Tolerance
according to the Huna tradition.
Before
studying tolerance according to the Huna tradition, we would like to
consider
the present situation in the world that uses intolerance as the
foundation for
attitudes and actions. This condition causes an established and
characterized
selfishness, when it generalizes some type of behavior that is common
to
individuals and also to important communities, in spite of their
beliefs and
technological or scientific development. It reaches all social classes
and
includes individuals that are economically inferior, starving and
abandoned.
Intolerance
is also artful and many times it is linked to belligerence. Therefore,
as a
first change, wars from now on will be different and so will the way of
thinking. Wars will be made with other techniques. It seems that
strategy will
only change the way of killing. However it can be the first step
towards
necessary changes.
The
intolerant human being is not capable of understanding his fellow
creatures, if
not according to parameters established by his community, where he
isolates
himself more, using excuses such as his well being, based on comfort
and
convenience. Thus, he loses connection with different civilizations and
creates
a vicious circle that is lost in ideas and beliefs and turns him
intolerant
too, in the name of a resentful and pitiless God.
Solidarity
has disappeared, giving room to power and prepotency. In order to
understand
such intolerance, we have dedicated some time to study the meaning of
tolerance, in the hope that one day man will realize that peace and
quietness
are not in present standards but inside himself, when he searches for
the
divine in there. Such divine awakening enables changes with new
standards and
transforms the relationship of the human being, who starts to see not
the other
but his fellow man. It is the sharing that makes the man happy.
Definitions of
tolerance
1) Dictionary
– Aurélio Buarque de Holanda. (Portuguese)
a) Quality of tolerant; act or effect of
tolerating. Tendency to admit ways of thinking, acting or feeling that
are
different from those of an individual or groups with different
political or
religious ideas.
b) Maximum difference admitted between a
specified value, a specified borderline permissible for error in a
measure or
discrepancy towards a standard.
2)
Dictionary – Michaelis
a) The right we give others to have
different opinions, even opposite to yours.
b) A good disposition of those who listen
patiently to opposite opinions.
3) Sociology.
A social attitude of those who give others the right to express
differences in
behavior and opinions, even when they do not approve
4)
According to the “Hawaiian Dictionary”
(Hawaiian–English/English- Hawaiian) by Mary Kawena Pukui and
Samuel H. Elbert,
the English word “tolerate” is replaced by the word
“endure”, when connected to
situations referring to the Hawaiian language. “Endure”
corresponds to:alo, ahonui, mau, and ō in Hawaiian.
Alo means
to shun, to escape, to
evade, to avoid, to omit, omission, to be with, to come close, to go
with, to
escort, to accompany, to share an experience with, to persevere, to
resist and
to take care.
Ahonui means patience, patient, tolerate.
Mau means always, constant,
permanent, perpetual, firm, preservation and continuity.
Ō means to answer, to agree, to say, to
speak, to clink, to ring a bell, to resound, to knock, to whistle, to
remain,
to tolerate, to survive, to continue, to exist, food supply for a
maritime
journey.
As seen
above, there is a great amount of interpretations for the word
tolerance in
both civilizations but no clear or precise definition.
The
meaning generally attributed to tolerance is to endure somebody or a
situation
we disagree with or do not accept. By politeness, benevolence,
philanthropy or
an act of goodwill we listen to or act, feeling that we are doing
something
kind, not opposite to people who are important to us or to situations
that may
be transitory and by doing so, a person may benefit of some new though
or the
situation may become different and the misunderstanding diminish or
disappear.
By acting
in such a way we may satisfy our desires or vanity, we may be
understanding,
active counselors who behave as benefactors and thank God for this
listening
inspiration and help to solve the case. Intellectually there is a great
satisfaction as we see ourselves as better people, acting with
benevolence and
believing that our influence caused good changes or at least softened
the
situation. However we must not forget that memories will be recorded
and they
do not correspond to the truth of our basic dream of life.
The
definition in dictionaries state that
these are attitudes we have taken with some type of behavior but they
are not
what we truly feel or think. Therefore, it is not reality but just a
charitable
illusion and illusions are deceitful in the sense of interior growth or
evolution.
Deep in
our hearts we have satisfied our desire to act in benefit of others, in
a
hypothetically conciliatory manner. If we want to know the truth, we
must swap roles
and place ourselves in the other’s situation and try to feel as
he would if he
could realize what we are really doing. Probably we would be judged and
criticized as false and uninterested in what we show. The best thing
would be
not to cause irritation or arguments but an intervention that really
brings
benefit, even if it does not solve the problem that belongs to the
other and
his healing will depend on our own healing, that may happen with a
correct
action in face of the situation and ourselves.
The act
without a search for truth may apparently be a good action but it can
also
encourage a harmful behavior. We ask ourselves if tolerance is this,
really.
In
situations defined in our Portuguese dictionaries, there is always the
impression that we will be listening to something that we do not agree
with,
but we may listen with patience, fulfilling an external situation that
has
nothing to do with our internal reality. It is a way to avoid
arguments,
dissentions and misunderstandings that may become completely disastrous
when we
can not act properly and truthfully.
