In the selones' early days the members rarely came from the artisan guilds, and hardly ever from the working classes (e.g. porters, warehousemen, oarsmen, factory laborers), and never from the peasantry.  In modern times some Marxist theorists have said that the selone and the subsequent Tan movement were something akin to bourgeoisie movements, even though medieval Bergonia was hardly what anyone would have called industrial, and the urban underclass was very different from an industrial proletariat.  In time, however, the selones attracted people from every social class, and the selone ideals began percolating all throughout society, drawing admiration from some and scorn from others. 

Whatever their origins, selone members pursued one ideal, how to bring the Miradi vision into all aspects of life, including the social and political sphere.  They lived in noble poverty, eating and dressing simply and sensibly, all in imitation of the Miradi ideal.  They created for themselves a new image of the banda warrior; becoming warriors of the intellect and spirit.  Never did they take up weapons, and while they had no qualms about demonstrating in public or speaking their minds to their rulers, they absolutely eschewed violence.

Startling their more traditional contemporaries, they included in their ranks a great number of young single women.  All throughout Shufrantei civilization women had enjoyed much respect and considerable legal protection.  But women still ran the households and raised the children while men commanded all institutions and enterprises.  Only the priesthood and a number of the artisan crafts welcomed women.  Even within these, female Shufrantei priestesses usually assisted the male priests, and often married them.   Priestesses worked as seamstresses within the monasteries and as healers.  Within the guilds female artisans rarely filled important management posts.  Krathnami, however, wrought a change in the status of women.  He explicitly preached that women deserved as much consideration in life as men.  Though speaking primarily about the spiritual sphere of life, his preaching had considerable implications in other areas of life as well.  He entrusted much of the business of his new movement to Bishnat, his niece, and Bishnat ended up becoming the second most important of his immediate disciples.  Relying upon Krathnami's example, these  young  men welcome women into  their ranks, and many women joined in the vigorous debates and the  involved tasks of organizing.

These brave young men and women wanted to create a social structure that would express  Furishece's ideals, and they did so in the form of the selone.  The first selones were jumbled, flexible creations, with changing rules, and sometimes collapsing in chaos.   Several selones often formed in a single city, and competed with each other.  Elsewhere the selone became the organizing principle of the community, the town or village.  There were selones within selones, and in cases of communities rent by some old feud or clan division, there easily formed several selone, somewhat in competition with each other. 

In time the brilliant young men and women of the Clacupo cities found their ideas and experiences evolving toward a single conception of the selone, and a single code of conduct,  that became virtually universal throughout the burgeoning movement: