Advaita and Ho’oponopono

Ho’oponopono training.

Sith^®(Self Identity Through Ho’oponopono) are the original, ho’oponopono course providers. Sith^®was founded by the Hawaiian Kahuna Morrnah Nalamaku Simeona, and was supported in the endeavour by Dr. Ihaleakala Hew Len and Kamailelauli’I Rafaelovich LMT R MBA. Sith^®offer live workshops on an international basis.

The second workshop which Dr. Hew Len conducted with Dr. Joe Vitale. It also contains (as a bonus) a recording of Zero Limits 1 (but although the content is good, the recording is poor). This workshop and Zero Limits 3 represent value. The Advanced Ho’oponopono course (sometimes advertised is not recommended).

Zero Limits 3 with Dr. Hew Len and Dr. Joe Vitale

This workshop is slightly more expensive than the previous two. If you’ve bought Zero Limits 2 (and 1 as a bonus), then you probably can pass on this one. On the other hand, if you must buy just one on-line training, and can afford it, then this is the one recommended.

Mabel Katz is and Argentinian born, US Citzen, resident in the USA. She worked closely with Dr. Hew Len, both through Sith^®and also independently. She has published a number of books, and other teaching materials. She conducts workshops in both Spanish and English as well as being available on-line.

Ho’oponopono training.

Advaita is a truly beautiful way of being. At its best it the arrival at the realization of the state of Zero promised by the practice of ho’oponopono.

It’s translation from the Sanskrit means ‘Not One, Not Two and Not Many’.

In other words, it’s an indescribable state that fits neither into the dualities of language, nor the aspirations most of us have when living within a 3D world.

Those of us who fail to attain this remarkable perception of how life can be (and that’s most of us) are known in Advaita circles as ‘seekers’.

In other words, we are seeking a state of Zero.

Here Advaita splits once more. Some teachers prescribe a kind of ‘non-doing’. We are simply to accept everything which ‘apparently’ happens around us, and whilst forming no attachment to it, let it go.

Such Masters rarely prescribe how we may do this. A typical statement from this school could be something from the sage Sri Nisargadatta Maharaj:

If you seek reality you must set yourself free of all backgrounds, of all cultures, of all patterns of thinking and feeling.
Even the idea of being a man, or woman, or even human should be discarded.
The ocean of life contains not only humans. So first of all, abandon all self-identification. Stop thinking of yourself as such and such, or so and so, this and that.
Abandon all self-concern, worry not about your welfare, material or spiritual, abandon every desire, gross or subtle, stop thinking of achievement of any kind.
You are complete here and now, you need absolutely nothing.

It’s great advice, however clearly the person giving it has a different mind-set to those seeking to attain it. There’s nothing there to be done, yet the concepts of ‘discarding’, ‘abandoning’, stop’, and others implied are all concerned with taking action (even if that action is to not act in a conditioned way).

This sometimes results in a kind of peculiar language.

As the female voice in the dialogue says:

‘I feel free to just live an ordinary life. I feel so free that I even feel free to say it’s a beautiful tree. Yes, for me, that’s part of the freedom the freedom to say ordinary things in an ordinary way. The freedom to use words like I and me and tree the freedom to talk about time and space although in an ultimate sense they are only concepts; still there cannot be anything wrong with saying those words can there?’

Clearly, a ‘perverse’ way of twisting language is a dead end. The only thing possible is to abandon all attempts at getting to Zero (rather like the female voice) and simply get on with living.

The alternative is to embrace the idea that there are practices that may be performed (which will bring us closer to the self-realisation of Zero).

Such practices include meditation, special postures, breathing exercises, group meetings, and especially sharings.

Whenever these occur it’s a small step to sects, or factions forming.

Clearly, this very human propensity is the very opposite of Advaita.

Ho’oponopono, takes a different route to get to a similar place to Advaita.

Ho’oponopono assumes that an error has been made. This error is that one, or more people have forgotten their Zero-like nature and have become entirely bound up in the everyday cares of living a separate life in a dual world of ‘inner’ and ‘outer’.

In such a life, it’s possible to have friends and enemies, real colours (rather than those constructed in your brain), right and wrong, good and bad, and many other things.

We are left with the idea that for every front there must be a back, and from there that opposites must attract, and especially that there are purposes in which we (as people) have parts to play.

Ho’oponopono doesn’t deny the parts we play in life. It does, however provide us with simple tools, and a model of the psyche with which to understand them.

Our language remains understandable. Our lives become a fascinating exploration of the capabilities possible when we get out of our own way.

In my view, an understanding of Advaita (especially in its pure form) is helpful, yet the practice of ho’oponopono even more so.