Movolkasproagmă – the kingdom of attenuation – An Introduction
In modern mainstream religion, movolkasproagmă is the main emphasis. The great majority of people practice one of three schools of this kingdom: Tajhuônănjioka (“Six Caravans School”, the orthodoxy), Tajhuôkemjioka (“One Caravan School”) or Tajhuôvotjioka (“Four Caravans School”), all three of which are closely related and often referred to collectively as Tajhuôjioka, “School of the Caravan”).
For Tajhuôjioka, the aim of attenuating tsaien is to be accomplished through self-improvement. At root, tsaien arises because the incorporeal spirit is filled with desires it cannot attain without a body. These desires accumulate through generations, because a desire unattained does not dissolve, but lingers perpetually. These desires are then inherited by new incarnations as ill-formed, instinctual desires that bring frustration and bad faith. In order to attenuate tsaien, these desires must be first brought forth and interpreted and then fulfilled or dissolved. At the same time, new desires must be of a kind that will not linger unfulfillably beyond death.
Desires (or more properly ‘willings’) it may be said, are of three kinds: the kind that cannot be fulfilled; the kind that can be fulfilled with a body but not without one; and the kind that can be fulfilled even without a body. Any desire that is limited by any form of provukă, self-concept, that is dependent on a perception of body or mind is inevitably of the second kind, which are called eribarkam, ‘fields’, after a popular board game – the meaning is essentially ‘hostages to fate’. It is impossible to avoid willing, but it is better if willing is more commonly selfless, as selfless willing is less likely to go unfulfilled after death. In particular, empathy enables individuals to have wills that are not self-centred: “for me to have money” is entirely self-focused, and entirely unobtainable after death; “for my children and their children to have money” is less self-focused, and can be satisfied posthumously, at least for the next few generations; “for my nation to prosper” is even more general, and can be satisfied for even longer after death; “for humanity to endure” is more general still. By weakening provukă, individuals can shift the balance of their willing toward these more general, universally achievable goals.
Within the kingdom of attenuation, then, several ‘cities’, or objectives, may be determined: knowledge of one’s own inherited desires; weakening provukă to avoid eribarkam; avoiding the creation of unnecessary eribarkam; and fulfilling or dissolving as many eribarkam as possible before death. These objectives may be reached in several ways, which is phrased as a choice between different ‘caravans’ setting out for the same cities, taking different routes.