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Tarpies were in an ascendancy, and the imbalance of their message was frightening for Tilwa.
Only recently had the Guild felt the necessity to return to the aid of the gaia, Kolok – there was a rift in Kolok’s atama. With the Guild feeling the rift the Council decided that Kolok was probably losing her way, it was time for an adjustment. But they were hopeful, both for Kolok and her Talaks. Watching this Tarpie, Artie, Tilwa could feel none of the hope; these Tarpies were a creepy reaction, they made Tilwa’s senses crawl.
It was an open-zom, aspects of life on Kolok had reached the stage where Tarpies – and many Tanjas for that matter – avoided public appearance for fear of assassination; more so the Tarpies for the Tanjas were still in control of the satrapy. From the platform Tilwa heard “The bottom line of the Tanja system is violence, and we must be prepared for it. We must train, we must develop ourselves. As Ronin we must make of ourselves the vehicles that carry God into battle against those Tanjas who would exploit us, who are exploiting the Talak around us.” Would that Artie was truly Ronin and did carry their God, thought Tilwa; he carries an image, a personal charicature of God that satisfies his faith vacuum and fits in with his egoic needs - but Artie's God has little to do with the natural relationship of God and Kolok. There seems to be no God in Artie's actions.
Tilwa was not interested in listening to the half-truth that was coming from the platform, he was more interested in the Talaks who were lapping it up. That was Tilwa’s fear, his sense was that young male Talaks were into Artie’s Roninisation – as he called it. From what Tilwa knew of warriors the Ronin of Artie and Parjiko had been intentionally-created with gaps in integrity - egoic gaps, lacking the compassion the historic Ronin way of the warrior embraced; they certainly lacked the compassion and wisdom of Kolok's own lancers. Tilwa smiled to himself, the way ego twists and turns to gain control never ceases to amaze. In a partial way these Tarpies were encompassing Kolok’s developing vision, but because of what was missed in their Ronins the vision was far from complete; but worse - without realising, their feedback was losing Kolok’s way as a gaia.
As envoy, Tilwa knew a Moment was required, and he knew, sitting in front of this Artie, that here was the Moment that would bring the greatest understanding of Kolok, her life and her downturn. But Tilwa resisted the Moment afraid of how he would feel and for how long. He took one last look round before the Moment, and then reluctantly embraced. But there was a light in the crowd as the darkness of the Moment with Artie encompassed Tilwa with his barely managing to get back to safety.
The light was Cargue, the partner of one of Artie’s Ronin praetorian – partner at least as far as Artie was concerned. Yet Cargue’s journey was far from the journey towards violence of most of the young Ronins present at the Open-Zom – including her own Serdie. As Tilwa bailed in the Moment to collapse in his craft attention moved to Cargue and her memory.
It began for Cargual that morning she had found the fragment all those years ago when young and in play:-
It was not something Cargue understood but she read it and in her rang the bell of Sciendtao …. Sciendtao … Sciendtao – see the Parchment of Sciendtao recorded at the end of this Kolok Saga out of completeness. What was this Sciendtao? was the thought rebounding through Cargue’s head.
The fragment was in the corner of a cave that she had run into out of the weather. In fact it was not Cargue who found it but Tsheppie. As the light rain turned to storm they both ran to shelter, and once there Cargue just stood hands on knees regaining her breath. Tsheppie looked at her, saw there was no interest – reward, and moved attention elsewhere. Why an animal would be drawn to this tin was not clear but he stopped …. and waited. No interest from Cargue so Tsheppie became more active attracting Cargue’s attention once recovered. Over came the teenager to open the box – a key fob, key resting on top of the fragment. Lifting the key out carefully she could read the fragment although it made no sense to her. But she remembered how it had grabbed her …. Sciendtao …. Sciendtao …. Sciendtao!!!
No reward for Tsheppie as Cargue’s attention was taken by the Sciendtao fragment, the animal moved away eventually sitting at the edge of the cave mildly whimpering as if to say – pay attention to me the storm has stopped. Eventually Cargue’s attention did come back to Tsheppie, she put the key in her pocket, and carefully closed the tin so as not to disturb the fragment. Wiping down the tin Cargue returned home, and rushed to her room looking for a place for her tin, the key fob remaining behind it, a photo of the key, tin and fragment always being with her. For some reason Sciendtao had become Cargual's quest.
