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7) Dividing

“In our world the mind was never understood institutionally. Whilst there were always some people who recognised that there was a science of mind but in a traditional meaning of science through empirical observation, what became mainstream science never knew what mind was because their machines could not measure it. …[p13]

“One important lesson of understanding mind is to recognise the limits of intellect and to encourage the development of a faculty of insight (intuition or wisdom) as separate from intellect. In fact faculty is an inappropriate word as this insight needs to dominate mental processes. Unfortunately this rarely happened as social forces focussed on the intellect. Education rewarded intellect as its objective, and insight became marginalised barely discussed in the religions. …[p19]

“With the expanding role of intellect in mental activity there became a social manifestation of intellect that was manipulated by establishment forces. Intellect felt it was right, that was an aspect of intellectual ego. Unfortunately there was not one rightness but as many right attitudes as there were intellectuals. Each of these attitudes demanded recognition, ascendancy, and the establishment fuelled the fights that broke out between these attitudes. …” [pp26-27]

The Annals of Samsarapho: Extracts from Observations of Mind [pp13-27]

Item 3 of the agenda of the Ariandista Exec simply read “Public Statement”, and belied the public import of this point on the timeline of Mubanrao destruction.

“I promise that this is the last time I will raise this question,” began Gorgo genuinely.

“It will,” muttered Milto frustrated at having to hear this old guy go on again.

“As you know I have worked long and hard within the Ariandista sect to promote my father’s heritage. None of you can feel the hurt I feel at the way Ariando was treated,” began Gorgo. There were some murmurs of sympathy but like others Milto had heard this heart-twanging rhetoric before; it did not move them.

“Despite the treatment he received Ariando always believed in the importance of unity as a central platform of Kajaa,” continued Gorgo ignoring the frustrated and sometimes inimical looks. “There is no doubt that if we publish this statement there will be a negative reaction from the Abbots across the whole of Mubanrao. How far they will go will be hard to predict …” Gorgo held up his hand refusing to yield to Milto or others on the Exec. “This will only contribute further to the demise of the links between Mubans and the Doms as they will see this infighting as a sign that the government is right when they say we are dinosaurs.”

“Thank you, o king of the dinosaurs,” derided Milto who began to speak but he was interrupted by the chair.

Juno cut off Milto who was angry, Milto knew Gorgo and Juno were usually allies. “Gorgo, this should not have been an item on the agenda. We have discussed this issue long and hard. We have written, reviewed and amended the statement equally as long. As an Executive our purpose is to act – not to be a stumbling block of sects infighting. The statement has been prepared, will be presented to Ariandistas as a body, and I suspect as you do it will be passed almost unanimously. It is not appropriate for you Gorgo to try to manipulate this process to suit your own ends, isn’t this what you regularly accuse Milto of?” She felt annoyed at the smirk that rose across Milto’s face but she had no choice. “Next item – fundraising,” she smiled at the groans. Milto immediately stopped listening, and as usual Gorgo brought the discipline that had maintained the sect for so long.

At the next meeting this public statement was presented to the Ariandista body:-


Mission:- To promote a return to Kajaa, the founding wisdom of Mubanrao.

Ariandista History:- Our movement was founded by Ariando nearly a century ago. Ariando had become concerned as to the increasing influence of the planners in Muban society, this influence Ariando had found when Mubanrao first began elections. He promoted the notion that Mubans do not need elections as each Muban takes responsibility for their own lives when they live by Kajaa wisdom. Our movement seeks a return to a time prior to elections where all Mubans live by Kajaa helped by the wisdom and tradition enshrined in the Doms.

Action Platform:- We call upon the Abbotry to work towards a Muban society where Kajaa wisdom continues to be the force that unites society. To that end we call upon the Abbotry to instigate a programme of consultations in all the Doms of Mubanrao to bring an end to this redundant election process. At the same time we call upon the Abbots to develop an education programme that will involve Mubans more in taking responsibility for their own lives.

Mubanrao – Unity through Kajaa

Gorgo watched as the meeting raised its hands announcing the death of the Ariandista sect, he did not see enough of the historical import although that would not have changed anything.

As usual the Abbot Council took a long time to respond, this was considered wise – Kajaa. But the wisdom was not in the taking of time but in the necessary deliberation that could bring alight any consequences of action. From the moment the Abbots read this statement they knew how they would respond – no discussion needed, they thought.

To the chair and all members of Ariandista

Dear Juno,

Thank you for sending the council the Public Statement that you then issued.

The Doms are at the service of Mubans, our community. It is not our purpose to go out into the community and educate unless requested by the Mubans themselves. Our role is that of support when desired. If we were to establish the sort of programme that you are suggesting it would be considered as interference by the elected government.

The Council would not give its blessing if the Ariandistas attempted to establish such a programme for themselves. However as always each monk must decide what action is appropriate for themselves.

