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3) Creative Emergence

As Lina and Honiti continued to meet Gaia’s love entwined them, they were in tune with Gaia, themselves and each other. Harmony had no choice but to bring them closer. What would then happen in daily life would be up to them to resolve as there was nothing finer Gaia could do for them. To begin with their harmony began with words.

“What was that cost?” asked Lina.

“I’m sure you know,” Honiti answered.

“You have a way with words,” she smiled “when you explain it opens up ways of thinking I haven’t seen before.”

“Thank you,” he answered puzzled.

“No really,” she pushed him “I like to listen …. especially to you.”

“OK,” he accepted her at face value, anyway he loved to talk about these things especially to her. “For years the creative had resented the dogmatons. Politically they accused these Liberals of cowardice, of their inability to face the truth, how they chose to ignore the bigger issues of war and wage-slavery because they were in work and benefitting from the Pasur.

“But of course not all those who criticised the Liberals were creative,” answered Lina.

“I agree,” nodded Honiti “but all genuinely creative people were critical; for others that criticised these Liberals it was a different level of dogma – the dogma of what some called the extreme left.”

“But in reality they weren’t extreme left,” spoke Lina, "just paying lip-service to an extreme dogma."

“Absolutely,” he smiled and continued. “Now the Liberals put it out that they themselves were left – when in fact they were middle-ground. And the right loved this because they could attack these unprincipled intellectuals, and cause the Yoxa to be alienated from the truth by this intellectual association between their rigid Liberal views and the truth.

“About the only extremity of their views was their extreme adherence to dogma,” he smiled “a dogma without love or creativity. Even those on the liberalleft who fought for climate change did not comprehend Gaia in her entirety. And for me those failures are extreme.”

“So why do you think things started to change?” she asked.

“It is not clear exactly how the change was started,” he began carefully. “For years the creative and the dogmatic left had fought against the Liberals hoping to get them to remove censorship from their way of thinking. But this was futile. There was a huge dilemma for this slender alliance. As the Dogmatons began to gain control from the Pasur, everyone could see that this was a step in the right direction. There was an end to the MICwars and the wage-slavery, and people were beginning to be treated as humans rather than work units who could increase Pasur profits.

“The dogmatic left began to calm as they felt they could work with the Liberals to achieve their political aims, and soon historically they disappeared - bought off by the minimal power offered by the Dogmatons combined with Some adherence to their doctrine. But the creative’s dilemma worsened as less and less of what they valued was accepted by Liberal society.

“Let me retrace a few steps,” he looked at her, surely she was bored with all this. But she just gave him an encouraging smile. “Even in Pagan times the creative had an outlet. For the Pasur all that mattered was profit, if it could be sold they could make a profit – and the creative as in music, design, art or books could be sold. Of course it wasn’t as straightforward as that. Firstly the Pasur didn’t usually use the most creative as that was not what was profitable to them. Over time they found there was a package they could profit from, and simplistically that could be encapsulated as fashion. If the creative could be packaged within a fashion, then Pasur agents could market the fashion and so profit from the creative. This usually required the artist to jump through hoops and many artists were disdainful of this. But imitators weren’t. Basically they found genuine artists, imitated their art, and sold the package of fashionable imitated art. Although this was blatantly unfair, at least the creative contributed to society in part - even under Pasur control the creative survived. And surprisingly – surprising that the Pasur allowed this - much creative art was critical of the Pasur but it didn’t matter to them. Firstly they profited from it, and secondly the Liberals did not comprehend what was being said by the creative – as some might sya it flew over their heads and had no impact. The creatives laid out the truth for them but like with the MICwars and the wage-slavery they turned a blind eye to it focussing on whatever fashionable cause was in the wind.

“But under the Dogmatons things took a turn for the worse for the creative. Yes they still wanted what was produced creatively but in an anaesthetised form. It had to be censored but censored in what way? This the Dogmatons could never admit the truth about. Creative products continued to be made but these products were decorative or party pieces. These arrogant Dogmatons were so convinced they were right, they censored criticism as being disruptive and potentially leading to anarchy and the re-emergence of the Pasur. No-one wanted the returns of the egos that created the Pagan times so at first even the creative begrudgingly accepted these limitations.

“The creative avoided direct criticism by word or music, and art or poetry that could be interpreted as criticism was censored by the Dogmaton enforcers. The creative became safe. Usually this meant that art was copied or tweaked, a form that was acceptable was “photoshopped” into new art becoming a new party piece or display item.

“After a time some creatives rejected self-imposed censorship, but by then Dogmaton arrogance was so much in control censorship became imprisonment for those who didn’t comply. Especially early on when MICwars were still fresh in memory there were few creatives who were so foolhardy and vainglorious.

“But Gaia could never be happy with such repression as Dogmaton society became stagnant. Change is a constant but censorship prevents change – in this case the natural way of change through creativity had been stifled by censorship. The stagnation produced an unease amongst many of the Dogmatons but they were so arrogant they could not describe what this unease was or meant.

“Over the decades this unease grew into frustration – Dogmaton society was just frustrated but they had no idea why. This frustration spilled out into random acts of violence which led to more police and increasing censorship. The censorship then oppressed further the creative, more of whom were imprisoned for their art or more exactly they were imprisoned because they demanded their expression be seen by all.

“The Dogmatons might have weathered the creative storm because there were few creatives – even though their numbers increased through the decades. But what they could not deal with was a consequence of censorship that was not foreseen. Censorship was restricting love, and when the two forces of repressed creatives and restricted love combined together there was an unstoppable tide that eventually brought in life as we know it now.”

Honiti looked at his pad, it was time to return to the group and then go home; they walked back together with some sadness. By the time they reached the meeting room, most group members had gone home but Chipak was still there with Darando.

“Did you enjoy your walk?” Chipak asked.

Honiti smiled. “Yes. It was good to get away and be understood,” he turned to Lina who was also smiling. “Isn’t that the purpose of USG?”

Chipak nodded, and with a sideways glance felt there was nothing more to the comment. “I am sure we will meet again,” she added.

“We all hope so,” chimed in Darando. And with that they all made their way home .