From this point on there was an unconscious change in her education as she focussed more on lessons to be learned from real history; this did not always mean history was her qualification choice as Tanja history reflected only their rise to power and the importance of Tanja economy and accumulation. What was Sciendtao? A path? The four characteristics of abidance, autonomy, seer-consciousness and wise enquiry on the fragment never meaningfully appeared on the curriculum of her institution for qualification – neither was there reference to Sciendtao or path.
But when she was older and investigated - wisely enquiring, she could see some inconsistencies in Tanja science and its history; and her focus on this led her to intensely studying philosophy of science whilst using science for qualification and potential social success. The focus brought with it a determination that served her well. What was the science she saw as so important? Knowledge or ending of ignorance. Of Tanja knowledge? Certainly neither in Tanja, that knowledge was mostly just ignorance. Tanja were simply a group of Talak families; study of their science was only concerned with the appropriation of resources and the development of technology that contributed to their wealth, power and influence. Did their science seek all knowledge concerning Talaks? Maybe in some marginal ways, even Tanja science did not restrict understanding to Talak learning about Talaks only. For Cargue ending of ignorance concerned Kolok as a whole and the nature of Talak within that whole, who they really were.
At this point her enquiry had turned to history because she realised that at some point formal education, instead of learning what Kolok and Talak were, had become a factual accounting of agreements that Tanja needed to ensure their economy and accumulation; Tanj education was not genuine human enquiry but facts that filled the contents of Talak consciousness. Historically these factual agreements had not risen at once, there was not an academy or Tanja think-tank that had decided what agreements would become this formal education. These agreements had evolved as necessary for Tanja development and accumulation, as time progressed these agreements developed into the restrictive Tanja society but each decision or agreement appeared innocuous on its own. When viewed in the context of historical totality Tanja agreement was corrupt and defiling.
It was this totality that flagged a process in Cargue's mind – the process of integration. Through agreements Tanjas forced Talaks into their economic accumulation, but this did not benefit Talaks. What helped Talaks was their own process of integration, she realised. But what was their own integration? What did an integrated Talak look like? This became her quest of the time – to recognise what Talak integration was and ensure that she was integrated.
This had been the 2nd step in her new life – becoming a new Lancer as she later called it. The first step had been her quest – finding the fragment and searching for Sciendtao. The second step was recognising the need for integration as a Talak.
None of this integration came through the Tanja qualification institutions, it was important for her to understand institutional purpose:-
 To recognise that what came out of the institutions was agreement
To understand that the fundamental core of that agreement was to benefit Tanja and their accumulation.
Cargual did not associate herself with this purpose - it was not her integration. It became important to discern that what she had learnt as a young Talak in her education was on the one hand natural growth and development as a Talak, and on the other conditioning for Tanja accumulation ie conditioning that was primarily for Tanj accumulation delusorily presented as preparation for some social success. When she realised that both were better described as conditioning - agreement was a much gentler word for a process that was so harmful to Talak life, she understood that learning deeply to be Talak was a good thing - as part of this "good thing" she began to call all that these institutions gave her conditioning because they lacked choice.
But this conditioning did not begin with the institution, and she saw that conditioning coming from her parents, her family. And it didn’t start with them, it began with her ancestry. At each stage of ancestral development the conditioning within her family was cemented. But this cementing was innocuous. When she looked at her ancestry she saw no-one who said we must learn to be obedient to the needs of Tanja and their accumulation. Far from it her family background was just normal – conforming. When she looked back she just saw academy, an academy that was broad – many disciplines including science, but nothing that said we must conform to Tanja accumulation. Her family were ordinary and accepting because that was the agreement, the way things were.
Because she was interested in knowledge and history she found an ancestor who had been history in their institution. As usual for such an agreeable family this ancestor was presenting history favourable to the Tanj, but in the research there was much that was lost as Tanja focussed in on the supposed (agreed) advantages of their way of life. At the times the Tanja had become greedy they did not focus on Tanja expansion as hurting the colonies, the countries they invaded physically or economically; instead they brought to these "ignorant lands" modern technology – a delusory switch. Not recorded in Tanja history was the conveniently forgotten history and civilisation that had successfully been a part of these lands. As the Tanja appropriated new wealth they spoke only of commerce - and the delusion of fair trade for others.
