Macakkanism

Macakkanism (Alawese: ᨆᨌᨀᨀᨘᨊᨁ Macakkung, Kawalian: ᮙᮎᮊ᮪ᮊᮥᮔ᮪ᮌ᮪᮪, Huranian 亮教 liàngjiāo) is a Isuan religion based upon the teachings of the prophetess Aru. It emerged in the realm of King Daeng Mariok during the Alawokambese Thalassocratic Period, and was subsequently spread via trade interactions and conquest across Isuan. The world's Xth largest religion, Macakkanism is practiced by over XXX million adherents who are known as Macoes. Several divergent sects have emerged as the religion spread, the most dominant being the Lankung (Old law) and Barukung (New law) schools.

The core of Macakkanism is based on the recognition of two fundamental forces which make up all of the universe, Macinnong (goodness, purity) and Ajakeng (evil, malevolence). Macakkanism posits that these two forces are in constant opposition within every atom of the world, and that it is this dialectic relationship which underpins existence. Practice is based on the worship of a singular deity, Patotoé, who is referred to as the origin of destiny and all order. His opposite, Majasédi, is therefore the incarnation of chaos. The religion holds that the two deities are uncreated, and have competed in the creation of all of existence in an attempt to overpower one another. Followers attempt to live a life based on the teachings of the religion, believing that good begets good and bad begets bad. Macakkanism also believes in reincarnation, which is governed by the same principles of reciprocity.

Doctrines

Two fundamentals

A simplified depiction of the two fundamentals.

At the heart of Macakkanism are the "two fundamentals", metaphysical elements which are present within every single part of existence. The two fundamentals are Macinnong, which represents order and purity, and Ajakeng which represents chaos and suffering. As these two forces are opposed to each other, they react and it is this force of opposition which drives being and existence. In the teachings of the Lankung school, the two fundamentals lack any sort of moral connotation and are purely abstract, a position which is rejected by the Barukung tradition which proclaims the moral superiority of Macinnong and importance of order.

Cosmology

Macakkanism holds that the two fundamental forces are uncreated and through their constant interaction are constantly creating new actions and beings, in effect positing a form of cyclic time whereby all physical matter is merely allegorical for this overall struggle. This cosmology therefore allows for the existence of many different realms, one of which being the mortal plane. Macakkanism believes that while local areas may be dominated by one of the two fundamentals, the cosmic balance is completely equal and every action has an opposite reaction.

Theology

A Huranian depiction of Patotoé flanked by his Viceregents.

Macakkanism is generally considered to be a dualist pantheistic faith in general, though some schools are considered to resemble monolatry in their singular focus upon Patotoé. For all schools, the concepts of deities are loosely defined, with more focused placed on the importance of the two fundamentals that they respect than in individual piety to a god.

The faith proposes the existence of two primary deitys, Patotoé and Majasédi, who are each said to embody one of the two fundamentals, but recognises the existence of other minor deities and folk deities, who are referred to as Viceregents. This has allowed Macakkanism to assimilate local religious beliefs, aiding in its proselytism efforts.

Individual deities often represent local traditions and natural phenomena. For example, Ballasa is a deity who represents the wind and who is represented differently across different cultures. Offerings are often made to these deities as opposed to the primary deities, as they are believed to have greater influence over people's lives.

Ethics

Macakkanism has a complex ethical standpoint, which differs between the different traditions of the school. The Lankung school, which is regarded as the more traditional of the two major schools and which places less moral importance on the two fundamentals, holds a position which valorises balance in all affairs between order and chaos. The ideal for personal conduct is a sort of "managed spontaneity", which involves adherence to a moral code while remaining flexible and unaffected. It condemns excessive asceticism as well as avarice, promoting a middle way focused on self reflection and awareness of the contradictions within one's self.

In opposition, the Barukang tradition's ethical position is far more rigid. Isuanologists such as Hans Vogel have proposed this as a result of interactions between the faith and more morally coded religions as Macakkanism spread outside of its Alawokambese hinterland. In these schools, Macinnong is equated with moral goodness, and the focus is not upon maintaining balance but cultivating Macinnong through good deeds.