Through the door Naica greeted Honiti genuinely, she was pleased to see him. They kissed. After a suitable time Honiti asked of the children, and she just said “fine”. “You should go talk with them, it will soon be time for them to sleep,” she added, and he duly did so. They were pleased to see him, played a short while, washed and read before dropping off to sleep. A good end to the day, thought Honiti.

He went back to the living room where Naica also sat reading. She asked after the meeting, and he gave a careful non-committal answer that she seemed to accept. They sat there quietly together, and Honiti’s mind wandered to the walk . Would that he could talk with Naica in the same way? He drifted off to sleep, was wakened by Naica’s movement and they went to bed.

Work and home ticked along, and the next meeting came on the calendar. It was a time Honiti was looking towards, but this time he would not be so early; in fact when he arrived there were already several present. He looked around, no Lina had not arrived yet.

Chipak greeted him first as was her practise, and then he went and sat with Darando. “How is Naica?” he asked getting a perfunctory response.

“And Angita? She treats you well,” Honiti asked.

“Most of the time,” Darando answered, and they both knew what that meant.

“We can’t ask for more than that,” they both nodded.

“Is Lina coming today?” Honiti asked. Chipak listened in the distance at Honiti’s mention of her name.

“As far as I know,” Darando answered “but aren’t you more likely to know?”

“No not really,” replied Honiti a little puzzled “I only see her at meetings.”

“You seemed to know her a lot better than that,” Darando added, and Honiti looked at him. Was that it, thought Chipak, was that the trigger?

Perhaps not, but just at that moment Lina walked in, Honiti looked at her, and the floodgates opened. It had happened – as Chipak expected. Honiti realised they were more than friends, did she feel the same way? He needed to find out.

Chipak’s role had now changed, it was now to manage love. As yet she knew they had not accepted that it was love that bounded them but once they did it was Chipak’s role to make sure they understood their responsibilities. In many USG groups love had grown, flourished, been managed and yet responsibilities in the dysfunctional marriage had been fulfilled without detriment to the children. This was part of what Chipak was trained for and why she was there to monitor.

This time she encouraged Lina and Honiti to join her for a walk – Darando came too, only this time she manipulated the conversation so that she and Darando would talk. That was not actually difficult as Darando liked talking, and his own relationship was presenting difficulties that Chipak was able to help with. In fact she wanted to encourage Darando to meet Honiti outside group, and see the way Honiti managed; they could support each other in their respective homes .

“We spoke last time of creativity,” started Lina “and you said that forces were lining up with love – or something like that. Do you remember?”

“Of course I remember,” replied Honiti smiling “I often thought of our conversation since.” They looked at each other and smiled.

“Love really suffered under the Dogmatons – more than creativity. Even in Pagan times love came to fruition – by comparison, with the Pagans however love was never respected. This started with the Pasur whose only interest was profit. Through their influence this meant that love became secondary to profit. They didn’t mind love because love in families meant stability, that meant steady consumer units and ultimately profit.

“But love was never respected, and if to increase profits separation of lovers, separation of family occurred that was OK for the Pasur. Once love was not given its proper high position then it became very easy to manipulate. Society’s lead was that profit mattered more than love, it soon followed that love could be manipulated in other ways. Profit gave the lead in this way as well, the more the profit the happier the Pasur were. They used their influence to introduce competition into a relationship like love, can you believe it? Rather than working together and mutually respecting love natural differences were focussed on and valued in a way that led to separation. Man fought woman for dominance and vice versa. Rather than relishing the fortune they had in finding love, couples often began exploiting each other – instead of working together. It then followed that men sought solace with each other and often competed to have more sexual partners outside the relationship. With the battle at home for dominance men would meet and discuss – often with drugs such as alcohol - to find comfort from the battle at home. Likewise women met – often in the homes, and described how little they were respected. Because of this competition relationships suffered as both men and women conformed to a stereotype of separation. But at least there was some love even if it waned over their lifetimes.

“But overall love existed in Pagan times because it helped the Pasur with their profits,” he paused looking at her. Was she bored with this, he thought, did she feel for him what he felt for her? No, he tried to dismiss that thought.

“So how did things change with the Dogmatons?” she asked prompting him to continue.

“I don’t really understand how the change occurred because I can’t understand how they could let the problem happen in the first place,” he continued “but I will try to explain the best I can.

“The Dogmatons recognised the way Pasur influence had manipulated relationships, and they also realised how damaged the children had been in such divided homes. So they began by focussing their attention on the children. It almost became a competition amongst these liberals as to how much they cared for the children,” he added.

“That sounds fraught with danger,” she interrupted. “It is not ….”

“Good for children …,” he interceded. “Oh, I’m sorry, I got carried away.”

“I think we are saying the same thing,” she continued “if you give children too much attention they don’t grow as humans, all they do is seek attention.”

He paused and looked at her, did she want to say more? She was quiet, seemed content so he continued “Yes these Dogmatons became doting parents. From a situation under the Pasur where parents were often absent because of impositions of work, they became focussed on the children. And there began a cycle of people living their lives through their children. Over the years these children began to misbehave, and parents became defensive. What might have been a good communal intervention to chastise the child became a threat to parental ability eliciting parental vitriol. Extended families that had helped provide balance in the upbringing of children were often ignored and old people were less and less valued. Maternal grandmothers who had once been a strong disciplinary influence controlling wayward children were cut out of the equation and as a result these children became manipulative of attention-giving parents. And this behaviour became observably difficult except that because it was happening to all the children it became the norm. And the wisdom of the grandparents was lost to the children. When they had the chance Dogmatons sat around discussing how good parents they were whilst their children learnt more poor behaviour. But in a way there was a stability because once the children became parents they did the same thing. Their children were poorly behaved, learnt little of the control and personal discipline required of individuals, but as adults were controlled by the need to spend all their time with unruly children.” “But if families were so introverted, what was happening to society?” asked Lina.

“Society was breaking down but they didn’t see it because they were so focussed on the children. They did not have the time to be detached and examine what was happening to their society,” he answered.

“But where was love in this?” she asked puzzled, she had not heard this before.

