The Sandum delegation departed le Palaso d’Etato at 14:00 on X B Quintilo. On XI C Quintilo, the Sandum delegation arrived in Chelsea, London, and met with the Renasian Chairman, Jacob Tierney, later in the day. Both the Sôgmô and the Chairman went to the Victoria & Albert Museum and through Hyde Park before returning to the Sandum delegation’s flat in Chelsea and attending a dinner at a restaurant. Both discussed certain issues within the community and discussed the conference and how it would be.
The following day, XII D Quintilo, the Sôgmô and the Renasian Chairman, in a show of the two nation’s long-living alliance and friendship, travelled again but, this time, to the British Museum, where a minor misfortune caused both to meet 52 minutes later than expected. Both visited the Egyptian, Greek, Roman, and Near-East exhibits in the British Museum and the Sôgmô’s expertise in ancient religion appeared with the explaining of gods and their stories to the Renasian Chairman. Both enjoyed their time at the British Museum and bought crêpes, which turned out to be a surprising similarity between the two states’ cultures in that both cultures eat and enjoy crêpes on a regular and cultural basis. Both then returned to Chelsea and the Sandum flat, before going to Earl’s Court to meet with the St.Charlian delegation. Topics there ranged from the issue with Kozuc and the three-party issue, to the conference and some attendees. This meeting at a pub was indicative of Sandus’ closest alliances and historical friendships with Renasia, formerly known as Scientopia or New Scientopia, and St.Charlie.
The next day, XIII E Quintilo, the Sandum delegation under the Sôgmô and the Renasian Chairman went to receive the St.Charlian delegate attending the state trip to East Highgate Cemetary, where Marx is buried. The Sôgmô and the Chairman received M. Small of the St.Charlian federation of Kozuc and then went by Gloucester Road to Highgate, where the three representatives met with the Crown Prince of Austenasia, Jonathan Nobilissimus Caesar. All four then visited the grave of the honourable Karl Marx and the Sôgmô saluted and bowed to the mausoleum of one of the State’s most influential philosophers. All four then returned to the Sandum flat in Chelsea where tea was graciously and thankfully served by the Sôgmô Father before all four then went to the Pre-Conference Dinner on Fulham Road. The Sôgmô had to leave early in order to escort the Austenasian Crown Prince back to the Sandum flat to collect his belongings. Worried and concerned over the next day’s presentation, the Sôgmô practiced for some hours before retiring for the evening.
Finally, the day of the conference — XIV F Quintilo et le Jouro du Bastillia — and the Sôgmô had a small breakfast before preparing for some hours on his presentation and speech, as well as his dress and demeanour. The Conference began wonderfully, albeit late, with opening remarks by Dr. Judy Lattas, the Atlantian Emperor M. Cruickshank, Prime Minister Alexander Reinhardt of St.Charlie, and President Baugh of Molossia. The Sôgmô’s presentation was at approximately 11:30 and was concise and short, though its content was complete with the explanation of the Sandum Philosophy.
Note: The beginning of each following paragraph corresponds to the next slide on the presentation piece.
“We are what we think; all that we are arises with our thoughts, with our thoughts we make the world. Speak or act with an impure mind and trouble shall follow you, like the wheel follows the ox that draws the cart. Speak or act with a pure mind and happiness shall follow you, like your shadow, unshakeable.”
– The opening of the Dhammapada, the Sayings of the Buddha.
This first verse is the foundation of Sandum philosophy: to do good and to be compassionate. This is the underlying importance of the State of Sandus. In the Buddhist Dharma, especially the Four Noble Truths, this leads to the Sandum belief that all people suffer in life. But this suffering can be extinguished by kind and generous acts, often following vows of intent and of a correct path to attaining nirvana, the end of suffering.
The Buddha Shakyamuni witnessed in his youth as a prince four sights – old age, disease, and death – which taught him the sadness and pain of suffering. As a prince deluded by his riches, the fourth sight changed him for it was an ascetic, one who had vowed to find the cause of suffering. Beginning his path, the Buddha subjected himself to pain and starved himself but left this path and, finding his own, gained enlightenment. Realising that suffering arises from desire, ego, fear, and ignorance, the Buddha taught his Dharma first at Sarnath.
Each person has their own path in ending suffering, a path that can not be controlled by anyone or by the State. In our State, however, it is our hope that one day we may be able to foster a community where the vessel of our mind, our body, may be protected and kept healthy by a central Socialist system. It is our belief that, with the application of a communal system of governance and economics, we may be able to help ourselves and others. Time shall tell if this path of ours is one which will succeed or not, teaching another important lesson of the Buddha: impermanence and ending attachment.
We are, however, kept by reality. Though our hopes may some day win out in forming this commune, we continue to believe in our de facto sovereignty that all micronations have. Towards the advancement of our micronations and our sovereignty, we have developed two terms which define the views of our micronational life: Libera and Realism. Both are rather easy to explain.
