Self I-Dentity through Hoʻoponopono and Zero Limits

Domain XIV · Western esoteric, divinatory & new spiritual movements · Morrnah Nalamaku Simeona · 1976 · Hawaii, USA

What it is

Simeona, a Native Hawaiian lomilomi practitioner recognised in 1983 as a "Living Treasure of Hawaiʻi", began adapting hoʻoponopono from 1976 into a process an individual can do alone, drawing on Hawaiian practice, prayer to the Divine Creator, and ideas of reincarnation and karma; she founded the…

Format

• Phase A, Orientation and meaning (first contact with the topic). Goal: learn which version the client follows (SITH class, Zero Limits book or courses, online teachers, or Hawaiian family practice), what it means to them, how much time and money it takes. Move on when the client's own account and…
• What it is. Simeona, a Native Hawaiian lomilomi practitioner recognised in 1983 as a "Living Treasure of Hawaiʻi", began adapting hoʻoponopono from 1976 into a process an individual can do alone, drawing on Hawaiian practice, prayer to the Divine Creator, and ideas of reincarnation and karma; she…

Who practises it, and how they are trained or regulated

• There are no therapy phases, session counts or progression criteria in the sources; SITH is taught in classes (the Foundation of I describes classes held worldwide and instructor training; Zero Limits points readers to weekend trainings), and the reprinted article in Zero Limits says the training contains "over 25 problem solving processes". The framework for the therapist is a clinical sequence:

Evidence status, as the guide reports it

• The hospital-ward claim. Zero Limits says Hew Len, a psychologist, helped heal "an entire ward of mentally ill criminals" by working on himself rather than seeing the patients. Vitale first heard it secondhand, from an article his informant could no longer find, and calls the book "one man's…

Questions to explore with your client

• What drew you to it, and what are you hoping it will change?
• Is there physical contact? Was it explained beforehand, and do you feel free to say no or stop at any point?
• Does it involve any substance, plant preparation, remedy or supplement? Has your doctor or prescriber been told, especially about any medication you take?
• Is it a group, retreat or community? How do they respond if someone wants to leave or raises a concern?
• How do you and the practitioner understand what is happening, in spiritual or cultural terms? Is that a source of comfort, worry, or both?
• Who runs it, and what training or registration do they hold?
• What actually happens in a session or meeting, and how often?
• What does it cost, and is there pressure to commit to more?
• How do you feel afterwards, in the hours and days that follow?
• Does it fit with, or clash with, the work we do here?

What practitioners of it watch for

• the client experiencing referral as rejection; keep continuity.
• the client feeling corrected or shamed; stop and return to their meaning.
• reduced clinical action (safety plans, referrals) because "it's my memory to clean".
• debt, secrecy, isolation, a teacher who claims to clean on the client's behalf for payment.
• reduced shame, more self-compassion, ability to set limits, while the client keeps the practice if they wish.

When to involve someone else

• New or worsening physical symptoms, or advice to stop or change prescribed medication: involve the client's doctor or prescriber.
• Signs of coercion, isolation from family and friends, escalating costs or secrecy: discuss openly and consider safeguarding.
• A crisis or thoughts of suicide: follow your crisis protocol. In the US, call or text 988; in the UK and Ireland, Samaritans on 116 123.

Drawn automatically from the guide's own sections. Stay curious: neither endorse nor dismiss what the client values, and check anything that matters against the full guide and its sources. Not medical advice.