“Children were expected to get educated, find a vocation, become parents and live out their lives in this way,” he appeared not to have heard her question. She listened patiently. “You are right, there was no love in this. There was compatibility. Adults paired up based on agreed perceptions on bringing up children. Within cultures it was agreed that bringing up children was the main responsibility, and family education and community all worked together to find matched couples agreeing on the same methodology for bringing up children.” “This was not totally wrong,” interjected Lina “it sounds excessive but not totally wrong.”

“Yes that was exactly the point about these Dogmatons,” he continued “they were not totally wrong – like the Pasur and their Pagans. But in removing the excesses of these Pasur they removed something so much more important ….”

“Humanity,” she interceded “Humanity the way Gaia intended. Humanity that was creative and full of love. Children who grew up loving life being inquisitive seeking experience, challenge, loving parents but free to learn, love and get hurt.” “Yes all of this became second-place to what was considered right by the Dogmatons,” he added. “Children who did not seek all of this, whose life was focussed on behaviour – and misbehaviour – learnt only what was the correct thing to say – even though often they didn’t say it. They were taught what was right, and parents spent much time justifying what was right. And in the end all these children learnt was how to reason.” “How can that be? Where was love in this?” she was still puzzled “Didn’t these children just do things because their parents told them, because they loved their parents?” “It seems not. It seems that love was not a justification to these Dogmatons. Actions had to be explained, justified and rationalised. In the end copying parents because they loved them was not part of the way these children grew up ,” he tried to answer her puzzlement.

“But that must have been so confusing to the children,” she was still baffled “So confusing ….”

“Of course, but because that is the way Dogmatons saw that their children should be brought up, and because of a reaction to the lack of emphasis on the home with the Pagans, this became a major focus of the Dogmatons. In the end without realising they had focussed their children on language, rationale but no love or creativity,” he took a breath, his explanation almost done.

“But Dogmatons did not eschew creativity,” she countered.

“No they didn’t,” he noted “creativity was compulsory. The Dogmatons knew that children should try to be creative so all children were forced to be creative. There became a way that creativity should show itself, and the children were forced to conform to this way of creativity. If the children were not creative in the way that was expected it was considered part of the many aspects of poor behaviour these Dogmaton children showed and was discouraged. Such discouragement often led to a reaction but by the time those children became adults they had learnt a creativity that was conforming - imitation.”

“And then there was love,” she concluded.

“In Pagan times media had encouraged a shallow version of love. Typically this would be portrayed as young people being misunderstood by parents or society finding each other in deep throes of passion and then driving off into the sunset (or a similar contrived imagery) to live happily ever after. Of course this happiness rarely happened. Communities created competition as the husband was encouraged to see the importance of binding with other men, and women would complain that the men never treated them well. Whilst initially there was some truth in these stereotypes, the way communities were constructed it became a self-fulfilling prophecy. Relationships that were once founded on love became functional, couples staying together to bring up children or perhaps just because they were afraid to be alone. Yet because the Pasur profited from stable relationships there was pressure on all to marry.

“With the images that the media portrayed little was understood of this greatest gift. The media would present torrid scenes of passion, and all understood this as love. Such passion was experienced by the young as Gaia intended but those who were older and experiencing genuine love were often dissuaded through the lack of passion. These Pagans just did not understand the instinctive role of passion in love – Gaia’s carrot for the young, and when older people were experiencing this genuine love they would be asking “where is the passion?”

“But at least they had this passion. Once Dogmaton society developed their media dismissed passion as an animal aberrance, it became part of the poor behaviour that was tolerated in children and young adults that was recognised as behaviour to grow out of. There was no distinction between passion as a natural instinct and spoilt behaviour that was created by liberal confusion. Dogmaton media began depicting moments of passion as leading to anti-social behaviour, passion distracting from moral duty, passion interfering with compassionate care. For the Pagans love between doctors and nurses was often seen as ideal, amongst the Dogmatons passion between the two often led to patient death or disability. Couples involved in acts of passion were often shown as being derelict in their social responsibilities. Couples involved in sexual acts whilst driving would be shown as causing accidents, with death and hardship for the victims. Slowly over Dogmaton times the passionate highs were gradually deflated, and the height of love was shown as families whose social responsibility through charity and care was the raison d’etre.”

“But surely there must have been people in love,” interrupted Lina “how did the Dogmatons treat them?”

“Mainly by displaying those in love as being derelict of duty, of failing in their social responsibilities,” he answered.

“But we know that personal love naturally transcends to communal love once the instinct of passion has been worked through,” she interjected rather angrily bemused at the ignorance.

“Chill,” he told her stepping back with mock alarm, and they both laughed. “I am only describing – not agreeing.” She squeezed his arm acknowledging what he said, “my anger is not with you,” she added quietly.

“Yes these Dogmatons missed out on all that additional harmony. As you quite rightly say, we now know that young love quickly transforms into communal love, and there becomes increasing strength between couples as personal love feeds communal love which in turns feeds the personal again,” he continued.

“It seems so strange to me,” she mused “We rely so much on this transpersonal nature of love to fuel our society yet the Dogmatons were so unaware.”

“I have always thought that it was this lack of transpersonal love that ultimately led to the stagnation that was their downfall,” he added “but not all historians accept that.”

“I probably agree with you,” she nodded “how can a society lack such pure vitality?”

She felt comfortable with Honiti. Sure he went on a bit, but she liked that. And she could see in him that he knew his weakness, and that he showed concern for her. That was so different to Gerard. Gerard was stifling because he was so pre-occupied with himself. He’d say he loved her but how can he call it love when he was only concerned with his own freedom, his own expression, his own search. There was no doubt in her mind that Gerard had much to offer but not in relationship, because in relationship he could never move beyond himself to love. Because love meant both people reaching fulfilment. And there was nothing wrong in Gerard’s love being focussed on society, there are people like that. No there was nothing wrong with that except that Gerard refused to accept it. He refused to accept that he did not love her because he was always concerned about her. If she asked something of him he would try to do it – even the little things. But none of it came naturally. He wanted her to be free, to feel love, to express herself but this was never the way he acted because he was just so stifling. And when he was not stifling he was not himself. He was always concerned for her, was she comfortable? Was she happy? Was she bored? Did she enjoy it? But this just meant abnegating himself to love her, and then it became too much. This is where her original passion for him came from, because she loved his preoccupation with her. But even when her passion was consuming her she knew it wasn’t right, somehow it wasn’t love. But she didn’t know why.

