other entities and objects, reach the Divine plane or Cosmos because of their high vibrations. From that plane the Divine energy or "mana" would come," which would transform the painful part of the memory of the wrong actions in all participants to "Pure Light", on whatever plane they are existing; "all are set free". Through this transmutation in the mind the problems will lose their energy for physical effects, and healing or balancing is begun. In this sense, Simeona's mana is not the same as the traditional Polynesian understanding of
488:, "I love you. I'm sorry. Please forgive me. Thank you." It is based on Len's idea of 100% responsibility, taking responsibility for everyone's actions, not only for one's own. If one would take complete responsibility for one's life, then everything one sees, hears, tastes, touches, or in any way experiences would be one's responsibility because it is in one's life. The problem would not be with our external reality, it would be with ourselves. Total Responsibility, according to Hew Len, advocates that everything exists as a projection from inside the human being.
441:, saying that "you have to experience by yourself what you have done to others." But that you are the creator of your life circumstances was common knowledge for the people of old as "things we had brought with us from other lifetimes." Any wrongdoing is memorized within oneself and mirrored in every entity and object which was present when the cause happened. As the Law of Cause and Effect predominates in all of life and lifetimes, the purpose of her version is mainly "to release unhappy, negative experiences in past
100:
134:, people believe that illness usually is caused by sexual misconduct or anger. "If you are angry for two or three days, sickness will come," said one local man. The therapy that counters this sickness is confession. The patient, or a family member, may confess. If no one confesses an error, the patient may die. The Vanuatu people believe that secrecy is what gives power to the illness. When the error is confessed, it no longer has power over the person.
87:
398:
188:
250:, which is defined as: "...goodness, uprightness, morality, moral qualities, correct or proper procedure, excellence, well-being, prosperity, welfare, benefit, true condition or nature, duty; moral, fitting, proper, righteous, right, upright, just, virtuous, fair, beneficial, successful, in perfect order, accurate, correct, eased, relieved; should, ought, must, necessary."
204:
452:
Her teachings include: there is a Divine
Creator who takes care of altruistic pleas of Men; "when the phrase 'And it is done' is used after a prayer, it means Man's work ends and God's begins." "Self-Identity" signifies, e.g. during the hoʻoponopono, that the three selves or aspects of consciousness
318:
Hoʻoponopono corrects, restores and maintains good relationships among family members and with their god(s) by getting to the causes and sources of trouble. Usually the most senior member of the family conducts it. He or she gathers the family together. If the family is unable to work through a
322:
The process begins with prayer. A statement of the problem is made, and the transgression discussed. Family members are expected to work problems through and cooperate, not "hold fast to the fault". One or more periods of silence may be taken for reflection on the entanglement of emotions and
123:. Some believe error angers the gods, others that it attracts malevolent gods, and still others believe the guilt caused by error made one sick. "In most cases, however, specific 'untie-error' rites could be performed to atone for such errors and thereby diminish one's accumulation of them."
484:. In contrast to Simeona's teachings, the book brings the new idea that the main objective of Hoʻoponopono is getting to the "zero state — it's where we have zero limits. No memories. No identity." To reach this state, which Len called 'Self-I-Dentity thru Ho'oponopono', includes using the
153:, believe that the sins of the father will fall upon the children. If a child is sick, the parents are suspected of quarreling or misconduct. In addition to sickness, social disorder could cause sterility of land or other disasters. Harmony could be restored only by confession and apology.
300:
Pukui described it as a practice of extended family members meeting to "make right" broken family relations. Some families met daily or weekly, to prevent problems from erupting. Others met when a person became ill, believing that illness was caused by the stress of anger, guilt,
226:(a) "To put to rights; to put in order or shape, correct, revise, adjust, amend, regulate, arrange, rectify, tidy up make orderly or neat, administer, superintend, supervise, manage, edit, work carefully or neatly; to make ready, as canoemen preparing to catch a wave."