Libera is the belief that our de facto sovereignty may be strengthened by our self-defence and by our hard work in construction and advancement of our states. So many micronations are the symbols of this self-defence and self-advancement that Libera has become one of the most important political policies of the State of Sandus.
Realism stresses the importance of pragmatism and the reduction of simulationism within micronationalism. This controversial policy is one which stresses to see what we can do to advance our states under the framework of our macronational lives: it denounces eccentricities and focuses on the politics and issues of our states.
Part of our utilisation of Realism has led to the donating of money to charity, something which is difficult for a handful of teenagers who have no steady sources of income. This realism, however, has led us to advance our compassionate message throughout our communities and to strengthen the resolve within our State.
This image is of the Amitabha Stupa – a place of peace and benedictions over-looking Sedona, Arizona. It is one project we have been working to save by charity.
Under the auspices of the Office of the S8gm8, Sandus has donated to charities from the earthquake in Christchurch, New Zealand, and the tsunami in Japan, to Grassroots – a charity for the homeless in Maryland, where Sandus is based – and StopCSA – a charity that raises awareness for child sexual abuse. All of these projects for charity have been fulfilled with Realism.
Sandus is a nation whose culture is not only shaped by our faith in the Buddhist Dharma, but also in the history and cultures of many peoples, especially the Romans. We too believe in the path of the Stoics and of Menander of Bactria, a Greek king who converted to Buddhism in the first century BCE. This interest and cultural importance of the Romans and their religion then translates into the next set of oaths, a more worldly set of vows, in addition to the Five Buddhist Precepts of abstaining from killing, stealing, false speech, sexual misconduct, and intoxication. These vows are comprised of much of the Roman Mos Maiorum, or Way of the Ancestors, and form our Morae d’Ancestrae.
Fides tells us that we should be faithful and trustworthy.
Pietas is the egoless respect towards our superiors: our family, our homeland, and – for those Sandum citizens who believe so – our Gods as well.
Religio is the oath of the sangha of Sandus, or the community of Sandus, to maintain a good relationship with the Gods, if we so believe, and with eachother.
Compassio is the Sandum moro that stresses the importance of compassion to all, even those we dislike.
Cultus is to observe the correct intent and prayers to the Gods and Buddhas but also to follow in correct practice of Buddhism and to expand loving-kindness in the secular sense.
Disciplina is a moro which stresses self-control and duty to the State.
Gravitas means to act in a dignified and self-controlled manner, understanding the gravity of situations and hardships.
Constantia is to be steady and to persevere despite adversity and challenges one may have, especially in terms of Libera’s self-defence.
Virtus is to know what is good and bad and to know what is harmful and shameful.
Dignitas and Auctoritas are the two products of these mores. Dignitas is the dignity gained from following them and for serving the State, whereas Auctoritas is the authority one gains from maintaining this Morae d’Ancestrae, the morals of the Sandum philosophy.
Eotae sumus fiera que ti apprendate eotae Etato, eotae culturo, et, especiallementa, eotae philosophio. Deae ti benedictusin.
‘We are proud that you have learned our State, our culture, and, especially, our philosophy. May the Gods bless you.’
Gratias pro ti attentio. Thank you for your attention.
The conference, as well as its following dinner, went off without any major event and the Sôgmô received compliments and congratulatory messages, including one particularly kind and sincere message from the First Lady of Molossia.
On XV G Quintilo, the Sôgmô cancelled a journey to the Crown Prince of Austenasia’s Church due to illness and fatigue, as the Sôgmô had been working non-stop since the delegation arrived on the past Wednesday. The Sôgmô did, however, continue on with a state visit to Austenasia and the Carshalton Sector and was the first Head of State to visit Austenasia for some time, though Premier Puchowski of Landashir did immediately follow in being the second. The Sôgmô, along with Premier Puchowski, Mme Caesar of Austenasia, M. Sutherland of Francisville, toured the Sector and then returned to London before meeting with the St.Charlian delegation and M. Tierney of Renasia. The group of micronationalists then travelled the embankment of the river Thames, saw the Shard, and passed Shakespeare’s Globe, before stopping at a Starbucks and arranging the GUM Quorum. A few matters were discussed, which shall be discussed in fuller detail this Sunday, and well-wishing and congratulatory motions passed to wish Sirocco a happy 10 years of existence and to thank the organisers of the MMXII PoliNations Summit. Both motions passed and the Quorum was adjourned before the group travelled further up the embankment of the Thames before coming to an Underground Station, where the group dissolved.
On XVI H Quintilo, the Sôgmô retired before meeting the Renasian delegation, including the Chairman and the Technology Minister, and then met the St.Charlian delegation before visiting a pub, where all three friendly delegations met and spoke together. The next day, XVII, was spent retiring before the Sandum delegation left London for Windsor on XVII and returned home to Kremlum Sandus Province on XIV.