She wanted to talk to Honiti about this but that was not right. She had spoken with Chipak who had told her that her problem was not unusual. “It is hard to understand but it happens. Gerard loves but he cannot be a lover. When you make love how does that feel?”

“He wants me to be happy. He asks me how I am feeling. If I ask him to touch me , to take time, to kiss, to snuggle, he does it. But it doesn’t come from him, it comes from me. He doesn’t know, should he know?” she spoke in frustration “In olden times women would have loved such a caring man, yet here I am complaining. It sometimes feels like I am being so indulgent. Yet one minute he is stifling, and then the next he is pre-occupied with something else. And when I ask him where he’s gone, he will talk of something wonderful, and I don’t want to disturb him. And then I am frustrated. We can never be together together.”

“You must not see yourself as wrong in this,” advised Chipak “you have been unlucky. You must wait until he knows you are not right to be together. When he knows this then you can stay as loving people but not together. He needs to know that his love is transpersonal, that this is the way some men are. And that it is enough for him to be that way. In fact for him it is important to learn that he is stifling himself in the relationship because he is trying to be a lover to you. The love of lovers is natural, it is not something you have to try at. When making love, when loving, there should not be any contrivance. He is trying to be what he cannot be – a personal lover.”

“Again I say, Lina, you are unlucky to be in this situation,” Chipak told her “it is hard to see the difference in this love. We are taught to try to recognise love, and in Gerard there is a loving man. But that love is not for you, it is transpersonal. But his youth and passion hide that from him. He doesn’t know it for himself, and somehow he has to learn to recognise that. And meanwhile he is stifling you.

“But let me assure you, he will know in time,” she spoke positively “such good men usually recognise where their hearts are. You need to look out for those signs of awareness and encourage them. As with all such cases the problem is the children. Mostly the partner is the one who suffers because it is when the children have grown that such men recognise that their love is not for the partner, and they move on – leaving the partner behind with regret at hurting them.”

Chipak couldn’t say this but such partners as Lina can only find balance in love outside the relationship. With Honiti? But then there are repercussions. She herself had broken from her relationship. She had felt the passion for Pery when she was young. She wanted him. She wanted to immerse herself in the passion but she could not. Then she saw the love in her but it was not for him. At the time she did not understand herself, and she was completely lost. She wanted to tell him but tell him what? That she loved but she did not love him. That she thought she loved him but she could see any love beyond the passion, that made no sense to her then.

But then she started to read, and she read of this counsellor and the struggle this counsellor had when young. How the counsellor, Trys, had felt the passion but felt an emptiness outside the passion. But rather than hide herself in passion, Trys had focussed on the emptiness that was beyond the passion. She sought help through meditation, and her teacher had asked her to think about the passion, look at the passion and look beyond the passion. And what was beyond the passion? It had no name, what was beyond. Go there, go there, the teacher encouraged her. And she went …. beyond the passion. It was hard to stay there as the passion pulled her back. But then one day Trys was in the heights of passion, and she stepped outside the passion. And there was emptiness, and that emptiness was so fulfilling she just wanted to stay there. And amidst the passion of their love-making Trys just remained completely fulfilled living in the emptiness. And Trys knew, she just knew that love was beyond passion, and that love was so much more important than anything else. She knew she had to share that love with others and she chose counselling.

When Chipak read this she had her own epiphany. She never experienced the emptiness beyond passion that Trys had described because she never got passionate with Pery again. She remembers watching his tears, and felt sadness but knew that she had saved him from much greater hurt if they had stayed together. It did not take Pery long to find another, he was ready, a loving man , and was now happy with someone who loved him …. and was not in love as Chipak was.

With her years of training and practice Chipak was hoping for the best concerning Lina and Honiti. Neither could be satisfied in their existing situations for completely different reasons. For Lina Gerard was a ticking bomb , his love would soon awaken to his true fruition and Lina would be left stranded – she would have to let him go even if his honour would be prepared to let him stay. For Honiti Naica was weak, and was unwilling to seek help. Naica would occasionally need Honiti’s succour but not often enough to give Honiti meaning. Honiti’s only hope was that the children would become unscathed adults, and have at least the opportunity towards maturity that normal adults now tried to attain. With Naica failing to admit she needed help there was little that could be done for her, and in this she frustrated those around her as well as making her own life worse.

Having evaluated this Chipak saw Lina and Honiti’s budding relationship in a positive light; their love for each other would strengthen both of their existing relationships at least until the children left home. That is unless they got physical, but she thought they were both too mature to allow that to happen. When you also factored in Darando’s needs and the way he and Honiti could support each other and their children, Chipak decided to promote regular in person meetings.

For Honiti and Lina discussion of history was proving to be a beneficial way of cementing their love – and avoided the awful complications that might occur if their love was cemented through the physical.

“I don’t have much time for these Dogmatons,” began Honiti as if it were news.

“Really,” she mocked him.

He was initially taken aback, then laughed with her. “They were such arrogant people yet if you look at their history there is nothing to be proud of.”

“What do you mean?” she asked. “We know they screwed things up, what are you getting at that is any different?”

“It is not often discussed but the Dogmatons did not start after the Pasur but existed as a negative influence during Pagan times,” he continued noting her mild surprise. “Whilst the Pasur were making wars for profits they manipulated the Liberals as the Dogmatons had earlier been known.

“You see, there were people around who tried to mobilise against the wars,” he told her.

“They weren’t very successful,” she dismissed them derogatorily.

“I understand why you dismiss them,” he acknowledged “but there was much happening that prevented these good people from being heard. Mostly it was because the Pasur controlled the media, and through that media presented the wars as being just.”

“You can maybe see one war as being just but when there was an ongoing strategy of war,” she disagreed “one after the other, year after year, decade after decade, then those people must have been stupid.”

