Ho'oponopono
Hoʻoponopono (also: ho-o-pono-pono , hoʻoponopono , hooponopono ), Hawaiian for example: "to put in order", is a traditional Hawaiian procedure for reconciliation and forgiveness. Similar customs are known throughout the South Pacific. Traditional hoʻoponopono was performed by a kahuna lapaʻau (healing priest of traditional religion ) to heal physical and mental illnesses, mainly with family groups.
Modern versions are usually designed in such a way that they can be carried out by individuals alone.
term
"Hoʻoponopono" is defined in the Hawaiian Dictionary as a spiritual cleansing, a family conference in which interpersonal relationships are restored through prayer, pronunciation, admission of guilt, repentance and mutual forgiveness .
The term ho'oponopono is made up of the causative - prefix ho'o- for, any act in motion ', and from the word pono whose basic meaning about right or correctness is.
However, pono has a very wide range of meanings and, as a noun, stands for goodness, righteousness, morality, correct action, welfare, prosperity, care, utility, natural state, duty . As an adjective , it means moral, appropriate, right, just, decent, accurate, virtuous, orderly, useful, successful, precise, appropriate, relaxed, relieved . As a verb it also means should and must . (The part of speech a word functions as depends on its position in the sentence in the Hawaiian language .)
The doubling ponopono means to correct; bring in order, revise, regulate, organize, correct, tidy up, clean up, do something tidy .
Delimitations
The increasing revitalization of hoʻoponopono since about 2007 led to the fact that spiritual practices that were developed outside of Hawaii are called hoʻoponopono , although they do not correspond to the original definition. In this respect, procedures that are not based on mutual forgiveness , for example , or that combine ho'oponopono with other procedures such as EFT or that only consist of mantras, are not ho'oponoponos.
Polynesian lore
Many Polynesians believe that personal misconduct ( hara or hala ) causes disease. Before Christianization, some believed that wrongdoing angered the gods, others believed that it attracted malevolent gods; and other cultures still believed that guilt caused by wrongdoing made sick. The last concept was still common among Christian Polynesians. "In most cases, however, special rites for resolving errors can be used as penance and thus reduce the accumulation of errors."
On the islands of Vanuatu in the South Pacific , residents today still believe that illness is usually caused by sexual missteps or anger. "If you are angry for two or three days, there will be a complaint or illness," said a local sage. Therapy, on the other hand, is an admission of guilt made by the patient or a family member. If nobody does this, the patient can die. Vanuatu residents believe that it is the hidden that gives power to disease. If the mistake is admitted, he no longer has power over the person.
Like many other islanders, including the Hawaiians, residents of Tikopia in the Solomon Islands and Rarotonga in the Cook Islands believe that parenting misconduct can pass onto their children. When a child is sick, the parents are suspected of arguing or of otherwise misbehaving. In addition to disease, social disorder can, depending on its size, cause sterility, one's own garden or the country, or even disaster. Harmony can then only be restored by admitting guilt and asking for forgiveness.
Similar traditions have been found in Samoa , Tahiti , and the Maori of New Zealand .
Hawaiian tradition
Well-known Hawaiian scholar Mary Kawena Pukui wrote that it was a tradition in ancient Hawaii , the oral transmission of which is confirmed by contemporary Hawaiian elders. Pukui (1895–1986) was the first to record in her book, published in 1958, what experiences and observations she made with hoʻoponopono , which she learned from her grandfather, since childhood .
Although the word hoʻoponopono was not used, early Hawaiian historians describe a belief that disease arises from breaking taboos or violating spiritual laws and that a disease could not be cured until the sufferer repented for that transgression, often with the assistance of one or a kahuna pule (prayer healer) or kahuna laʻau lapaʻau (herbal healer). Forgiveness was sought from the gods or from the person with whom one was quarreling.
Pukui described the process of her ancestors as a gathering of extended family members to restore broken family relationships. Some families met daily or weekly to prevent problems that were looming. Others met when someone got sick. They assumed that illness was caused by stress, feelings of guilt, counter-accusations and a lack of forgiveness.
Ho'oponopono corrected wrongdoing, reestablished and maintained good relationships among family members by advancing to the causes of the dispute with their gods or through God during the trial . Usually the oldest family members directed this spiritual cleansing. If a family failed to solve a problem, they turned to an outside, knowledgeable person of respect. After Patrick Ka'ano'i this was about one 'uao - mediator that promotes understanding, but took no party.