Reincarnation

The Macakkanist belief in reincarnation is a product of its belief that the two fundamentals exist in permanent opposition. As this dialectic which produces life is not ended with death, life will inherently be continued within another body. This process is described by the Macakkanist adage that "good begets good, and bad begets bad". Through this, a being who had cultivated more Macinnong will be reborn into a state with the same makeup of Macinnong and vice versa. In the Barukung tradition, this is the eventual goal and adherents aim to be reborn within the realm of Téposioro, which is composed purely of light.

Practices

Rituals

Flowers used in offering ceremonies in Selajung.

Like most religious currents, Macakkanism maintains a set of traditional rituals which are observed by its followers. As Macakkanism does not have a concept of a personal god, concepts such as ritual prayer are not present in the religion and practice is instead focused upon persona reflection. This includes intermittent fasting, which is proscribed for fridays as a mandatory fast and encouraged on other days as well. The goal is to maintain a balance in one's desires. Some schools also advocate dietary rules onto their acolytes, again placing constraints upon their desire.

Offerings

The practice of making offerings is widespread in Macakkanism. It is rooted in the idea of reciprocity, as it is believed that if pure items are given away to the deities they will be rewarded with Macinnong. An offering can be made in the name of one's ancestors, which is believed to grant them good favour in their new lives. Sacrifice of animals is not permitted, as killing is associated with Ajakeng. Offerings are commonly made to the Viceregents, who are more akin to the personal gods of western faiths.

Macoramitai

A traditional painting depicting a Kambese monk practicing Macoramitai in the jungle.

The major personal practice within Macakkanism is Macoramitai, or clear-seeing. A form of meditation, Macoramitai is practiced by concentrating all of one's attention upon a single object and reflecting upon the internal contradictions which make it up. The goal is to perceive the harmony which can arise from the balance between the two fundamentals and through this be able to apply such critical thinking to one's own life. Though conventionally practiced through simple observation, all of the senses can be used in order to cultivate focus. For example, a practicioner may sound a gong or bell and focus on the ringing.

The process of Macoramitai has also been applied within the domain of the sciences, leading to the discovery of several scientific principles. This advancement was visible in the discipline of chemistry, where alchemical research led to the discovery of several important compounds such as gunpowder. Another area of science influenced by the macoramitai is Astronomy, which was seen as one of the clearest places to observe the relations between different celestial bodies as a macrocosm of the internal dialectic.

Acupuncture and massage

Acupuncture is practiced as a means of releasing Ajakeng from one's body. According to Macakkanism, both Macinnong and Ajakeng circulate through the body according to different focal routes. These routes can be tapped, using needles or one's fingers, and the energy removed from circulation. This is primarily done to remove Ajakeng, which is related to stress and worries. Traditional Isuanese massages are popular in much of the west, though their original religious connotation is generally ignored in favour of simplified accounts of "negative energy removal". The involvement of such massage parlours in the illegal sex industry has had a negative effect on Macakkanism's perception in some countries as it is therefore associated with prostitution.

Methodologies

The Macakkanist faith is divided into several traditions, commonly referred to as methodologies or schools. While these schools share most of their core doctrines, there are several key aspects of scripture and practice upon which they diverge. The two primary schools are the Lankung and Barukung schools, though several others have historically been prominent. These schools differ upon the importance of latter scholars, with the Lankung school only considering the teachings of Aru canonical while the Barukung also accept the works of the Four Eternals to be valid scriptural reference. This difference in epistemology has led the two schools to diverge on other issues. The final school which is recognised is more of an umbrella term, referring to the various new age and modernist groups which have labelled themselves as Macakkanist. This includes many groups which have been active in Auressia in the post-colonial period.

Lankung

Lankung school acolytes practicing contemplative meditation.

The oldest of the schools, the Lankung school is typically considered by scholars to be more conservative in its beliefs and practices. The Lankung school bases itself on the Aruvian canon, the broad corpus of texts and sayings attributed to the prophet Aru. It therefore places less emphasis on the conclusions and interpretations of the clergy, and prescribes less moral rulings, instead referring back to the consensus of the earlier scholars.