“They were deluded,” he answered “we can see that now. But at the time it was their immaturity that led to the delusion. They voted for leaders, and those leaders took them to war. But the people did not understand that the leaders were simply Pasur puppets – whichever person they voted for. It was a charade controlled by the Pasur media to delude the people into thinking they had a choice. And all the while people were being killed so that the Pasur could make their profits.

“But you must also remember the yoxa then were wage-slaves,” he advised her “very few of them had the time to learn as to why they were deluded. But some did have time – the intellectual liberals.”

“So why didn’t they object?” she asked quickly. “No wait. That’s not the question. How were these liberals bought off?”

“Basically the Pasur system allowed these Liberals to tilt at windmills,” he put it simply. “It was not as simple as that when they were living through it, but basically they were allowed to fight red herrings whilst the real shark, the endless wars for profits, remained unopposed by most.

“These Liberals were given paid positions to supposedly improve Pasur society,” he elaborated “but they were never meant to be successful. They were never properly financed so they could never be effective. But this enabled the Pasur puppets to claim they were compassionate. But their efforts were always focussed on their own society, the yoxa from other countries were just murdered in these wars for profit.”

“But how could anyone accept that?” she was completely baffled in her anger.

“In retrospect there is no justification,” he agreed “and that is why I don’t have much time for these Dogmatons. In Pagan times there were progressives who mobilised against the war, but they were fighting the Pasur, their puppets, and the media. And then they were fighting the Liberals who couldn’t see the wood for the trees whilst they were tilting at their windmills.

“But what was worse about these Liberals was that their arrogance was used by the Pasur to divide the yoxa,” he added. “You see these arrogant people even then still demanded that everyone fight against their particular windmills. They were given a limited amount of power but instead of using that power to militate against the endless wars and the wage-slavery they used that power to demand that all people should behave in a liberal way.”

“That is the root of censorship,” she noted and Honiti nodded “the inability to live with difference and genuinely tolerate it. There is either tolerance or censorship no matter how you sugarcoat it.” There was a pause that became extended as Honiti watched to see if she had finished.

He continued “As today the yoxa were not just one people. Because these people came from different tribes, the Pasur decided who they were going to invade and exploit,” he paused “then they were vilified in the media. Their own yoxa did not know, and because they trusted the puppet leaders the yoxa believed these others were inferior, violent or whatever the media decided to say.”

“This is a well-known tactic described in our histories,” she countered “but where did these Liberals come in?”

“Well they were supposedly educated,” he sneered “they were supposed to know the truth. To some extent they did, and they said these people were not as painted. But then they demanded that all the yoxa should treat them equally. And this was at the same time as the Pasur media were painting them badly.”

“Surely that was positive,” she asked “these Liberals were standing up for the truth.”

“You’re right,” he agreed “that wasn’t the problem. The problem was that the Liberals demanded that everyone should treat them equally. These Liberals became known as the Dispolice – policing discrimination.”

“But even the Dispolice don’t sound that bad,” she urged him to get to the point.

“To begin with they weren’t,” he accepted “to begin with these Liberals were working with Progressives as educators. They knew the issue was complex given the power of the Pasur and their media so they tried to educate people into being more tolerant – a very difficult job given the power of disinformation. The progressives knew that the discrimination was based on the Pasur need for endless war, and that the vilification was a tactic in those wars. The problem was so deeply entrenched that the progressives agreed that language was a good place to start – and it was.”

“But language was not the issue,” she asked seeking clarity “the issue was war .”

“Yes it was,” he agreed “and the progressives knew that but their approach included education – language was a small part of the problem. But here is where the Pasur used division. They employed Liberals to focus on language, and demanded that all people use appropriate language. This is where the dispolice came in, enforcing proper language.”

“The yoxa must have been completely confused,” she accepted “Pasur media were vilifying to promote war, and the dispolice were enforcing vilifying language as a crime.”

“Exactly,” his hand raised in victory “you see how heinous these Liberals were. Whether they saw the connections with the endless wars or not, these Liberals were doing the dirty work of the Pasur. They became objects of hatred by those who trusted their puppet leaders and the Pasur media. For many these Dispolice were hated.”

“Where were the progressives?” she asked.

“They were still there,” he answered “but they were few in number. The Pasur knew the progressives were the real enemy. They were worried when people were listening to the Progressives because that put their dual purpose of endless war and wage-slavery at risk. Initially Liberals were working with Progressives and this worried the Pasur but when the Liberals were bought off the Progressives became isolated. The progressives began attacking the Liberals for their collaboration and these intellectuals defending their income attacked the Progressives, and with the Pasur media also attacking the progressives their voice was little heard.”

“Do you see the pattern?” he asked “do you see where these Dogmatons come from? They ignore the big issues – endless war and wage-slavery, whilst they focus on the small issue of language because it suits their self-interest.”

“Yes I follow that,” she replied “the Dogmatons were interested in language, they demanded appropriate language. Then they demanded other behaviours that we now see are as a consequence of intellectual arrogance, and meanwhile human essence through creativity and love are pushed aside for these arbitrary considerations.”

“Exactly,” he answered “that’s why they annoy me more than the rest of the yoxa . Their eyes had been opened a little but instead of seeing, self-interest through power and income became their sense organs. They used their knowledge for greed, and in Pagan times whilst all the people were dying in the wars the Liberal yoxa had comfortable houses and lifestyles whilst they tilted at their windmills. Despicable.”

“Despicable indeed,” she answered, and there was an appropriate time for silence as they walked together. It was a long silence of peace and togetherness – of love if they could be permitted to accept that.

“Their basic arrogance annoys me,” he said after a long while “they think they are better than the rest of us, these Dogmatons.”

“Well they did take us out of the Pagan era,” she said more as a question, she felt sure that was not quite true.

