Bodhisatcracy
"Only someone seeking Golconda deserves my obedience."
The term “Bodhisatcracy” is Language hash. A bodhisattva is a spiritually enlightened being who returns to the world of pain and illusion, leaving the bliss of nirvana to free other souls from bondage. The suffix “-cracy” indicates governance, so democracy is government by the people, theocracy is government by the priesthood and so on. Thus, Bodhisatcracy is government by the spiritually enlightened. For Kindred, that means someone who has found Golconda.
Bodhisatcrats, then, are a small group of Carthians who would like to be governed by a Mentor in Golconda. If the ideal is a group of loyal followers being led by a Christ-like dispenser of wisdom, the actual practice is necessarily different. Some Bodhisatcrats (sometimes known as “monks”) recognize that no one’s stepping up to the throne of peace, so they attempt to find Golconda on their own. In the finest Carthian tradition, Bodhisatcrats support one another in their mutual, practical quest to save their souls. They study, they keep one another pure, they even travel when they uncover a promising lead. They understand, on either a tacit or explicit level, that if one of them succeeds, that one becomes the Master and the rest will obey. It’s equally understood that once one of them completes the quest, he will guide the others to Enlightenment as well.
The Movement generally respects those monk cadres for their actions, if not necessarily their idealistic beliefs. If nothing else, monk cadres tend to be trustworthy, though maybe a little dour and predictable. Their efforts to retain or achieve spiritual purity give them a lot of potential as “mortal handlers” — high Humanity lets them interact more smoothly with the living. Unfortunately, their ethics often prevent them from leading mortals into anything to perilous, which, to many Kindred means “useful.” On the other hand, the Bodhisatcrats’ idealism sometimes arises from naïveté, which makes it easy to trick them into luring mortals to whatever doom the manipulator desires. It’s a trick that usually works only once, however.
On the other end of the spectrum are monk cadres who have found a master. No vampire has ever proven himself to be transformed by Golconda, but in the history of the Kindred, many have claimed it. Often powerful and always charismatic, these claimants may be genuine, or they may be delusional, megalomaniacal or simply cynics who see a chance to hook some gullible optimists. These leaders range from benevolent, ascetic recluses who lightly guide their followers through riddles and tests, to overpowering preachers who control every aspect of their followers’ Requiems similar to Jim Jones or David Koresh. Some of these Kindred refuse to interact with outsiders. Some claim that just the skepticism needed to demand proof proves unworthiness of salvation. Others welcome challenges and relish meeting them with demonstrations of the physical benefits of Golconda. Of course, since no one’s sure what those benefits are, many of these teachers succeed at stringent tests they devise themselves.
The Movement’s stance toward these cult leaders is far more reserved than the Movement’s attitude toward monks without leaders. On one hand, a cadre led by a powerful and seemingly enlightened Kindred is nothing to scoff at. They have all the motivational advantages that the Acolytes and the Sanctified offer, and that Carthians typically lack. On the other hand, there’s rarely any question that, protestations aside, the cadres’ primary loyalty is to their master and not to the Movement. Wise masters recognize this and bend over backward to make themselves useful to the Movement — indispensable, if they can manage it. Foolish leaders, or those who just think they’re strongenough to go it alone, splinter from the Movement and wind up leading an unbound coterie or minor covenant that has the hatred of a major covenant.
Bodhisatcrats, then, are a small group of Carthians who would like to be governed by a Mentor in Golconda. If the ideal is a group of loyal followers being led by a Christ-like dispenser of wisdom, the actual practice is necessarily different. Some Bodhisatcrats (sometimes known as “monks”) recognize that no one’s stepping up to the throne of peace, so they attempt to find Golconda on their own. In the finest Carthian tradition, Bodhisatcrats support one another in their mutual, practical quest to save their souls. They study, they keep one another pure, they even travel when they uncover a promising lead. They understand, on either a tacit or explicit level, that if one of them succeeds, that one becomes the Master and the rest will obey. It’s equally understood that once one of them completes the quest, he will guide the others to Enlightenment as well.
The Movement generally respects those monk cadres for their actions, if not necessarily their idealistic beliefs. If nothing else, monk cadres tend to be trustworthy, though maybe a little dour and predictable. Their efforts to retain or achieve spiritual purity give them a lot of potential as “mortal handlers” — high Humanity lets them interact more smoothly with the living. Unfortunately, their ethics often prevent them from leading mortals into anything to perilous, which, to many Kindred means “useful.” On the other hand, the Bodhisatcrats’ idealism sometimes arises from naïveté, which makes it easy to trick them into luring mortals to whatever doom the manipulator desires. It’s a trick that usually works only once, however.