The procedure
After a prayer the problems are formulated and the violations are addressed. Family members are expected to work seriously on problems and not hold onto mistakes. Honesty (Hawaiian ʻoiaʻiʻo ) is a basic requirement for the process. Usually a family member will moderate the discussion and stop ( pau , “stop”) when an argument breaks out. There are minutes of silence to reflect on the emotional entanglements and injuries committed. Everyone's feelings should be taken into account. Then there are confessions of guilt, indictments of repentance ( mihi ) and forgiveness ( kala , "liberation"). The apology must be believed and forgiven, possibly with a grace period. It is believed that God or the ancestors are present (they were invited in the beginning) and that they promptly punish a dishonest apology or a refused forgiveness. The respect for the family does the rest.
If it turns out that the injury that has just been awarded is based on another, the procedure is repeated until all grudges are removed. “Everyone lets everyone go”. All those present free themselves from the problems ( ʻoki , “to cut off”), often with a prayer, and end the event with a ceremonial feast called pani (“closing”, “door”, “lid”). This often included eating kala seaweed ( limu kala ), symbolic of letting go ( kala ).
Another way of indicating relief from problems was used by the Kahuna Makaweliweli family on the island of Moloka'i by presenting a chain ( lei ) made from the fruit of the hala tree to be placed over the shoulders . Hala means “passing away, failure”, “passing away, disappearing” and “pandanus”. The Hawaiian language is very rich in multiple meaning words ( kaona ) and Hawaiian culture makes extensive use of them.
“Aunty” Malia Craver, who worked at the Queen Liliʻuokalani Children's Center for over thirty years , gave traditional hoʻoponopono courses. On August 30, 2000, she spoke about it at the United Nations .
Modern versions
development
In the late 20th century, Hawaiian courts began sentencing both teenagers and adults to perform hoʻoponopono with their families , using the traditional method. It takes place in the absence of a judge, but must be directed by someone the family can choose from a list drawn up by the court. This was another step in the revitalization of Hawaiian custom that coincided with the renewed interest in the Hawaiian language in the late 1950s. The Hawaiian-English Dictionary (Pukui / Elbert), first published in 1957, can now be viewed as a turning point. In 1978 the Hawaiian language was made an official language with an amendment to the constitution. Around 1976 it was also the time when Morrnah presented her version of the Hoʻoponoponos in Hawaii, thus making many of the Kahuna's secrets generally accessible for the first time. Another important role in reviving Hawaiian culture is played by the hula and Hawaiian musicians such as Gabby Pahinui and Israel Kamakawiwo'ole .
Some indigenous doctors perform hoʻoponopono with their patients who otherwise would have to seek family counseling.
After Morrnah Simeona
Morrnah Simeona (1913–1992), an indigenous kahuna lāʻau lapaʻau , adapted the traditional hoʻoponopono to the social realities of today, so that everyone can now do it alone. Although essentially only consisting of a certain sequence of prayer and breathing, she expanded it, taking into account the hoʻoponopono definition of Mary Kawena Pukui, to a general problem-solving method as well as a psychospiritual self-help therapy . Since she herself grew up with both traditional Hawaiian and Christian influences and later also dealt with Far Eastern religions and the medium of Edgar Cayce , her hoʻoponopono version can be understood as a syncretistic creation.
As in Hawaiian tradition, their "14-step process" includes prayers, mutual confession, repentance, and requests for restoration and forgiveness. 11 of these are structurally related prayers, into which an individual, current list of problems is inserted. They replace the traditionally physically present participants at a hoʻoponopono. Their prayers are directed exclusively to the divine Creator. In addition and moving to the fore, she describes problems as the effects of negative karma or “that you have to experience in yourself what you have done to others”; consequently one is the creator of one's living conditions. However, it was common knowledge of the family elders - even if not referred to by the term 'karma' - that there were things that we brought with us from other lives . And the Hawaiian people have always believed that there are many lives, that there is an ongoing flow of life . Every misconduct is stored in one's own memory and reflected in all beings and objects that are present. Since the law of cause and effect prevails in every living being and at all times, it is primarily the goal of their procedure to "free oneself from unhappy, negative experiences in past reincarnations ". The karmic bonds with people, objects or places hindered free development, so that "(spiritual) purification is necessary for the evolution of consciousness". Your procedure would break those karmic ties.
Their teaching includes: There is a divine Creator who takes care of altruistic requests: "When the phrase 'And it is done' is used after such a prayer, it means that man's work ends and God begins." -Identity “is present when the three selves waking, sub- and super-consciousness (in the structural model of the psyche, 2nd topic, referred to as I, id and superego ) are in equilibrium and connected to the Divine Creator. In contrast to egoistic prayers, “altruistic prayers like your hoʻoponopono, in which one also prays for the liberation of other beings and objects, reached the divine level through their high vibrations. From this would come the Divine Mana, “which would transform the painful parts of the memory of everyone involved in a problem into Pure Light , regardless of what level they are currently living on; “All are set free”. This would cause the problem to lose its power to continue manifesting, and healing or rebalancing would begin. In the present sense, Simeona's mana is an additional energy; it expands the mana of the Polynesian tradition.