“In a way it was true,” he answered slowly “but it was more by accident than design. The key with power is always how the enforcers (military and police) are used. And we know that the Pasur alienated their own enforcers so much that they turned on their erstwhile leaders. They turned against the Pasur but they did not want to turn towards the Liberals. Far from it, for years the enforcers had been against the Liberals, it was part of the Pasur manipulation to make that happen. But when the enforcers had created the power vacuum, who was there to take over? The only group organised and used to power were the people the Pasur had bought off. These people fell into two camps, the Pasur lackies and the Liberals who were the target of division. There is no way the enforcers wanted the lackies because that would have been a backdoor way of letting the Pasur back in, so the enforcers themselves were forced to make deals with the Liberals. “Now the military concerns were two-fold:- firstly, make sure the Pasurs could not gain control,” he paused “and secondly make sure they had some role as enforcers. Because they thought they were right, these Dogmatons were pre-disposed to impose their will on their own people so it was quite natural for these enforcers to change themselves into becoming a more institutionalised Dispolice. And so they did. They embraced the peace that was brought about by the Dogmaton censorship, and satisfied their need for power in their role as enforcing censorship.”

“But what about the Progressives?” she asked “how did they fit in with the military?”

“The military leaders were afraid of the Progressives because Progressives could never accept their unthinking hierarchy,” he began. “Progressives accepted the need for enforcers but they sought the power of this enforcing through integrity. Progressives could not accept censorship, and they could not allow the leaders to make decisions – it would have to be the people deciding as we have now. This was too much for the military so they sided unwillingly with the Dogmatons. And as the Dogmatons relished more power their arrogance drew them into greater censorship, and this brought power to the enforcers; both were satisfied and such an unlikely relationship was cemented.”

“OK, I can see that it was fortuitous for the Dogmatons that their alliance with the enforcers worked,” she concurred but countered “they developed a stable government. Surely you should credit them with that.”

“Again they were fortuitous,” Honiti was quick to answer “Firstly no-one realised how much the Pasur were taking out of the system. In the end less than 0.1% of the world’s finances were in circulation. People were being charged for everything, what we now accept as resources that Gaia wants us to have. Food and water are now charged nominally – to cover outlay. But then food and water were controlled by the Pasur. Firstly they made huge profits out of what were natural resources – out of what was needed by yoxa to survive. But secondly to increase profits they used chemicals to preserve food – rather than eating natural local foods or using traditional fermentation techniques. To begin with this approach was just for profit but later people got ill from the chemicals and rather than remove the chemicals they then started to make profits from the medical bills these poor slaves were forced to pay to overcome the damage these chemicals did to the human body.”

“When they started wars to make a profit it is not a stretch to see they would make yoxa ill and profit from it,” she sneered.

“We now take housing as a human right,” he continued hoping that moving on would not increase her anger “land that we now allocate based on need was charged for. Houses built on that land cost vast amounts of money, and if you couldn’t afford housing yoxa were forced to pay huge rents.”

“But worst of all were the banking practices,” he quickly moved on. “Initially banks were places where money was stored and loaned. Although moneylending was never an honourable practice it did help the yoxa if they wanted to borrow money to pay for housing or transport. But the banking practices worsened. They introduced financial mechanisms which the banks could speculate on, basically banks were gambling with our futures.

“Trade is something that is always needed,” he added again moving quickly on.

“Yes we use a monitored barter system,” she interjected quietly.

“Barter was something the Dogmatons introduced – although in the end they used it as a tool for their own control," agreed Honiti “but the Pasur gambled with trade, controlled trade mechanisms, introduced cartels – groups who controlled all the production of a particular resource such as oil and set the price way too high. They gambled with investment, contracts, anything they could gamble with they did. It didn’t matter to the Pasur, they had so much money if things went wrong they had plenty to fall back on; the yoxa didn’t and died.”

“And this excluded all the profits they made out of killing the yoxa in wars,” he concluded. “Whenever the Pasur were struggling they engineered a crash or started a new war imposing greater restrictions on the yoxa.”

“It sounds so evil,” she jumped in with frustration “how could it have lasted so long?”

“Retrospectively you cannot understand,” he explained “especially when the Progressives had a clear handle on the situation clearly explained what was going on ….”

“But no-one listened,” she interceded again.

“Or they were too tired to listen,” he added.

“Or just too trusting,” she muttered quietly.

“Yes by the time the enforcers turned on their masters,” he continued “less than 0.1% of finance was in circulation. The money was just lying in the bank accounts of the Pasur.”

“And the enforcers just burned this money in the end as it had no meaning,” she remembered.

“Crazy, wasn’t it?” he summed up “And this all fell into the laps of the Dogmatons. Without the Pasur taking the money out of the system there was actually a bountiful economy that the Dogmatons inherited. And when that economy started to wane the Dogmatons were able to use automation. Previous jobs that had been the backbone of wage-slavery under the Dogmatons were carried out by automation and robots.”

“Much like they are now,” she said.

“But there was a big difference between then and now,” he warned “and that was the emphasis placed by the Dogmatons on the way yoxa used their time.”

“Yes we focus on what robots cannot do – creativity, insight, love,” she noted.

“Of course that would seem sensible,” he agreed “but this was not the Dogmaton way. Dogmatons are essentially afraid. They were afraid of war, they were afraid of the Pasur so they didn’t see the war, they were afraid of enforcers so they didn’t see wage slavery. What they couldn’t control with their intellect and language they were afraid of. Because the Pasur protected them with the enforcers they could use laws to bring in censorship. But once the Pasur were gone they became afraid of the enforcers. When the enforcers formed their “alliance” with the Liberal Dogmatons, their fear of the enforcers changed to a fear of what they couldn’t control – they became afraid of creativity insight and love. They were afraid because their intellects could not understand any of them. Where did creativity come from? The muse, that was not an answer the Dogmatons could measure. Where did insight come from? You either had insight or you didn’t, that had no logic. You can meditate and clear your mind, insight will come. That made no sense to them because they would sit down with their rational minds and think. Their minds would continue to develop logical rational thoughts, that is what their intellects wanted. So where is the silence, meditators would ask? What silence? We have rational thoughts. Stop that thinking, and there will be silence. We don’t want to stop thinking, we are intellectuals that is what we do. Without silence and clarity there was no insight. This was something intellectual minds could not control so they became afraid of it.

