Fall Current Articles. Past Articles. Hawaiian Cuisine. Kona Coffee. Island Life. When there is no written language imagine selling property, traveling without any form of identification, or proving who your parents are, all without a paper trail. Imagine, as happened to a high chief in Hawaii long, long ago, that you flee from your island, end up in a shipwreck, and drift onto foreign shores: You would be considered an enemy and your death would be certain.
Fortunately, this particular chief remembered his genealogy chant, and the islanders recognized the names of his ancestors. His lineage traced all the way back to the gods, and so his life was spared.
The ancient Hawaiian people kept no written records. Other than the petroglyphs they knew no written language. Yet they lived with a sophisticated hierarchical system of land divisions, a complex classification in ranks from commoner to highest chief, and a detailed genealogy. To keep track of this vital knowledge, any transition that might be of importance, either to others or to future generations, had to be memorized and passed on.
The Oli To aid with memorizing, a system of verses emerged which over the years developed into an ingenious art form. The verses were known as the "oli", chants. They recorded the history of the land and the lineage of the aristocracy. Authentic records, they were used as proof in times that this was needed.
The chants were crucial for the continuation of the political, social. After all, ones position in Hawaii depended on ones rank, and ones rank was determined by blood descent. The genealogy was often the only evidence of ones ancestry.
It linked a person to all the ancestors, and through this one could show how much sacredness and royal blood had accumulated. It worked like this: In ancient Hawaii words and names held power.
Hawaiian Chants & Songs
They still do, but this knowledge is kept very private. Each name in a genealogy chant carried the mana power of the ancestor. All names were linked by birth.
The longer this link of names in the chant, the more mana. The accumulation of power, which was sacred, could lift a person to the ranks of the gods among mortals. The oli was different from the other two types of chants in Hawaiian culture, although the lines overlap and are flexible. Roughly speaking, the mele generally surrounded the emotional and festive life.
With poetry as an outlet for feelings, creativity, and happiness, the mele loved music and dance. The pule, the prayer chant, addressed the gods and the aumakuas. It asked for protection.By clearing ourselves with love, forgiveness and gratitude we clear the experiences of the past, present and future. The words with intention are vibrations that break up old patterns of fear and negativity. When we get in touch with our deepest feelings of compassion, forgiveness and gratitude for ourselves there is great healing.
We then have the capacity to love and heal others. They heal the collective. We feel or move towards feeling forgiveness, compassion, love and gratitude for all life and all that has happened.
I like to sing. It is the language of the heart. It opens up the breath and moves energy up and out. Singing, making sounds, laughing, crying release stagnant energy and emotions and break up old patterns that no longer serve us. Read my writings and reflections I invite you to share your thoughts and inspirations in comments on my posts at these online journals!
June 27, BookworksAlbuquerque NM. Ho'oponopono Chant. To forgive ourselves or those who hurt us opens the heart and allows us to love more. Newsletter and Free Book Excerpt.
Join Celeste at these wonderful events!Rev Moses in Maui holding a Hawaiian style ceremony in the botanical gardens of Hawaii. The lords prayer in Hawaii. The sweet echoing sounds of the ukulele serve to welcome guests as they reach the traditional Hawaiian wedding. After the majority of them have taken their seats, the wedding officiant, usually a Kahuna Pule a.
Kahu Hawaiian minister adorned with a flashy, leaf haku lei head garland recites a mele chantpopularly Oli Aloha, as he escorts the groom to the forefront of the proceeding. The translation of this chant is:. Reverent Paul Agung blow the Hawaiian conch shell before for each ceremony he perform its symbolizing is to call forth love that is present in all things.
Kahu Rosemary singing the blessing chanting welcoming the arrival of the wedding couple to the North shore by Turtle bay Hilton beach wedding on the island of Oahu. Aloha Island Weddings where unique nuptial creations conform to individual imaginations. We contract with licensed denominational, nondenominational, Interfaith, and secular wedding officiants that your belief system is competently addressed in the manner you deem best.
Whether you prefer traditional vows and rituals, something novel, or even something eclectic, we will refine and reinvent until you are content. Hawaiian blessing by the Kahu Hawaiian minister as she holds out her hand with the wedding couples flower plumerias leis on the beach of Waimanalo.
Next to come down the aisle are the mothers of the bride and groom with their escorts followed by the bridal party. The ceremony continues with the Kahu blowing the Pu conch shell in all directions representing the repelling of antagonistic spirits and the calling forth of that which is harmonious, spiritual, sacred, and enduring.
Furthermore, the sound of the Pu, which is audible for miles, informs the elemental powers to be witnesses to the emergence of the bride:. Leihulu Mamo Hawaiian minister smile as she sees the brides walks up the aisleWe reads the blessing in the Hawaiian language as well as the lords prayer. Often to the recitation of another chant by a Hawaiian chanter, the bride walks down the aisle alone. She and the groom alike are arrayed in white—he with a red sash around his waist and she frequently with a white haku lei as opposed to a veil.