There is now a collection of books in which Morrnah is assigned a mantra that was not written by her but by Stanley Hew Len. Morrnah himself were unknown to mantras or conditioning exercises. They're unhawaiian too.
After Hew Len
In 1992, Simeona's student and administrator Stanley Hew Len became spiritus rector of the organization she founded. As a co-author of a book published in 2007, he claims to teach the hoʻoponopono of Simeona . In contrast to Simeona's teaching, however, the book says that the main goal of hoʻoponopono is to bring people “to the zero state, where they have limitless possibilities, no memories, no identity”. In order to achieve the “zero state”, which is unknown in Hawaii and which Len describes as “self-identity”, one can use a mantra above all : “I love you. Please forgive me. I'm so sorry. Thank you. ”, It is his preferred route. Len also teaches the idea of 100% responsibility ; H. Taking responsibility for everyone's actions, not just their own. He writes that if you take responsibility for your own life, everything you see, hear, feel or experience in any way is subject to personal responsibility, as it is part of your own life through perception. Problems do not exist in the external reality, but within. In order to change reality, man has to change himself. Complete responsibility includes seeing everything outside as a projection from within.
After Huna
The neo-shamanistic doctrine of Max Freedom Long (1890–1971), known as Huna , is spread by his students. Although the Huna introduced by Max Freedom Long is a Hawaiian word ( huna for 'hidden', hūnā for 'conceal'), significant parts of the related teaching are rejected as non-Hawaiian by scholars of Hawaiian culture. For example, indigenous scholar Charles Kenn, honored as the “Living Treasure of Hawaii” like Morrnah Simeona, recognized in Hawaiian society as a kahuna and an expert on Hawaiian history and traditions, was friendly towards Max Freedom Long, but said: “Although this one Huna studies are an interesting thing, they are not ... and have never been Hawaiian. "The Hawaiian author Pali Jae Lee, scientific librarian at the Bishop Museum, came after intensive studies of Huna, based primarily on interviews with Hawaiian elders, concluded, "Huna is not Hawaiian." Professor Lisa Kahaleole Hall writes that Huna "bears absolutely no resemblance to any Hawaiian worldview or spiritual practice" and calls it part of the "New Age spiritual industry." Books about Huna are also referred to as "Examples of Cultural Seizure". In Hawaiian scholarly literature there is no evidence that hoʻoponopono originated from Huna.
Long wrote the first work on Huna in 1936, an early exposition of what today could be described as conscious manifestation or conscious shaping of fate , partly through magical rituals. In the meantime, the Huna movement founded by Long has incorporated modified parts of Simeona's method.
literature
- Max Freedom Long: Recovering the Ancient Magic . 1936 (reprint Huna Press, 1978)
- Max Freedom Long: The Secret Science Behind Miracles . 1948 (new edition De Vorss and Co., 1983)
- Peter Te Rangi Hiroa Buck: The Coming of the Maori . Whitcombe and Tombs, Wellington 1950
- Mary Kawena Pukui, ES Craighill Handy: The Polynesian Family System in Kaʻu . Mutual Pub Co, Hawaii 1958 (Hawaii 2006), ISBN 978-1-56647-812-0 .
- IT Craighill Cellphone: Polynesian Religion . Kraus Reprint & Periodicals, 1971.
- Mary Kawena Pukui, EW Haertig, Catherine Lee: Nana i ke Kumu: Look to the Source . Vol 1, Hui Hanai, 1983, ISBN 978-0-916630-13-3 .
- Victoria E. Shook: Hoʻoponopono: Contemporary Uses of a Hawaiian Problem Solving Process , University of Hawaii Press, 1986, ISBN 978-0-8248-1047-4 .
- Mary Kawena Pukui, Samuel H. Elbert: Hawaiian Dictionary: Hawaiian-English and English-Hawaiian , University of Hawaii (1986) ISBN 978-0-8248-0703-0 .
- Nana Veary: Change We Must: My Spiritual Journey , Institute of Zen Studies, Honolulu 1989, ISBN 0-921872-01-1 .
- Pali Jae Lee, Koko Willis: Tales from the Night Rainbow , Night Rainbow Publishing Co., 1990 ISBN 0-9628030-0-6 .
- Morrnah Simeona: Self-Identity through Hoʻoponopono, Basic 1 , Pacifica Seminars, 1990.
- Patrick Kaʻanoʻi: The Need for Hawaiʻi: A guide to Hawaiian cultural and kahuna values . 2nd ed., Kaʻanoʻi Productions, Honolulu 1992, ISBN 0-9623654-3-2 .