“And as for love,” his voice raised, and she just laughed, “they simply had no idea,” she finished for him “how did love happen? Where did love come from? What was passion? Were emotions love? All of these were questions that mean nothing to intellectuals. They cannot be measured, they cannot be developed logically. I can see it would make absolutely no sense to these limited intellectuals.” “This fear based on lack of understanding seriously threatened our survival,” he continued taking it further. “This Dogmaton society became dependent on automation. The machines produced their products, the robots took over their chores. And the Dogmatons became afraid of the machines. These machines didn’t make mistakes unlike people. Once you programmed a machine, it did not require supervision unless there was a programming error. And the Dogmatons programmed the machines to build new machines. For most Dogmatons what they considered intelligence the machines could do better once programmed. The machines had better logical circuits, and the best use of language the Dogmatons could provide. The Dogmatons became more and more afraid of the machines. In the end they limited the abilities of the machines by programming them to be less capable than people. This made life less efficient but at least the Dogmatons knew they were better than the machines.

“But they were still afraid of people who had insight, were creative or intuitive, and of course” he added “they were afraid of love.”

“But the people were safe,” interjected Lina “safety was meaningful after the years of savagery that was the endless war.”

“They were safe,” agreed Honiti “but being safe didn’t get rid of their fear. And their fear overtaking them led to their downfall.”

“You cannot lead well,” she mused “if all you are is frightened.” Again their thoughts led to silence. This time they checked their pads, daily life was calling.

“It is time to go but I want you to read this from a writer towards the end of Pagan times,” he added as an afterthought ‘it shows the insidiousness of these fools.” He sent her the link and they returned to the meeting room, wondered at Chipak’s slight smugness, and returned to their homes.

She returned home and greeted Gerard, he was in one of his attentive moods and this irritated her because she wanted to read what Honiti had given her. Dutifully she gave his mood her attention knowing that would be the only way she could have her peace. Soon Gerard’s intensity for her subsided and his mind moved away to worldly matters – his body dutifully followed. She was left alone .

“I woke up this morning and the insidiousness of these fools has crept up on me ,” she read pausing with a wry smile as she remembered Honiti’s use of this description; she would like this. “I could never believe that such feeble people could become so central – so accepted. I thought they were a minor aberration. Young arrogant people who knew no better who had lost respect for age and the wisdom that age brought.

“I first came across this crassness with the new generation of young people. They had grown up with a sense of indulgence, indulged by mothers whose attention directed these people to see themselves at the centre of the world. Often this indulgence worked on their creativity, and this was meaningful but of course in those times creativity meant struggle unless the Pasur could profit from it. But the creativity was centred on the individual and did not necessarily come from Gaia.

“In fact the creativity petered out as the indulgence centred more on the growing liberalism. I have watched these young people focus on one cause after another, and these semi-meaningful parlour games took centre stage. There was no awareness of war and wage-slavery - the dual strategies of the Pasur, and they carried on as the Liberals did thinking that this fighting for causes would eventually bring a result.

“Why would the Pasur allow this? I am an old man, I have seen years of this. One cause follows another, follows another. They’re a fashion, there’s a t-shirt. You can get angry, you Liberal fools, it doesn’t matter the Pasur have channelled your anger. Don’t you see this?

“But they don’t, I know they don’t, I have seen this happen year after year. The songs for freedom I listened to when young don’t have to be rewritten, there is still an “Eve of Destruction”. Why do they let this happen?

“But there is something that is happening that did not happen when I was young. The new radicals are embracing an intense liberalism. They are turning their passion the wrong way, or at least they are not allowing Gaia to turn it the right way – finding the huge outer that is deep inside. And this intensity is frightening in its arrogance. Their radicals are becoming passionately liberal, their power is focussed on the superficial cause, they cannot see that the passion is to focus their own frustration with the Pasur system on the imprisonment of their own freedom – their own souls. Reason has become the bedrock of the cause, reason that ought to have its place is central to the celebre of ecology turning the focus inside out and ignoring the quality.

“I look at what I am writing and it is not showing how crazy this whole thing is. These liberals have puffed themselves up in their superficial causes and they have drawn good forces into them. Somehow their centrism has become appealing to the left - maybe because they have some power but all that is happening is that this centrist focus is alienating the right in its directionless – in its limited vision, and the right are turning to their own populists who have nothing to do with insight, creativity, love or truth. These Godless right, who kill their world with their misshapen version of the deity, allow bombs to be dropped in the name of their faith, and yet don’t see the lack of Christianity in this heathenism. But because of the pompousness of this liberal focus the hearts of ordinary people are drawn away from the communal censorship that are the causes of these liberal fools.

“I’m still not saying it, I don’t know if can get through. Who can read this and understand the foolishness of these liberals? They are education fodder. Their education did not teach of war, did not teach of respect for all peoples, did not teach that tolerance was axiomatic in its approach. It is not right to feel superior if you don’t agree. It is not right to judge from outside. It is not right to listen to propagandists playing your liberal strings with the bow of war. If the women of these people are downtrodden they will fight their way out as and when they are ready. Don’t allow the Pasur to play your sympathies to fuel the army of resource appropriation. War is never right, there is no just war, liberals you are being used in their cries for war. There is no war that fights for democracy because if you are fighting war people die, propaganda has to turn those people into victims of soldiery as the oppressors force the people to take up arms to defend their families.

“Am I saying it now? Do these fools feel my passion? Do they not see that token anger is not enough? It requires a controlled rage, a depth of understanding, a deep peace that demands a complete personal revolution, a questioning that cannot be satisfied at whichever windmill is currently being tilted at? Can they not see that for years these windmills have not brought change? Why is their generation any better? Don’t they see that the Pasur tell them their generation is the first? Don’t they see that when the old pontificate it is out of frustration that their energy is being turned in on itself, instead of the wisdom of all ages turning it into a fruitful ram to batter the system the Pasur are using to keep us all down? Yes, the old cry, we have failed you – look at what we are passing on to you. When I was young the Pasur dumped on us, and we tried to fight. The fight was good but we were never strong enough. Yes we were bought off as our young placed demands on us but the lessons we have learned can be used by you. But not if you reject us, not if you turn shallow young minds into causes and windmills that do not eat at the core of Pasur control. For those causes and windmills are just the metier of control. If you don’t see their wars, their wage-slavery, their enforcing of shallow causal superficial chimera that divert on the surface and turn young learning minds away from the soul that drives, the insight that sees, the quality that rides over reason, the creativity that breaks the cobwebs of oppression, the love that guides the heart to truth, if you don’t see all this then the wheel of oppression continues, and your young will say the same as you whilst not listening they will tilt at new windmills. And you who have not sold out to the Pasur will cry out, listen, listen, Listen, we did this We did this. This is not new but they became so indulged they couldn’t see that for them the eve of destruction is not new.