Unity with Kajaa


Mondistano, Senior Abbott

Chair of the Domphrapachum

A reasonable response, thought Gorgo, neither support nor rejection. But a clear problem, there were now two organisations of Doms, the Council Domphrapachum and the Ariandistas, and they were not working together. These were organisations of status quo and need for change, both of which are needed, but needed symbiotically – not in opposition. He knew the Ariandistas would start the programme, how would the government respond?


Weja watched Tompa, he was a stalwart – he had been there since the first election, she mused to herself at the exaggeration. She could see he was totally bogged down in traditional politics – a democratic Kajaan – a contradiction in terms? She and Tompa were at loggerheads because of his attempts to bring Kajaa into the loop. Yet another contradiction. Kajaa didn’t want elections yet Tompa supported the Doms and would often bring their advice to meetings. For him the Abbot saying that we should do this meant that he was correct, for Weja the Domphrapachum were just an anachronism with a bunch of real die-hards, the Ariandistas, trying to bring back days of centuries past. Where was the new education, the new thinking?

Her mind drifted back to student days where they would meet in their own study groups to look the latest from Costas Gueva. He was Nagual but had rejected their tradition and come to the university in the centre of Mubanrao. For Weja this man brought new insight into Muban politics, a complete rejection of all the traditional ways of the elitist Doms and the backwoods NaAgu. She loved what he wrote, it was a breath of fresh air. There is no point in having elections unless there was full representation. Why is there not full representation? Because older people are still connected to the Doms and their imaginary Kajaa. There is no way forward whilst people are still sticking to that mumbo-jumbo, she laughed to herself, she could almost hear Costas on the platform espousing this to his captivated audience. More people need to invest in the elections, get involved in the structures of the representative organisations, and take responsibility for the electoral process. She was on fire when she thought of this, her life had purpose. She was so convinced, she believed Costas and she was against those who didn’t. She was both adamant and vociferous.

Weja was a teacher because of her beliefs, the main way of change is through the young. Because of the heritage of the outsider Bpamaisamsao, Kajaa and education was almost synonymous. She needed to bring reason and an understanding of electoral democracy to these young Mubans. But it was so hard as they almost instinctively believed in Kajaa. But that was her chance, they only believed in Kajaa. She had met a monk once, one of these Ariandistas, and she was impressed – he had a certain charisma and level of understanding about him. However they could never hit it off – they settled on a difference of opinion.

Bits she remembered. Turana said “In the end you are arguing for Kajaa,” he smiled forlornly, it was as if he knew there was no chance of getting through.

“That doesn’t make sense,” she answered looking at him bemusedly “I want the people to be more involved in elections – and the Doms don’t want elections.”

“Whilst this is true,” he spoke patiently “it is the reason that we don’t want them that is more important. When Kajaa was working well, Mubans came to the Doms seeking advice. Was what they were doing in line with Kajaa?”

“Kajaa is mumbo-jumbo,” she delivered belligerently.

Making an effort to maintain composure he continued ignoring her slight “Together we discussed the problem, through our knowledge and training in Kajaa we would point the Muban in a direction we considered suitable. We then encouraged them to come up with a solution, but we never directly said.”

“I understand that sort of trickery,” she continued with her idealoguery “Delude the Mubans into believing it was their idea, and they will go away happy doing what you suggested – wanted in the first place.”

She was exasperating Turana but he tried once more. “It is not what we want, it is what Mubanrao wants, Kunyino, the way of life. Kajaa is something we monks study, it is very real. If Mubanao is not in harmony with Kajaa, there will be problems.

“I think that you young people have pointed out something that the monks had been slack on. Mubans had come to believe in Kajaa, and were not taking responsibility for what they did. They followed the advice of the monks, and the monks were arrogant to a certain extent giving advice because it felt good to be listened to. This is how the people began to lose their responsibility – and how the planners began to take over.

“You see we agree, the people need to take responsibility,” he concluded apparently hoping to have struck a chord. Vain hope, she thought. Back came her ideology. “Costa Gueva talks of the people learning by getting involved in elections by beginning to understand what it is in their lives that matters. Kajaa, Kunyino, Doms, the outsiders, all a heritage of mumbo-jumbo. Where is the evidence that there is any Kajaa? The people need educating to see what is happening around them so that they can understand their own lives. Getting involved in elections will help them to do that.”

Then she hit home where it hurt. “If your Kajaa is so right let the people study it, stand for elections, throw open the Doms vaults and let the people learn.”

“I wish that we could,” he answered sheepishly.

At that she had said “I must go”, and was quickly gone leaving Turana pondering she hoped. If it was real, why couldn’t they train the people in Kajaa? Why all the secrecy? Maybe they wouldn’t understand but does that matter? It would be open, and there would be an end to any suspicion. Maybe even he had the suspicions – she wanted it to eat away at the trust in Kajaa.