The Lankung school is centred upon practicing balance in all affairs and avoiding excesses of either orderliness or spontaneity, in order to achieve a kind of just medium between the two extremes. Essential to this doctrine is the practice of Macoramitai, which allows devotees to hold themselves back from the subjectivity of their own lives and focus in minute detail upon the internal contradictions which define life. In this school, the concepts of divinity and the Viceregents are less important than they are to the Barukung school, to the point where some scholars reduce them to mere allegories for the two fundamentals. Many Lankung scholars condemn the Barukung for "superstition", claiming that focusing upon worship and other exoteric rituals distracts one from the esoteric self-realisation which they believe is core to the religion.

Geographically, the Lankung school is dominant in the south of Isuan, particularly Insular Isuan. This is the traditional heartland of the faith, and it is here that the religion has been exposed to less outside influences than the peripheries of the faith. The lankung school is also more widely followed within the elite stratas of Isuanese societies, given its academic focus and rejection of traditional practices.

Barukung

Aru (centre), flanked by the Four Immortals.

Originally viewed as a reformist movement within Macakkanism, the Barukung school has emerged as a major proportion of the Macakkanist religion. The Barukung school is seen as being more focused on the exoteric aspects of religion, such as making offerings at shrines, and recognises a more defined moral code of practice. While the Barukung school accepts the Aruvian canon as the central scriptures of its faith, it also recognises as canon the works of the Four Eternals, a succession of scholars from Continental Isuan who proposed several reforms to the faith.

Unlike the Lankung school's valorisation of balance between the two fundamentals, the Barukung school sees the dialectic between Macinnong and Ajakeng as a dualistic clash between good and evil. Several scholars have hypothesised that this change is a result of interactions between the Macakkanist world and other global faiths within Isuan, a conclusion which is firmly rejected by the Barukung school. Barukung Macakkanism is often considered a Monolatric faith, as it worships Patotoé as the supreme god and advocates the cultivation of Macinnong in one's self. Barukung is also more receptive to traditional superstition, as it views the Viceregents as Patotoé's servants and therefore worthy of worship. This focus on one of the two fundamentals has resulted in the emergence of a tradition of millenarianism within the Barukung school centred upon the figure of Paccakkaki (Huranian: 燈花 Dēnghuā). This belief holds that in the future, the world will be overrun by chaos and disorder, until an idealised ruler called Paccakkaki (the redeemer) will be born and bring in a period of purity. Paccakkaki is referred to as a Bissu, an androgenous fifth gender within Alawese society. Many revolts have occured under claimants of this identity.

The Barukung school is most prevalent within thr north of Isuan, especially within the cultural region of Huran which has seen the development of much of the school's philosophy. It is especially present within the peasantry, as the lower social classes are more open to Millenarian beliefs and superstition.

Neo-Macakkanism

A Neo-Macakkanist devotee distributing books in the Bolshtine Republic.

Emerging primarily from the increased interest in eastern religion following the end of colonialism, Neo-Macakkanism refers to a wide range of new religious movements and doctrines which have flourished in Auressia and Maurceania. The relationship between conventional Macakkanism and Neo-Macakkanism differs from group to group, with some groups representing a reinterpretation of classical texts in a new cultural milieu while others are influenced more by the teachings of individual Polénas.

The key issue faced by Neo-Macakkanist groups is in the determination of authenticity. Many Neo-Macakkanist groups are based upon liberal reinterpretations of the religion, or intentionally simplify the message in order to make it appeal to new audiences. This is best exemplified by the notorious book Winfred Bear's Two Fundamentals, a staple of the popularised understanding of Neo-Macakkanist beliefs which many traditional Macakkanists consider insulting. Other groups, such as the International Aruvian Truth Association (IATA), are more positively viewed by traditional scholars but are still seen to hold deviant beliefs. Many Neo-Macakkanist groups base themselves upon meditation and traditional massages, in a manner which has been compared to cultural appropriation.