- Samuel Kamakau: Ka Po'e Kahiko (The People of Old) . Bishop Museum Press, 1992
- Davida Malo (Translator: Chun): Ka Moʻolelo Hawaii: Hawaiian Traditions . First Peoples Productions
- Claire F. Parsons: Healing Practices in the South Pacific , Institute for Polynesian Studies, 1995, ISBN 978-0-939154-56-2 .
- Douglas Oliver: Polynesia in Early Historic Times , Bess Press, 2002, ISBN 978-1-57306-125-4 .
- Kim Rogers Steuterman: Sacred Harmony . In: Hawaii Magazine , Jan / Feb 2004
- Makana Risser Chai: Na Moʻolelo Lomilomi: The Traditions of Hawaiian Massage & Healing . Bishop Museum Press, 2005, ISBN 978-1-58178-046-8
- Titcomb: Kava in Hawaii . In: The Journal of the Polynesian Society , Vol. 57, 1948, pp. 105-171, 144
- Joe Vitale, Hew Len Ph.D .: Zero Limits , Wiley, 2007.
- Pali Jae Lee: Ho'opono . IM Publishing, 2008.
- Michael Micklei: The coronation of consciousness - a divine handout through the hoʻoponopono according to Morrnah Simeona . Micklei Media and Pacifica Seminars, 2011, ISBN 978-3-942611-10-7 , also via Pacifica Seminars
Individual evidence
- ↑ cf. lapaʻau in Hawaiian Dictionaries
- ↑ Pukui, Elbert; see. also ponopono in Hawaiian Dictionaries
- ↑ Pukui, Elbert; see. also ponopono in Hawaiian Dictionaries
- ↑ Oliver, p. 157
- ^ Parsons, p. 55
- ^ Parsons, p. 61
- ^ Parsons, p. 70
- ↑ Parsons, p. 12
- ^ Parsons, p. 159
- ^ Parsons, p. 217
- ↑ Buck, pp. 405-406
- ↑ Handy, p. 242
- ↑ Pukui, Haertig, Lee, pp. 61-62, 67
- ↑ Chai, pp. 47-50
- ↑ Pukui, Handy, pp. 184-185
- ↑ Kamakau, p. 95
- ↑ Malo, p. 75
- ^ Titcomb
- ↑ Chai, pp. 52-54
- ↑ Pukui, Haertig, Lee, p. 60
- ↑ veary, p 34
- ^ Ka'ano'i, p. 14f.
- ↑ Pukui, Haertig, Lee, pp. 60-80
- ↑ Lee, p. 35
- ↑ archives.starbulletin.com
- ↑ Steuterman, p. 34
- ^ Mary Kawena Pukui, Samuel H. Elbert: Hawaiian-English Dictionary . University of Hawaii Press, Honolulu 1957.
- ↑ The Constitution Of The State Of Hawaii, Article XV ( Memento of July 24, 2013 in the Internet Archive ) (Add Const Con 1978 and election Nov 7, 1978)
- ↑ Shook
- ↑ Simeona, pp. 43-63
- ↑ Pali Jae Lee, Koko Willis, p. 46
- ↑ Pali Jae Lee, Koko Willis, p. 60
- ↑ Simeona, p. 36
- ^ Simeona, p. 78
- ^ Simeona, p. 52
- ^ Simeona, p. 50
- ↑ Simeona, p. 31
- ↑ Simeona, p. 25
- ^ Simeona, p. 17
- ↑ Vitale, Len
- ↑ Vitale, Len, p. 31
- ↑ Vitale, Len, p. 32
- ↑ Vitale, Len, p. 41
- ↑ Vitale, Len, p. 22
- ↑ Vitale, Len, p. 24
- ↑ Pukui, Elbert, cf. huna (2nd) in Hawaiian Dictionaries and hūnā in Hawaiian Dictionaries
- ↑ Pali Jae Lee (1999), Ho'opono . Night Rainbow Publishing, Honolulu, p. 56
- ↑ Pali Jae Lee (2007). Ho'opono - Revised Edition: The Hawaiian Way to Put Things Back in Balance . IM Publishing, Mountain View HI, pp. 89-93.
- ^ "Hawaiian at Heart" and Other Fictions . In: The Contemporary Pacific , Volume 17, 2005, Number 2, pp. 404-413, University of Hawai'i Press.
- ↑ Chai, p. 102
- ↑ Long (1936) pp. 246-248; Long (1948) pp. 250-252, 279, 303. Although not all chapters in these books explain Hawaiian traditions, these pages contain an authentic description of the traditional hoʻoponopono.