430:, adapted the traditional hoʻoponopono of family mutual forgiveness to the social realities of the modern day. For this she extended it both to a general problem solving process outside the family and to a psycho-spiritual self-help rather than group process.
445:, and to resolve and remove traumas from the 'memory banks'." Karmic bondages hinder the evolution of mind, so that "(karmic) cleansing is a requisite for the expansion of awareness". Using her 14-step-process would dissolve those bondages. She did not use
309:
Nana Veary wrote that when any of the children in her family fell ill, her grandmother would ask the parents, "What have you done?" They believed that healing could come only with complete forgiveness of the whole family.
370:"Aunty" Malia Craver, who worked with the Queen Liliʻuokalani Children's Centers (QLCC) for more than 30 years, taught courses in traditional hoʻoponopono. On August 30, 2000, she spoke about it to the
437:. Like Hawaiian tradition she emphasizes prayer, confession, repentance, and mutual restitution and forgiveness. Unlike Hawaiian tradition, she describes problems only as the effects of negative
275:
and this is supported by oral histories from contemporary
Hawaiian elders. Pukui first recorded her experiences and observations from her childhood (born 1895) in her 1958 book.
382:
In the late 20th century, courts in Hawaiʻi began to order juvenile and adult offenders to work with an elder who would conduct hoʻoponopono for their families, as a form of
386:. The hoʻoponopono is conducted in the traditional way, without court interference, with a practitioner picked by the family from a list of court-approved providers.
286:, or spiritual laws, and that the illness could not be cured until the sufferer atoned for this transgression, often with the assistance of a praying priest (
256:
is defined as "to put to rights; to put in order or shape, correct, revise, adjust, amend, regulate, arrange, rectify, tidy up, make orderly or neat."
433:
Simeona's version is influenced by her
Christian (Protestant and Catholic) education and her philosophical studies about India, China and
160:, it was customary to hold sort of a confessional over patients to determine an appropriate course of action in order to heal them.
476:
After
Simeona's death in 1992, her former student and administrator, Ihaleakala Hew Len, co-authored a book with Joe Vitale called
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injuries. Everyone's feelings are acknowledged. Then confession, repentance and forgiveness take place. Everyone releases (
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244:
is a particle used to make an actualizing verb from the following noun. Here, it creates a verb from the noun
1259:
1239:
1234:
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tree. A hala lei was given at the completion of hoʻoponopono in the tradition of kahuna
Makaweliweli of
389:
Some native practitioners provide hoʻoponopono to clients who otherwise might seek family counseling.
454:
1244:
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771:
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was not used, early
Hawaiian historians documented a belief that illness was caused by breaking
798:
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212:
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district. Beginning in the early 20th century, this village has been a center for lapaʻau.
297:). Forgiveness was sought from the gods or from the person with whom there was a dispute.
8:
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36:
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468:. Seminars are still held on a regular basis in Germany, Poland, France, and Denmark.
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535:
27:
531:
Hawaiian
Dictionary: Hawaiian-English English-Hawaiian Revised and Enlarged Edition
80:
259:
So hoʻoponopono can be translated literally as "to make right" or "to make good".
656:
529:
461:
420:
233:) through prayer, discussion, confession, repentance, and mutual restitution and
229:(b) "Mental cleansing: family conferences in which relationships were set right (
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354:, the completion of hoʻoponopono is represented by giving the person forgiven a
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The site of the partially restored remains of the village of Koaiʻe in the
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referring to
Simeona's Hoʻoponopono teachings. Len makes no claim to be a
434:
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72:
55:. Similar forgiveness practices are performed on islands throughout the
40:
1139:
Pukui, Mary Kawena and Elbert, Samuel H., University of Hawaii (1986)
1057:
Na Moʻolelo
Lomilomi: The Traditions of Hawaiian Massage & Healing
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Hoʻoponopono: Contemporary Uses of a Hawaiian Problem Solving Process
331:), and together they close the event with a ceremonial feast, called
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healers, often within the extended family by a family member.