While Neo-Macakkanist movements are present in almost all countries across the world, they are most prominent within COUNTRY. Popular during the 1960s and era of counterculture, Neo-Macakkanism has become less popular in recent times as globalisation has enhanced access to more traditional Macakkanist scripture and clergy in the west.

Architecture

A traditional style of temple, in Selajung.

A Huranian temple in Yol.

There are several different types of religious buildings which are employed by Macakkanists in the practice of their faith. The smallest and most prevalent is the spirit house, small structures which house relics and are believed to be the abode of tutelary deities. These are widespread, and provide a place for offerings to be made to local spirits or gods. The focal building in a Macakkanist community is the temple, which is where community celebrations are held. Though styles differ across the Macakkanist world, there are certain aspects of design which are constant in most temples. These include a singular tower or dome, which represents a lighthouse. This maritime symbolism is a product of the naval focus of Alawokambese society, as Macakkanism was seen as the light which would guide people as the lighthouse guides ships. Within the temple there is typically a square sitting room, where devotees will come to listen to sermons, as well as a library. Many temples will also have a kitchen, where food can be prepared by the clergy to serve their congregation, a loud gong which is used to call the faithful when a sermon is to be delivered, and a garden in which Macakkanists can practice Macoramitai.

A Kaonamese seminary.

The largest Macakkanist religious buildings are the seminaries, where the clergy are trained. These are large buildings, often located outside of urban areas, which host varying numbers of students. Seminaries usually take the form of a large hall, with just one room, in which the students sleep, eat and follow some classes. Seminaries conventionally include large gardens, allowing instruction to take place outside as well as inside.

In the west, where Macakkanist communities can often not afford to construct temples in traditional styles, temples are often located in buildings originally built for other purposes such as community halls. This makes several traditional design elements such as the tower difficult to incorporate.

Organisation

The Grand Collegium of the Barukung School in Huran.

The organisational structure of Macakkanism is based upon Collegia, societies of ordained clerics overseen by a Poléna or Abbot, overseen by a Grand Collegium of the most respected scholars. Each Collegium manages a network of temples and seminaries, with a central temple where the Poléna is headquartered. For a new Collegium to be established, its prospective Poléna must be approved by the Grand Collegium of their tradition. There are two officially recognised Grand Collegia, which respectively oversee the Lankung and Barukung schools. Each one is composed of 50 senior scholars, each the head of their own collegium, with appointments lasting for life. There is no single figure of authority within the Grand Collegia, and they operate on a basis of consensus.

A Bissu Poléna in Kampeteng.

On the Collegium level, the Poléna is a central figure who determines the exact moral rulings of his followers. Only Bissu are permitted the rank of Poléna and higher. Below him is a variable number of ordained clergy, individuals who have completed their education within a seminary and have been officially inducted into a particular Collegium. While it is possible for an individual scholar to belong to multiple Collegia, this is a rare occurence. A Collegium will manage one or more temples and seminaries, with the largest Collegia possessing hundred of temples. Each temple is managed by one or more clerics, without a principal leader. They are egalitarian establishments, sharing domestic responsibilities and preaching.

Ordained clerics come in two types, bound and unbound clerics. Bound clerics are those who are associated with a particular temple and live there permanently, eschewing a personal life in order to dedicate themselves to self reflection and cultivation. Bound clerics do not take vows of celibary, but must leave their temple if they are married or start a family. Unbound clerics are those individuals who return to secular life after their ordainment. They do not typically conduct public ceremonies, but are still bound by the codes of their Collegium. Any gender can be ordained into the clergy, though one must be a Bissu to enter the higher ranks. The dress code followed by clerics differs between Collegia, with some demanding stricter codes than others.

Unlike the clergy, Macakkanist laypeople are not bound to a particular Collegium and are not bound to the same strict dietary and dress codes. However, many laypeople choose to imitate some of the practices of the Collegium which operates their local temple as it is believed to be good spiritual practice. This includes in dress code, with some laywomen opting to wear veils like the women of their Collegium.