It is
possible to control a certain situation but it does not solve the
problem of
the complainant, who will continue to think or feel in the same way or
even
more. It is more an exercise of patience to train our internal control,
which
can cause tension or even stress. Generally, when we are tolerant in
such way,
we are fooling ourselves and the others, posing as a perceptive person,
when
this is an attitude of fear and insecurity, followed by justifications.
According
to he Huna tradition, the path of tolerance is much longer and requires
a
sharper perception of the meaning of words, as each one has in its
roots and in
the word itself concepts that may seem paradoxical but actually they
are paths
to be followed, a common situation in this language.
There are
four Hawaiian words meaning tolerance, found in the “Hawaiian
Dictionary” by
Mary Kawena Pukui and Samuel H. Albert. Each word has several
interpretations
and the authors warn that the way they pronounced is significant too.
In
Hawaiian tolerance is alo,ahonui,mau and
ō.
Alo has a whole sequence of meanings, starting
with to shun, to evade, to escape, omission, to avoid and also to be
with, to
come close, to go with, to escort, ending with to share an experience,
to
persevere, to resist and to take care.
This is a
common sequence in Hawaiian words, as their meanings may vary from one
end to
the other, according to the situation, showing a sense of growth and
evolution
that may happen to an individual and to things in general. This
language was
conceived in ancient Havai’i in Mu in a language where secret
instructions
might be included and perceived by the priests of the Temple, the kahunas
and the beginners who
transmitted
orally the Huna tradition for thousands of years.
It is
clear that there is a sequence in the meaning of the word alo,
starting
with escape, omission, up to the expression to be with, to share, to
persevere,
to take care, as showing the path one must take when referring to
tolerance.
The initial tolerant is evading the commitment with himself of agreeing
with
the truth, felt at the moment he is listening to someone, whatever
justifications for such procedure. He omits himself as a way of
preservation,
trying to avoid conflicts or dissentions that may be inconvenient at
the
moment, although they may become disastrous but they are always
justifications
or ignorance related to his internal values. As the basic dream of life
develops and grows, the experienced and learned knowledge forms new
memories
that enlarge one’s perception and general conditions for internal
development,
the condition of being with, a greater understanding of the situation,
and
involvement with the person that is saying something.
Now he is capable of giving something of
himself, without intervening in the result.
As he
reaches a higher degree of growth with some evolution, he is capable of
sharing. I this situation he is feeling rather than judging. He will
benefit
first and then, the other, both contributing indirectly to the whole.
When we
share, the changes that lead to perseverance are the result. It is an
essential
condition of the person who, with a new perception is capable of
understanding
what is being shared and of taking care of himself without worrying
about the
other, for he is already integrated in the action and knows that
everything
belongs to its whole (teia-aka).
Therefore
the path of tolerance is long and depends on our actions and thus, we
can
change the perception that came from the outside at the beginning and
with “the
sharing with” becomes an internal situation, the awakening of Aloha
(to
love is to share), with the good will of Mana (all the power
comes from
the inside), both as principles of the Hawaiian shamanism. This
indicates the harmony
between the unihipili (subconscious) and the uhane (conscious) turning
the
action of Aumakua (super conscious) easier. Perseverance leads to a new
perception that shows us that taking care of oneself is vital to come
to the
understanding of the blessings we were given, when we changed our
standards. An
observer who listens becomes an individual that shares experiences from
inside
out and knows about integration that happens. Consequently, the
illusory
separation that sets us apart disappears and our fellow man appears.
In alo
tolerance becomes reality when we
pursue the whole path of changes and acknowledge the new values that
appear.
Ahonui means patience, patient-tolerate. This word
shows us that only with patience we can follow the path that leads us
to the
succeeding lives that create in us, through evolution, the feeling of
harmony
among the three spirits and give us conditions to live in the new Ike
(the
world is what I think it is), formed by new standards.
Mau means always, constant, permanent,
everlasting, firm, preservation and continuity.
When
acquiring the above mentioned situations, we have the necessary
conditions to
feel the meanings of the word mau.
Hence, we will always be constantly and permanently with the strong and
doubtless belief (paulele) that we
have acquired when we changed the standards that come up and develop
through
experienced actions in our basic dream of life and its modifications
and also
by the continuity of changes. Then, we will understand the reality of
the seven
principles that integrate us to the teia-aka
as everlasting beings who are returning as children
of Tane, worthy of living in the Father’s kingdom the image
and likeness
that we are.
Ō means to answer, to agree, to say, to talk,
to clink, to ring a bell, to resound, to knock, to whistle, to remain,
to
tolerate, to survive, to continue, to exist, food supply for a maritime
journey
With ō we have
the answer to our initial actions that gradually acquired a different
meaning
leading us to a different existence in which agreement comes from the
understanding given by Aumakua, who
supplies the food for this great journey in the stormy seas of our
lives. They
come in the programmed, genetic memories that together with the
acquired
memories, formed by experiences lived in each basic dream of life,
allow the
continuity of the human being in search of his condition of child
of Tane, who progresses towards
new dwellings in the Father’s mansion. The Huna tradition is one
of these
paths.
Tolerance according
to our dictionaries does not lead the human being to internal changes
necessary
to the harmony and internal peace that will reflect on the whole. By
healing
oneself, we can heal others and together we can heal the world,
integrating
everything in the teia-aka and
extinguishing the illusory separation created by individualism.
Sebastião
de Melo