This historian in her family, Gilet, had researched into many philosophies including the philosophies that benefitted the Tanj, but he had also found reference to a bank of knowledge called Hivihfin. There had supposedly been a time in Talak history when Talaks had lived in harmony with each other, with the planet Kolok. There had been a time long ago when Talaks came together in kaomis, small beautiful - mostly self-contained - communities spread throughout Kolok. In these kaomis Talaks lived simple good lives, but according to Tanja history good Talaks were restricted by the communities they were in. These Talaks left the kaomis and sought something special. According to the revised history, rejecting supposed restriction they met together in cities such as Lopham where they built a new life, a new way - becoming rich as they built this city life for themselves yet apparently not questioning whether Talaks elsewhere were hurt by this "new-found" wealth. Lopham was famed for huge houses fashioned from mineral wealth, opulent parties famed for freakish fun – Cargue found both grotesque amidst the poverty Lopham created amongst most of her Talaks; drugs and drink enabled the delusion and addiction that produced such opulence and freakishness. In Lopham there were the corporations that over time became the behemoths that were the basis of current Talak life. Currently Talaks could only work for these corporations spending their lives at work to feed their families - and by design corporatocracy never provided enough work for all to be these wage-slaves.
Something about this Lopham made Cargue squirm. Lopham like the other centres of Tanj history were heralded by the Tanja yet Cargue’s interest was drawn to the communities, the kaomis. Looking back at what Gilet had researched she found that Kolok had been connected together through these kaomis by the Hivihfin; it appeared to be a time of peace when Talaks spent their time living according to this Hivihfin. But when Gilet went even further back there was a discovery of dark times, pandeme times, times when Talaks didn't even have education. And he looked at these dark times finding that Talaks had gathered together in cities where there was wealth. and they worked for wealthy Taj who promised Talaks a better life if they agreed to the way Taj did it. The repetitive pattern of this history that Gilet had found hit Cargue full in the face, and confused she asked herself why didn’t it hit Gilet? But instead Gilet had noted the research and continued on his agreement to work for the institution that gave rise to academic history - what Cargue assessed as Tanja history. For Cargue seeing the "repeat" was a huge turning point, but for Gilet it was just research to be noted, accepted as part of the job, and he carried on researching into the historical benefits brought by the Tanj.
His work was not detached or integrated but focussed only on an assumption, the benefits brought by Tanja. This assumption fitted in with a mindset that brought a catastrophic change in the direction of history on Kolok giving rise to the dystopia of today. It was not that the change was not recognised by academics at the time, it was that they did not see catastrophe. The prevailing mindset based on the supposed beneficial nature of Tanj progress saw these similarities through their historical analysis - what Cargue described as the "repeat", but chose to delude themselves. None of the Tanj dynasties stood up and said "today, we will make wage-slaves of Talak", but from day-to-day, year-to-year, small decisions of governments, little compromises within corporations - all fit in with the destructive direction of Tanj exploitation. Just little compromises, thought Cargue brought historical catastrophe. Gilet's academy required publication for promotion, and she found papers about these compromises that she might have entitled "the beginning of catastrophe", but which he simply attributed to additional Talak benefits arising from Tanj benefaction.
Cargue debated using her understanding within current academia, even considering her analysis of Gilet's Tanj sycophancy but there would be little point. Academia was incorporated into Tanj influence. There were already academics writing the truth (what Cargue saw as the truth) - she had nothing new to offer, but academia did not function as a truth outlet. A small minority of historians had work presenting this truth as a viewpoint within the ambit of academic balance, but it was a view that was tolerated not accepted by institutional powers. Cargue let anger arise at academy why didn't they embrace this truth? But she already knew the answer as teh anger dissipated, fundamentally Tanj didn't want the truth to be known and were comfortable with the truth hiding in plain sight so long as there was no traction. Within each generation of students there was understanding similar to Cargue's but when their papers were presented they were marked down for lack of balance - focusing on truth lacked academic balance. Meanwhile new profs would come along with new ideas or new approaches that the institution would get behind celebrating innovation over truth. Balance, she hissed through her teeth, yet she knew there was no greater attribute of integration than equanimity.
