However, the competitors were waiting for their own shocks. A certain Du Ping began to assert: the true end of all travels is not the achievement of "inner", but completely earthly and concrete goals. The heretic's exile followed.
Du Ping immigrated to the island of Honshu and started an active activity among the local natives. He was no stranger to poetry, arguing that for one end of the road - it is a cherry tree in the mountains, for another - the cabin, which came to it will never leave. However, Du Ping's attempts to recruit students were unsuccessful, although early Japanese chronicles can be found traces of such sectarianism. Thus, one of the references is a few lines that a certain Akawa from Nagoya declared the purpose of all his wanderings to be the honeysuckle bush at the Tanaga gate, as loudly announced to the crowd. This curious reference, one of the few that has survived, indicates that Du Ping's followers are few in number. By the sixth century, nothing has been heard of the school itself!
The philosophy of ancient Chinese "wanderers" suddenly attracted Arabs. They have blown it out already extinguishing fire with purely Arabian temperament. Dervishes were instantly divided into "infinitests" (star-lovers) and "finites" (hemlockheads). Practice of stellar lovers has plunged into rage of faithful caliphs. However, despite of prosecutions and executions, calls to leave the forced places for the sake of "infinite wanderings" have stirred up all Caliphate. The troublemakers were followed by huge crowds of fans. In Damascus, real unrest began after attempts to stop one such column. The authorities could be understood - the whole cities were empty, people everywhere were throwing houses and plots of land and leaving tax collectors with nothing. On the other hand, the roads were full of beggars who were not shy about robbing entire caravans in search of food.
The hemlock was even more dangerous because it announced a certain "sun country" lying on the other side of the Caucasus Mountains. Of course, there were no rich or poor people in that country and there were no such notions as "tax collector" or "executioner". It was only a small thing to do - to move to Utopia. Needless to say, after such a clearly defined goal, the desperate punishers built entire pyramids out of the heads of the followers of the doctrine.
Perhaps Harun al-Rashid alone was surprisingly gentle on the rebels of Arab calm. It is also well known that Al Muhammad Ben Aden, a close friend of this Baghdad caliph, has a passion for the philosophy of the stellar lovers. In the treatises "On the Grace of Allah" and especially in his immortal "Khiva Rose", the doctor and philosopher was touching to the holy madmen who were ready to "fly from star to star like moths fluttering from flower to flower".
To the sorrow of modern researchers, the hatred for the "infinite" on the part of the firm supporters of Sharia led to the fact that by the thirteenth century there were only vague memories and touching legends of them. There is also not a single source that explains, at least somehow, what country the hemlockheads meant by the concept of "Sun's land". However, enthusiasts do not lose hope one day to find in the handwritten dust of libraries of Damascus or Cairo excerpts of their mysterious treatise "The Truth of the Samarkand caravan", which directly talks about the secret underground passages that lead to the "promised land".
It's been a few more centuries. In a year when King Henri IV moved his troops and artillery to defeat the Principality of Savoy, Franciscan monk Will Bloomberg, who was also a librarian of the calm, drowned in the apple orchards of the monastery of St. Lucia, which flourished not far from Lyon, made sure of the correctness of his notes "On the purpose of the creatures of God". Asking for blessings from St. Francis (he thought the saint had agreed, for "a sign was given"; the inner voice suddenly commanded a modest connoisseur of Aristotle to immediately get to work), Blomberg wrote a unique work, "The Essence and Appeasement of the True Path". This Franciscan finally created a system that peacefully combined the views of the unforgettable Lin Pan and his disobedient servant. Blomberg was quite calm about the concept of "infinity" and the "finitude" of any journey, rightly believing that both have the right to exist. As a true European, he began to classify himself thoroughly, dividing those who set out on the road into "passionate", "believers", "heretics", "timid", "resolute", "attentive", "scattered", "awake", "sluggish", etc., etc., etc. No less scrupulously, the monk explored the reasons for his travels, dedicating entire chapters to "despair", "hope", "hopelessness", "ambition", "seeking God" or "the desire to simply change the place" (Schopenhauer later called such a classification "variations of Bloomberg"). The meticulous monk tried to understand such an extremely difficult question as "truth" and "falsity" of the way. He had to admit that the line between God's will and the devil's motivation for the movement was so thin that it was worth taking each case seriously.