She knew these fossils would never accept what Costas said, was there any point in engaging with them. No doubts at all Costas was right, the time was right for all Mubans to get involved with the election process. No doubts. But there was a little voice that snuck in, this Turana had something – soon dismissed. That same voice asked her now, why do you remember him?

The gavel broke her reveries, why did Tompa still use that? “Next item, Weju has asked us to discuss this statement from the Ariandistas,” he announced.

“As you know I am a teacher. I am concerned that people are indoctrinating our children, they should be free to learn. Our curricula are already heavily biased towards this type of misunderstanding. Teach the children about democracy, about the importance of elections, about the importance of getting their voices heard,” she sat down imagining the applause she often heard Costas get.

Argo stood up “We must not educate against Kajaa, this is the tradition that many Mubans believe in,” he countered “but I agree it is important that Mubans understand democracy and elections. Much of our curriculum does support Kajaa, in this day and age should we be teaching in our schools a way of life that is disappearing? Schools should not be concerned with beliefs, they should be concerned with learning and knowledge that will help our young live in contemporary society – not in the days when the outsiders came bringing with them a reaction to their world that had collapsed. Now would be a good time to evaluate our curricula. As Weju says, students need to understand the electoral process but I think there is a different argument here as well. We must examine our curricula to remove bias towards beliefs and to focus on education – skills needed fro society.”

Tompa watched with increasing sadness as the discussion rambled on. When he had stood for election he had wanted to promote Kajaa. The monks had asked him not to stand saying that whilst appearing innocuous the election process will actually disempower Mubans themselves. They will stop taking responsibility, the easy path will be to allow the elected official to make the decisions – and blame them. He had seen this happen, and it saddened him. But at least the children were still brought up in Kajaa, now they are taking that away.

The proposal brought him back into the now. He went through the motions and it was passed effectively endorsing all that Argo had said – effectively setting a battleground between tradition and the modern intellectualism that was instigated and symbolised by the election process. Inside he was angry, these intellectuals wanted the people to take responsibility and that was the essence of Kajaa – Mubankajaa, Mubans working together in harmony for Mubanrao. Where will this intellectual knife take their society?


Turana’s special remit in his Dom and with the Ariandistas was to watch what happened with education. Out of courtesy he always received relevant information from these elected. He remembered a talk with Gorgo after the Ariandista statement was published.

“We have to be concerned with the reactions of both councils, Domprapachum and these elected. I don’t know which will be worse,” he advised Turana, Gorgo had taken him under his wing because he saw that Turana had the necessary discipline to get stuff done. Neither Gorgo nor Turana were into ideals, ideal sets, ideologies, unwritten rules that commit, restrict and divide. Mubans mattered, they worked for Mubans, guided and were guided by what Mubans wanted.

“I agree but we can only work with the monks,” Turana answered “we are not a part of these elected intellectuals. The Domprapachum has to see that the monks are letting the Mubans down by the way they increasingly avoid these intellectual incursions. It is not enough to say the Mubans will come to the Doms when it is increasingly obvious that they are not – as Ariando said because of fatigue.”

“That’s true, Turana,” said Gorgo wistful with age “but the new generation of monks are much more interested in meditation and study than they are in the real meaning of Kajaa – the wisdom and life of Mubanrao. They seem to be protecting the Kajaa for an onslaught they can only lose.”

“I agree,” muttered Turana but with more vitriol “the monks have got lazy. They take the donations from the Mubans but they are not fulfilling their duties to protect them – to maintain Kajaa.” Gorgo looked askance at the vitriol but then left it.

“Gorgo,” asked Turana changing tack “these intellectuals deride the fact that lay people cannot study the texts of the Kajaa, the Annals and others. Why is this?”

“It has been traditionally felt that to study these works people have to be completely committed to life as a monk – 100% Kajaa,” answered Gorgo “maybe it is time to change that.”

“That is another thing the Domprapachum won’t change,” snarled the frustrated Turana. They nodded together. “It would so easy to design a simple Kajaa training, it would avoid any suspicion. Is there something they don’t want us to know?”

Gorgo turned and snapped “Don’t be tricked by the elected’s rhetoric. Kajaa is open to anyone, there are no secrets. It is just the Domprapachum afraid of losing the status quo – their power with traditional Mubanrao.” Despite the put-down Turana felt more at ease.

“There was an important change in the understanding of the mind at a time called the Reformation. It was proposed that knowledge be divided into two – knowledge that could be measured and proven and they called this science and knowledge that could not be measured but was understood. Whilst the originator of this schism felt this categorisation could be beneficial, over a period of time this second aspect of knowledge became a part of religion. As such what had been understood as knowledge (non-measurable) it became ideas, faith and generally not accepted as truth. Sadly for humanity much that was insight became part of religion and lost importance, whilst knowledge became just intellect embodied in academia – what young people were taught.” [p29]

The Annals of Samsarapho, Observations on Mind.