On one such journey into the past Cargue had looked into the Hivihfin and found more about Hivantin reading a paper that included what was called the 7 Core Components of the Practice of a Lancer:-
This knocked Cargue back as she recognised these components from the Sciendtao fragment. Was this Sciendtao? She found no name associated with this paper. But she had determined that this paper and the fragment were part of the Hivantin. Her quest would now look into the Hivantin as well. And what were Lancers?
And the first of these 7 core components was integration – integration individually leading to integration with the whole. Integration individually was her work integrating as a Talak, what was the whole? …. A light hit her with Kolok. There were 2 integrations in place - as a Talak and within Kolok. The more she studied this paper the more she imagined herself as a New Lancer – her New Life.
So integration in herself and as part of Kolok was the Lancer code – Hivantin. What was to be integrated within herself? Wasn’t she herself? She looked inside herself. How could she look inside? What was doing the looking – the looking inside? (Thank you Eckhart). She began to climb inside what was looking, and became one with what was looking. She saw that she was one with Kolok – Kolok Unity – identifying with Kolok, and realised that this was the integration with the whole and the disidentification with ego – that was the 2nd core component of Lancer practice. Her 3rd stage of Lancer life was accepting these core components and researching the Hivantin to understand what they fully meant.
Lopham had made Cargue squirm in the same way she squirmed when she saw Artie or listened to him. This man felt completely wrong but he was a force to be understood. To begin with he got the Tanj and knew that the Tanj were duping Talaks for their own gains – their economy and accumulation. So when his Roninisation recognised this state of affairs she supported his awareness. But how did he choose to deal with the Tanj? Oppose them by doing Tanj things better. He seemed to have a long-term vision of an army or Tarpie Ronin who by their very will and personal power would topple the Tanj.
And Talaks were sick of the lies and delusions Tanjies threw at them. They wanted a better life and the Tarpies appeared to offer this. Artie didn’t lie except in what he avoided, but his avoidance was not conscious so there was some integrity in what he stood for. Parjiko’s approach was similar. He used his intellectual acumen to unconsciously cherry-pick from Ronin philosophy and round off the edges with a pseudo-Ronin that could fan the flames of any ego – especially the raging ego that was Artie. And they both claimed God as guide. That so amused Cargue because their identification with ego had eschewed God from the vehicles they were meant to be. The well-rounded Tarpie pseudo-Ronin was a fortress that kept out God yet claimed God for its existence. Amusingly egoic but frightening for Talaks - and even more frightening for Kolok herself. These were apartheid Talaks full of justification, full of righteousness but apparently completely empty of what they claimed their existence as – God.
For God was Kolok, Cargue began to know this. Cargue was the vehicle that allowed God in to look inside and see herself – see her ego and disidentify from it. God or Kolok became her driver, Kolok became the Lancer in her. And for Kolok she feared the Tarpies – as well as the Tanjas. But they were the same and competing, this was something to understand and see – deeply see. What was important to her now was to gather with others who also saw this truth.
That night a dream provided the next step in her development. She was taken back in time and there was a building of great learning, it was her science the dream said. The building was impressive. Slowly she walked up to this place of knowledge built on pillars. She went inside, and was shown different images of science – the study of books, the experiments, the discussion. And then she watched as it changed. There was this being, it looked like a God. Various men were looking up at God saying to each other we cannot make experiments about God, and God disappeared from science into a church.
She began to feel fear, and she watched as fear around her created boxes – not boxes, prison cells; different branches of science were put in prison cells. And once in these cells you could only go deeper and deeper inside the cell. She journeyed inside one of the cells moving to the window, through that window becoming a tendril. Down and down this tendril until all around her was just this tendril …. and nothing. These tendrils did not reach understanding, they were just details going nowhere.
The tendrils disappeared and they were all listening to a man who kept saying the word important. Then they all said important and went away muttering important. And in another room another man said significant and they all went away to do significant. And in another room a man said this theory and they all went away muttering this theory. Then all the students were all together in a room where all the men were sat at a high table below a sign which said science is the theories that are significant and important. And she looked at this sign watching it become smaller and smaller as she moved towards consciousness. Voices of these men were inside her head “learn about science”, but these voices became more and more distant as new voices said “learn about knowledge” -“learn about consciousness”. She felt herself trying to say that this was the same learning as the voices of the men but she couldn’t, and the voices got more and more distant.