On the other end of the spectrum are monk cadres who have found a master. No vampire has ever proven himself to be transformed by Golconda, but in the history of the Kindred, many have claimed it. Often powerful and always charismatic, these claimants may be genuine, or they may be delusional, megalomaniacal or simply cynics who see a chance to hook some gullible optimists. These leaders range from benevolent, ascetic recluses who lightly guide their followers through riddles and tests, to overpowering preachers who control every aspect of their followers’ Requiems similar to Jim Jones or David Koresh. Some of these Kindred refuse to interact with outsiders. Some claim that just the skepticism needed to demand proof proves unworthiness of salvation. Others welcome challenges and relish meeting them with demonstrations of the physical benefits of Golconda. Of course, since no one’s sure what those benefits are, many of these teachers succeed at stringent tests they devise themselves.
The Movement’s stance toward these cult leaders is far more reserved than the Movement’s attitude toward monks without leaders. On one hand, a cadre led by a powerful and seemingly enlightened Kindred is nothing to scoff at. They have all the motivational advantages that the Acolytes and the Sanctified offer, and that Carthians typically lack. On the other hand, there’s rarely any question that, protestations aside, the cadres’ primary loyalty is to their master and not to the Movement. Wise masters recognize this and bend over backward to make themselves useful to the Movement — indispensable, if they can manage it. Foolish leaders, or those who just think they’re strongenough to go it alone, splinter from the Movement and wind up leading an unbound coterie or minor covenant that has the hatred of a major covenant.
Structure
Covenant Relationship: Because their loyalty is questioned, Bodhisatcrats often go out of their way to be accommodating toward others in the Movement. They’re good people to ask for a favor, though some groups proselytize the whole time they’re pitching in. In the same vein, they rarely ask for undue support from the Movement, partly because their interests are internal, but also because they don’t want to jeopardize their already shaky standing. They’re good neighbors, just a bit eccentric.
Organization: Cadres with a master are typically strict hierarchies. They may be simple, with the Shining One at the top and everyone else as supplicants jockeying for the master’s favor. Or the cadres may be heavily stratified, with tests bestowing ranks and privileges as measures of progress.
Unmastered groups are usually loose confederations of individuals, often on different paths, helping one another to the best extent of their abilities and expecting the same in turn. There are rarely official leaders, though some large coteries elect a figurehead leader. Others just meet once a week for direct-democracy votes. While they’re seeking spiritual perfection, it should be noted that the infighting and cliquing that occur in every group are present in these cadres as well, though often pleasantly muted.
Organization: Cadres with a master are typically strict hierarchies. They may be simple, with the Shining One at the top and everyone else as supplicants jockeying for the master’s favor. Or the cadres may be heavily stratified, with tests bestowing ranks and privileges as measures of progress.
Unmastered groups are usually loose confederations of individuals, often on different paths, helping one another to the best extent of their abilities and expecting the same in turn. There are rarely official leaders, though some large coteries elect a figurehead leader. Others just meet once a week for direct-democracy votes. While they’re seeking spiritual perfection, it should be noted that the infighting and cliquing that occur in every group are present in these cadres as well, though often pleasantly muted.
Culture
Appearance: Despite their nickname, Monks almost never wear robes or wimples (unless, of course, they’re a cadre with a master and he demands it). They’re not interested in drawing attention for their appearance, so they dress as they did when living, or they dress in the urban camo of Polo shirts and flat-front khakis.
Assets
Haven: Cadres with a leader often establish a Haven together. Some have even bought decommissioned monasteries or convents for their meditations (and because they’re already built to facilitate spiritual exercise). Leaderless seekers are no more or less likely to cohabitate than other Carthian Kindred. Leaderless seekers are, however, prone to lair near seminaries, medieval Research libraries or in ethnic neighborhoods relating to the tradition they’re pursuing. (That is, if they think Kabbalah is the answer, look for them in a Jewish neighborhood. If they’re Buddhists, they’re more likely to be comfortable in Chinatown.)
History
Background: The pursuit of Golconda is an enterprise for the optimistic or the desperate. Some Kindred start off on the quest as neonates, latching on to the idea of transformation as a way to avoid the drain-circling decay they see in the elders around them. Others come to it after murdering their own families, or losing their coterie, or confronting something so alien and evil that the idea “vampires could become decent people” seems reasonable in comparison. The optimists are determined, and they structure their Requiems to avoid distractions and stay on track. Those who seek because of crisis are driven. Ironically, their desperation inclines them to lash out at those who impede their progress in ways that definitely aren’t enlightened.
Type
Political, Activist
Alternative Names
Monks
Ruling Organization
Parent Organization