“Can they see this? Have I written it? Can they see this, can they see this truth, this circle of truth?” Lina could almost see the tears of frustration on the pad as her own sought this companion of old. How hard must it have been to understand in these olden times and have to listen to the indulgence of fools. Her heart sank.

After a while she composed herself and messaged Honiti “This is very sad, what did the writer do?” she asked.

“I am not exactly sure,” he answered her “it is taken from a training course I went on. They made us read a site called “Blogs of Pagan and Dogmaton Times”. It was interesting. They made us read the blogpost which then gave a biopic.”

“What was his?” she pushed.

“Just a minute,” he asked as he minimised the chat and found the folder with his course notes. “Jarmin had been a care worker in Pasur times but once he had sufficient money he gave, retired and became a recluse.”

“What is a recluse?” she asked again pushing “We don’t have them now but back then some people just got so fed up they found a home in a small cabin in a mountain, and just lived alone walking along the slopes amongst the forests of the mountains …. and even higher, preferring the cold of altitude ….”

“To the cold of Pasur times, and,” she added “the cold of the early Dogmatons and their freezing out of love and creativity.

“It must have been miserable to live in those times,” she concluded.

“It obviously was,” he answered “but mature people don’t let those things drag them down.”

“You’re right, it doesn’t,” he agreed “but just because he writes with heartfelt sadness didn’t mean that he clung to all that pain. It is a sound decision to find solace in Nature if these fools were controlling their lives with their shallow legislation.”

“You’re probably right,” she murmured “Time to go, see you at the next meeting .”

“Great,” he could feel her smile as he finished.

“Who was that?” Naira asked.

“Lina from the support group,” he answered openly “she had been reading something I had given her from a training course and wanted more information,” he said, not quite with equal frankness.

Naira looked askance but left the matter.

“It is a disgrace that so many women became trapped in such eating disorders just to comply with the male fantasy images that dominated the advertising,” she agreed. “So again the history of injustice pushed people towards a Dogmaton society.” She paused, and there was a silence but he could see there was more. He waited.

“I get so angry with the lengths that some of these Liberals went to for ego-advancement, they were so competitive. As things started to improve they began to establish themselves in upper and middle management. They then used their position as disadvantaged women to create a climate of eggshells within the workforce. They demanded such precise use of language that many men did not know what to say for fear of causing offence.”

“Why so angry?” he asked “they were never as bad as the crimes committed against women – exploitation of women’s sexuality was still happening at these times weren’t they?”

“Yes it was,” she said “and I ought to be more angry at that. But these women set the cause back because they created a backlash of alienation. These women were so demanding, and they created such discomfort. In Pagan times there was such a division – as the Pasur wanted, they wanted these Liberals to divide people against each other so that the wars would be forgotten. Initially there were good women who fought back against the chauvinism, they pushed for genuine equality. They were part of the progressives who addressed the real issues of war and wage-slavery, and recognised exploitation of women as a means of reducing wages. For there to be real progress these people recognised the need for education, and recognised that if there were to be real progress then all people, women and men, had to see that exploitation was wrong.

“But as with race, in stepped the Liberals focussing on the superficial whilst taking personal advantage of the situation. They demanded this use of language, and controlled personal interactions through this code. Some right-minded men accepted this thinking that this is what women wanted. But that was not the case. Many rejected this Liberal stance, they didn’t want the exploitation but they didn’t want this Liberal imposition either. But these women who were the majority reacted to this liberalism because of the restrictions on men. And they voluntarily accepted exploited positions as part of the backlash. Then these arrogant women demanded that all women be like them, and they were scoffed at by the majority of women. This left men in a quandary as to what to do.

“But that was not the worst of it. This Liberal vs backlash state of affairs occurred for a long time as the Pasur gradually lost power. But when the Dogmatons got in the Liberal group of women became dominant. And then their arrogance truly showed. The Dogmaton men were relatively comfortable accepting the language requirements, they had the characteristic fear of these Dogmatons. By accepting this censorship of language and becoming masterful at its usage, they were able to hold onto power from a weaker position. What had been a hidden parlour game of language within their societies became the metier in society. They had the ability to manipulate the language towards their own ends, and more aggressive strident men floundered and were continually frustrated by the restrictions.”

“In some ways that was good,” he countered “uncontrolled male aggression had been used divisively by the Pasur.”

“You’re right,” she agreed “that aggression needed to be controlled. But by the men themselves. They needed to learn that what was sometimes characterised as “alpha-male” behaviour was not the sort of competition that led to a balanced society. But such men had to learn it for themselves. They often had much to contribute to society but if they were repressed their vitality was lost and society did not benefit.

“And under the Dogmatons that is exactly what happened. These energetic men were forced to turn in on themselves in order to confirm to the restricted codes of behaviour demanded by the Liberal women. And their men stood by and watched as these alphas squirmed. The only way they could maintain their sanity was by joining the enforcers. It was somewhat ironic to see alpha males turn on alpha males to maintain the law and order of Dogmatons whose vitality was sapped by the very system they created.

“The less intellectual of women fell behind this Liberal faction within the Dogmatons because their position was enhanced as males were no longer exploiting them. And what was left was the minority of progressive women and men who were calling for a society where all people expressed themselves.”

They both raised the three-finger salute (*) and cried “Express not repress”, and laughed themselves into each other’s arms. There was a dangerous moment but wisdom prevailed and they withdrew. But both now knew the pitfalls that were in what might be called their relationship; at least they were pitfalls which had a future.





[* Suzanne Collins. Please excuse the plagiarism but the 3-finger salute is now universally recognised, so it's a tribute not plagiarised. If anyone's bothered I will remove it]