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Ancient Hawaiian practice of reconciliation and forgiveness
137:
Like many other islanders, including Hawaiians, people of
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1149:
Pukui, Mary Kawena, Haertig, E.W. and Lee, Catherine,
215:, where Nana Veary held retreats to teach hoʻoponopono
43:. The Hawaiian word translates into English simply as
528:
Pukui, Mary Kawena; Elbert, Samuel H. (1986-03-01).
327:) each other, letting go. They cut off the past (
1221:
657:Nana Veary: Change We Must: My Spiritual Journey
111:, it is believed that a person's errors (called
1153:: Look to the Source, Vol 1, Hui Hanai (1983)
930:A few words about my meeting with Ho'oponopono
799:"Aunty" Malia Craver to address United Nations
1167:, Hawaii, 1958, Mutual Pub Co, (Hawaii 2006)
464:, started the first Ho'oponopono seminars in
921:
319:problem, they turn to a respected outsider.
1193:Self-Identity through Hoʻoponopono, Basic 1
527:
377:
1198:Steuterman, Kim Rogers, "Sacred Harmony",
1163:Pukui, Mary Kawena, E.S. Craighill Handy,
1129:, Institute for Polynesian Studies (1995)
271:wrote that ho'oponopono was a practice in
926:Parę słów o moim spotkaniu z Ho´oponopono
191:A lei made from the fruit of the hala or
94:
1052:, Wellington, Whitcombe and Tombs (1950)
643:
641:
396:
267:Hawaiian scholar Nana Veary in her book
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186:
98:
85:
1106:Ka Moʻolelo Hawaii: Hawaiian Traditions
957:L'Identité de Soi-Même par Hoʻoponopono
262:
1222:
1127:Healing Practices in the South Pacific
1094:, Night Rainbow Publishing Co. (1990)
1073:Kraus Reprint & Periodicals (1971)
26:
638:
392:
1181:, University of Hawaii Press (1986)
1165:The Polynesian Family System in Kaʻu
961:Identity of the Self by Ho'oponopono
269:Change We Must: My Spiritual Journey
906:Selbst-Identität durch Hoʻoponopono
13:
1078:Ka Poʻe Kahiko (The People of Old)
910:Self-identity through Ho´oponopono
671:Pukui, Haertig, Lee, pp. 61–62, 67
423:, regarded as a healing priest or
14:
1276:
1207:Journal of the Polynesian Society
1205:Titcomb (1948) "Kava in Hawaii",
1113:Polynesia in Early Historic Times
219:"Hoʻoponopono" is defined in the
963:128 pg, Pacifica Seminars (1990)
912:p. 128, Pacifica Seminars (1990)
832:Pali Jae Lee, Koko Willis, p. 46
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346:In a form used by the family of
163:Similar traditions are found in
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460:Pacifica Seminars, founded by
404:Lapakahi State Historical Park
384:alternative dispute resolution
365:
350:Makaweliweli of the island of
335:, which often included eating
1:
1059:, Bishop Museum Press (2005)
1042:
752:Pukui, Haertig, Lee pp. 60–80
1212:Vitale, Joe, Hew Len Ph.D.,
1104:Malo, Davida, (Chun, trans)
1092:Tales from the Night Rainbow
1090:Lee, Pali Jae, Koko Willis,
1080:, Bishop Museum Press (1992)
1048:Buck, Peter Te Rangi Hiroa,
491:
182:
7:
1108:, First Peoples Productions
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449:or conditioning exercises.
358:made from the fruit of the
343:, symbolic of the release.
28:[ho.ʔo.po.no.po.no]
10:
1281:
1255:Hawaiian words and phrases
1195:, Pacifica Seminars (1990)
805:, accessed 19 August 2018
772:"Keepers of culture named"
734:Pukui, Haertig, Lee, p. 60
1230:Austronesian spirituality
803:archives.starbulletin.com
662:, accessed 19 August 2018
647:Pukui, Elbert, pp. 340–41
313:
305:and lack of forgiveness.