Becoming afraid she ran. Once outside the building she watched as all the pillars started to crumble. And inside the pillars were the books of these men, and she watched the pillars and books crumble and disappear. And from out of the rubble there was just this image of Kolok that personified as Mother Kolok saying “learn about Kolok”. She was pulled towards this personification. She looked at the smiling mother and felt such peace. She felt herself getting smaller and smaller being drawn into the womb of the personified Mother Kolok. There was peace as she lay in the womb, peace and contentment. In the peace and contentment she forgot she was Cargue, all that had been Cargue had become the mother. And she came out of the womb, the mother said we must learn and evolve together, and Cargue watched Talaks walking away from the Mother to learn and evolve. She was awake.
This dream was so powerful she wrote it all down, and it became a blueprint for her development, her scientific enquiry. This fitted in with her questioning of science – genuine scientific scepticism – rather than the destruction of science that lay behind the scepticism that came out of the Tanj and Tarpies. Her mind drifted into this destructive scepticism producing much anger. She considered herself a slave to scientific enquiry, enquiry into self, into Kolok, into consciousness. For her scepticism had originally been a high tradition of enquiry in which scientists questioned the very fundamentals of science – she came across one such scientist, Sheldrake, who had been marginalised by the destroying scepticism that surrounded science.
Historically science changed - was always changing. But destructive change began with Bacon who dichotomised knowledge into that which can be proven through reason and experiment, and that which can be understood through inner enquiry and conviction. For Bacon this was a valid scientific dichotomy in which there were two different types of knowledge. But very quickly this dichotomy became a tool in which knowledge through inner conviction was scythed, and science became limited by reason and experimental proof.
But at least there was some investigation of knowledge for knowledge’s sake at that time. But very soon money perverted science. The Tanj refused to finance enquiry into knowledge, but recognised that there was accumulation in research and invention. Eventually science mostly became technological as the Tanj sought profits from the mass production of invention. Yet still within science there was some integrity despite career progress being dominated by research grants. For example science came together in support of the condemnation of the exploitation of Kolok for resources. As a whole science had sold its soul for research money but they could not ignore the stupidity of the devastation of Kolok; it required so little science to see how Talaks depended on Kolok’s integrity for their very life.
But somehow Tanj accumulation could not see this brink – they could not see resource exploitation was an extinction process for Talaks. Deep within the Hivantin was a similar assumption concerning Taj destruction of Kolok, how did wealth and accumulation so unhinge that Talaks would make extinct that which gave them the breath they needed to survive? But even though corrupted science as a whole still maintained its integrity concerning Kolok, there were some masquerading as scientists who saw the scientific process only as a means to wealth. They soon denied science for money. And it only took a few for the media to exploit and create the delusion that scientific understanding was divided.
Tanj played on this lack of confidence, and soon all science was questioned. Rather than science being a bedrock of understanding Tanj politicians began to manipulate scientific perception; Talaks lost their discernment regarding the bedrock and soon political manipulation and scientific understanding were conflated leaving no truth that Talaks could have confidence in. This enabled Tanj exploitation of resources to go unregulated unleashing disaster events that brought death to many Talaks – Tanja and Tarpies had the money to build to protect themselves. Higher and higher dwellings went as the climate changed raising the seas.
For Cargue it was not science any more but an extension of the research wing of BigTek. Institutions were still paid for by the state ie taxes of normal Talaks but there was never sufficient money for the expansion of knowledge – only expansion of those academic branches that could add to Tanj accumulation.
Yet within all this corruption enquiry into science, genuine attempts at understanding and removal of ignorance, could still lead to personal benefit and her own conscious evolution. After her dream Cargue questioned scientific assumption through the Sheldrake 10. Matter had no life was contradicted by every observation that was not blinkered by assumption. Consciousness ebbed and flowed like the seas functioning as a unit with only the white manes of individual waves rising and falling back into the Unity. We learned, we developed our wisdom, and returning this wisdom to the totality of Kolok’s womb new Talak life starts again to develop the learning of wisdom – the seer-consciousness of feeling knowing and seeing. With the dream Cargue used her inner strength and conviction to cement all of this as understanding not science as proof and reason but science as Unity’s conviction.
And as if conviction was not enough each new understanding gave her new strength and vitality, such vitality was a measure of understanding. And this vitality gave her the physical strength that was then honed into her defence especially when she met the Magdas.
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Public Domain Science Fiction Writer 