Once they are both at the head of the ceremony, the Kahu might say some words of assemblage like:. We gather here today to witness and celebrate the matrimonial commitment of Mary and John. Although sometimes saved for other parts of the ceremony, the Kahu then performs yet another chant or says some appropriate words as the soon to be wed couple exchange leis garland necklaces.
However, the Kahu frequently takes charge of the leis and presents them to the bride and groom at the commencement of the ceremony. As they upon one another bestow their lei, they might say:. Showing the groom and bride how to put the wedding bands and rings on each others hand at this beach wedding on Oahu.Substitution of the word world for child would be good too for virus.
Here is a link to a recent FB page where you can listen to the words. I miss all the chants! In practicing LomiLomi at home, I have fused it into every session, but my confidence in a language that is not my own, and a voice that I have little faith in, I have been shy to share them with clients. I think that fear is coming to an end. Thanks for all the videos on YouTube — they are becoming a ritual of mine to listen to.
Aloha Catalyst, other therapists have shared this same sentiment. I have three pieces of advice that may help, 1-practice makes perfect 2- imagine that the voice of spirit it moving through your chant in the same way that spirit healing pours through your hands. The chant is not a performance it is a gift from your heart to theirs and sing your heart out sister.
Your email address will not be published. Not to worry, we will offer this event again in Share your details below…. Join us for the September training. Reservations Hoomanaspamaui. For thousands of years until the s, Hawaiians relied on story-telling for remembering — for wisdom-keeping.
Before the missionaries applied a Latin-based alphabet to the Hawaiian language, Hawaiians passed down stories of history and myth from generation to generation through song, hula and chants — oli.
Through oli the Hawaiians recorded information — births and deaths, tales of love and triumph, genealogy — and preserved prayers. Depending on who heard a chant and how they interpreted its double meanings koanathe oli beautifully depicted events and people through imagery and themes in many different ways. Because of koanaHawaiians were able to compose rich chants that seemed plain but carried deeper meanings amongst one another — a practice that allowed Hawaiians to share their most intimate thoughts and emotions.
There are different types of chants that are performed in various styles, from fast and rhythmic to soft and drawn-out. They are beautiful, sorrowful, joyful, proud. Oli carries a great spiritual energy, manaand connects us to our ancestors, allowing us to see the world through their eyes and bring their values into our modern lives. In our lomi lomi healing retreats, oli plays a significant role in connecting us with one another, with our practice, and with our ancestors.
In ancient times, lomi lomi practitioners learned to speak with the spirit within each plant or stone. Healing chants and prayers offer us today a technique for connecting to our inner wisdom and becoming receptive to intuitive guidance, so that we can bring alignment to the spiritual, physical, mental and emotional levels of the person we seek to heal.
This chant is about life, health and well-being. Tell us about your experiences with oliwhether in practicing healing chants or in listening to them, in the comments below. Share On. Share on facebook. Share on pinterest. Share on email. Prev Previous Welcome, Baby Kahelelani.
Leave a Comment Cancel Reply Your email address will not be published. All rights reserved. Share your details below Our registration is now closed. You are now on the waitlist Fill in the details to below and be first to notified when we take bookings for the international retreats. Join the International Retreats Waitlist It is the language of the SOUL and often speaks through welcome smiles, friendly gestures and warm greetings.
It actually means a great deal more. In fact to Hawaiians ALOHA is not so much a word as it is attitude or a state of mind peacefully filled with spirituality, compassion, and gratitude.
ALOHA desires the best of everyone while endlessly projecting love for all creation from the center of its heart, and while giving generously of itself. ALOHA ask only that we share its gift with others. ALOHA is by nature unconditional. It embraces all of the humanity with open arms as though it were placing a garland of fragrant flowers around its neck.
ALOHA points to the spiritual potential inherent in all the people of the earth and asks that we express that potential always through positive actions.
ALOHA is the silent breath of the ancients bridging the years into the present to softly caress, encourage, uplift and bless us all. Hawaiian Chants and Pules tell the stories and heritage of the Hawaiian People and are part of the outrigger canoe culture. The call of Hawaiian chant brings healing to your heart and soul. Here we are in the pink canoe. I keia kahi no ke ola pono This is the place for proper living. No Maui no ka oi!
For Maui is the best! H mmm The prayer is finished, the taboo is lifted just by our voices. E nana mai kau mau pulapua Look to your decendants. A pala lauhala, a kau I ka puaaneane Give me life until I reach extreme old age. E Ala E A chant to welcome the Sun.