689:Pukui, Handy, pp. 184–85
378:Traditional applications
1050:The Coming of the Maori
24:Hawaiian pronunciation:
777:Honolulu Star-Bulletin
509:translate.google.co.uk
416:
216:
200:
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95:Polynesian antecedents
91:
1087:I M Publishing (2008)
1069:Handy, E.S.Craighill
1055:Chai, Makana Risser,
707:Malo, p. 75 (English)
400:
293:) or healing priest (
206:
190:
126:Among the islands of
102:
89:
1125:Parsons, Claire F.,
1115:, Bess Press (2002)
1071:Polynesian Religion,
263:Traditional practice
47:, with the synonyms
1177:Shook, Victoria E.
1030:Restorative Justice
221:Hawaiian Dictionary
109:Polynesian cultures
81:Indigenous Hawaiian
31:) is a traditional
1260:Culture of Oceania
1240:Dispute resolution
1235:Conflict (process)
1191:Simeona, Morrnah,
1017:Vitale, Len, p. 24
1008:Vitale, Len, p. 22
999:Vitale, Len, p. 41
990:Vitale, Len, p. 32
981:Vitale, Len, p. 31
955:Simeona, Morrnah,
922:Simeona, Morrnah.
904:Simeona, Morrnah,
859:Simeona, pp. 45–61
801:8 September 2000,
780:. January 13, 2007
505:"Google Translate"
417:
393:Freedom from karma
278:Although the word
217:
201:
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92:
1187:978-0-8248-1047-4
1173:978-1-56647-812-0
1159:978-0-916630-13-3
1145:978-0-8248-0703-0
1135:978-0-939154-56-2
1121:978-1-57306-125-4
1111:Oliver, Douglas,
1076:Kamakau, Samuel,
1065:978-1-58178-046-8
814:Steuterman, p. 34
541:978-0-8248-0703-0
407:of the island of
213:Koke'e State Park
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77:Hoʻoponopono
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59:, including
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35:practice of
20:Hoʻoponopono
19:
18:
1214:Zero Limits
972:Vitale, Len
478:Zero Limits
435:Edgar Cayce
366:Modern uses
240:Literally,
235:forgiveness
177:New Zealand
73:New Zealand
41:forgiveness
1224:Categories
1043:References
942:2012-01-11
761:Lee, p. 49
514:2022-12-05
45:correction
1250:Hawaiiana
1085:Ho'opono,
784:19 August
492:Footnotes
360:hala tree
337:limu kala
183:Etymology
147:Rarotonga
145:, and on
119:) caused
53:supervise
1024:See also
419:In 1976
254:Ponopono
193:pandanus
158:Pukapuka
107:In many
33:Hawaiian
716:Titcomb
466:Germany
447:mantras
428:lapaʻau
352:Molokai
197:Molokai
149:in the
141:in the
139:Tikopia
130:in the
128:Vanuatu
121:illness
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486:mantra
482:kahuna
426:kahuna
409:Hawaii
348:kahuna
314:Ritual
307:Kupuna
289:kahuna
169:Tahiti
69:Tahiti
61:Hawaii
49:manage
1036:Ifoga
928:lit.
823:Shook
439:karma
211:from
173:Maori
165:Samoa
65:Samoa
1183:ISBN
1169:ISBN
1155:ISBN
1141:ISBN
1131:ISBN
1117:ISBN
1096:ISBN
1061:ISBN
786:2018
536:ISBN
455:mana
333:pani
329:ʻoki
325:kala
291:pule
284:kapu
247:pono
242:hoʻo
223:as:
117:hala
113:hara
71:and
39:and
356:lei
339:or
237:."
175:of
156:In
115:or
51:or
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