Ka la i kahikina The sun in the East. I ka moana From the ocean. Ka moana hohonu The ocean deep. I kahikina In the East. Aia ka la There is sun. E ala e! Hawaiian Doxology. Ke Keiki me ka Uhane no Praise Him all creatures here below.
Ua hewa ia e aloha ano I once was lost, but now am found.The Hawaiian word translates into English simply as correctionwith the synonyms manage or superviseand the antonym careless. There is also a New Age practice that goes by the same name.
Prayer For Protection
In many Polynesian culturesit is believed that a person's errors called hara or hala caused illness. Some believe error angers the gods, others that it attracts malevolent gods, and still others believe the guilt caused by error made one sick. Among the islands of Vanuatu in the South Pacificpeople believe that illness usually is caused by sexual misconduct or anger.
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.
Like many other islanders, including Hawaiians, people of Tikopia in the Solomon Islandsand on Rarotonga in the Cook Islandsbelieve 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.
In Pukapukait was customary to hold sort of a confessional over patients to determine an appropriate course of action in order to heal them. Here, it creates a verb from the noun ponowhich is defined as: " Ponopono 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.
Hawaiian scholar Nana Veary in her book, Change We Must: My Spiritual Journey  wrote that ho'oponopono was a practice in Ancient Hawaii  and this is supported by oral histories from contemporary Hawaiian elders. Forgiveness was sought from the gods   or from the person with whom there was a dispute.
Hawaiian Wedding Vows , Poems, Chants and Songs
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. 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 problem, they turn to a respected outsider. 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 injuries. Everyone's feelings are acknowledged. Then confession, repentance and forgiveness take place.
Everyone releases kala each other, letting go. 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. Simeona's version is influenced by her Christian Protestant and Catholic education and her philosophical studies about India, China and Edgar Cayce. Like Hawaiian tradition she emphasizes prayer, confession, repentance, and mutual restitution and forgiveness.Ho'oponopono (Hawaiian Forgiveness Chant)
Unlike Hawaiian tradition, she describes problems only as the effects of negative karmasaying that "you have to experience by yourself what you have done to others.
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 reincarnationsand to resolve and remove traumas from the 'memory banks'.September Current Articles.
Past Articles. Hawaiian Cuisine. Kona Coffee. Island Life. At the time that turned the heat of the earth, At the time when the heavens turned and changed, At the time when the light of the sun was subdued To cause night to break forth, At the time of the night of Makali'i winter Then began the slime which established the earth.
The source of deepest darkness. Of the depth of darkness, of the depth of darkness, Of the darkness of the sun, in the depth of night, It is night, So was night born. From the Kumulipo. Inthe dethroned Queen Liliu'okalani translated the Kumulipo, an ancient Hawaiian creation chant, from a Hawaiian text published by her brother King Kalakaua in The preface to her slim volume, written by Kimo Campbell, considers ulterior motives the two monarchs might have had for their interest in the Kumulipo.
King Kalakaua was elected to his office and may have wanted to provide a more substantial and dignified presence by using this genealogy chant to establish himself as a descendant of the ancient chiefs of Hawai'i. Liliu'okalani, the author postulates, published the manuscript both for her personal satisfaction and to refute a popular pro-annexation argument that Hawaiians were ignorant savages who had no culture prior to the arrival of Captain Cook.
The complexity of the chants of ancient Hawai'i reveals a race of quick-witted people, poetic and finely attuned to nature in their imagery, themes and kaona hidden or double meanings. The Kumulipo, a genealogy chant, is only one of many kinds of lyrical chants composed by the ancients. Chants fall into two broad categories, mele oli and mele hula.
In pre-contact Hawai'i, mele was the word for "poetic language;" it has since evolved to mean song. In early Hawai'i, there was no melodic singing such as Westerners were accustomed to. Special bards, or haku mele, spent years learning to compose, recite and teach others to perform the ancient chants.
Chanters began training as children. One popular training competition involved two youngsters lying chest down facing the sun beside a placid pool of water. Each inhaled, the slowly whispered, "na'u-u-u-u," while a third judged who could sustain the hum the longest by watching the rippling water. Breath control came from the chest, and training sessions could go on for hours with a student imitating the sound of breaking waves or the roar of a waterfall.
Mele oli are chants unaccompanied by any instrument that are generally performed by one individual; while mele hula are chants accompanied by dance or by dance and musical instruments.
Mele hula are often performed by more than one person. According to Big Island chanter and University of Hawai'i associate professor Doctor Kalena Silva, "Within these categories are dozens of kinds of chants, formal and informal for specific occasions: mele pule or prayer chants; mele inoa, an individual's name chant; mele koihonua, which recounts a person's genealogy; mele he'e nalu, a surfing chant.
There were chants of angst, chants to grumble or praise, chants of affection, chants to make a request of someone