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Whilst Cargue’s understanding had developed in her solitude she knew there was little point if development was only personal; after all her understanding had come from Kolok and somehow Kolok must have given such insight purpose. Around her she saw the dynastic accumulation of the Tanj and their puppetry, and the defiled Roninisation response of young male Tarpies under the egoic guidance of Artie and Parjiko. But none of this was Kolok, these were only the cankers that might develop the disease to destroy their Mother. Where had Kolok provided an answer?
With her growing vitality Cargue sought to redirect the energy through training, but she did not want the machismo training that was enshrined in physical strength; her vitality had shown her that strength and power were not simply muscular. There were Eastern traditions in which smaller men developed skills to their advantage, but even these men came from a patriarchal tradition. However Tai Chi used all the energy that was present primarily for self-defence, and Cargue knew of women who had learnt from these Tai Chi masters. Select of them developed their own tradition in which their egos completely withdrew, and they channelled all the energy that was present. Through feeling the opponent’s energy their egoic absence fused it with their own and the energy from Kolok. In this natural way Magdas became unbeatable in combat; they only fought in defence, gaining extra strength as attack was never Kolok’s purpose. In day-to-day terms mostly Magda was concerned with well-being and health; but by the time Cargue met the collective, they had extended this defence to a wider understanding as part of their complete Magda tradition - the love of Mother Kolok.
One day she turned up to what appeared a small hall shut away in a side street lost to all but the local community; locally it was considered a beacon even though many never entered. Within the complex was a safe place for women, but it was not a fortress as that aspect was disguised for protection. Magda training was offered and many came for the training totally unaware of the depth of the complex.
When she walked in she felt a sense of wonder – a sense of home. One woman came up – designated to greet the new and make them feel comfortable; later one of her duties became this guest Magda - there to sense the needs of the new arrival if possible. Cargue of course was circumspect, in these difficult times it was never wise to broadcast her truth. When the path first gave her benefits she felt ecstasy, ecstasy that she gave out for all to consume. Many sought out this energy - some unconsciously, and even though they were seekers of a sort her investment of time led to great personal depletion. But she saw it as path to give so she let these Talaks take from her.
But in many ways this giving was futile. Her company was sought because she had the energy of the path, but the seekers were not seeking they were basking – basking in Cargue’s path. They would listen to her words because she spoke them, but few actually tried to engage with the words. Path and its autonomy comes only with such engagement, and engagement that makes the understanding their own rather than remaining as words from a spoken book.
And there were the ill-informed egos such as the men who were becoming attracted to Roninisation. Typically in early stages of Tarpie interest there was no study, initially no training, they simply grasped at the new panacea and took every opportunity to run with it battering all in their way. Somehow even these closed-off egos could sense that Cargue had something, and their arrogance immediately gravitated towards her to tell her what she didn't know. Such frustration for Cargue; the only substance these egos, mostly men, had to offer was their blind conviction of the correctness of Ronin - yet when questioned their understanding of Ronin was a chimera. Ironically conviction was not the problem - she had conviction of her own path. For her the path was sufficient - as it was; it was only later she understood that Tarpie Roninisation was an egoic bastardisation, historically genuine Ronins were a path meriting conviction. Whilst she gained from discussion with seekers, however dubious their motivations, with Ronins there was only brick wall frustration - and depletion.
Once over the youthful exuberance of her own early steps towards embodying full awakening, she toned it down sending out feelers to measure the path in others. For the most part she found few seekers of whom most were static – not developing. At some stage the path had opened their eyes with some sort of firstgrace, and this grace legitimately opened these Talaks to the possibility of seeking. In reality, instead of seeking they got stuck in the rewards of this particular grace, complacent adherents to a limited dogma that had given them an initial spark of comfort in this world of suffering. Rather than finding a home where they could develop a complete path they had found a refuge. Nothing wrong with a refuge if the refuge is used as development in solitude or as a temporary respite from Tanj defilements, but without development as raison d'etre it was simply an escape. Many of the seekers Cargue connected with were simply looking for a way out, and they tried to find it in her. Soon such pseudo-seekers became a burden to her; she mused as a joke - let me refer them to where these Talaks usually ended up – in cults. Her circumspection for protection was not arrogance, it was just common-sense.
The guest Magda, Nikki, sensed her reticence and encouraged her gently; to be honest Nikki assessed that reticence as shyness, she reflected later self-critically.
“I have heard Magda helps protect women,” Cargue spoke gently to Nikki, she was hiding behind the assumption that she was an abuse victim – or at best a potential abuse victim. In this Tanja world abuse was core to many relationships even if it was never physical.
“It certainly does,” Nikki responded openly “we do not look to compete with men but just to protect ourselves; Magda does that.” Cargue gave her a beaming smile as if to say that is exactly what I want, but she didn’t say more. But that smile contained far more, Cargue hoped she had found a spring.
The training began with mild exercises, and the teacher explained that the purpose was to open the seeker to Kolok’s energies. In her mind the exercises seemed somewhat ineffective but she was committed. Once the teacher had demonstrated the exercise, assistants would come round and adjust her posture; Cargue felt better. Occasionally the teacher would make such adjustments, and she would feel a personal glow as she felt such important attention. One time she watched the teacher perform a “party-trick”. Calling the largest woman to the front, the teacher asked the woman to push her; the trainee gently pushed out of respect, the teacher was not moved - trying harder and harder still nothing happened. A beam grew on the teacher's face, and the trainee felt herself pushed backwards. Embellishing the party-trick, 5 women tried pushing until eventually they too fell back as the beam came to the teacher's visage. She finished cautiously “I am only showing you the power of Magda that you can aspire to, I would not normally mock it with such games”, a lesson well learned by Cargue.
Her training developed slowly but she sought more. Magda for self-protection was one thing but it was not change. One day she arrived at the centre, and Nikki had been tasked to show Cargue more of what Magda meant. As Cargue toured the centre she felt approval, despite her many times at the training she had not been aware of the full extent of this sanctuary. The complex was much larger than Cargue realised, and eventually they came to a library at the end of a meeting hall. Looking around the library, to her surprise she found Hivantin – she involuntarily called out Sciendtao in her excitement. Nikki noted this exclamation – but was not sure.
Hardly able to control her excitement she began to feel this Magda was the movement she was seeking, but she needed more certainty. Finishing the tour she returned with Nikki to the training putting excitement’s energy into her practice. Asking Nikki if she could return to the library and study, she was pleased that she could although Nikki mouthed a caution that nothing left the library. Not only was Cargue happy at this discovery she could see that Nikki was pleased she had been asked.
Quite obviously Cargue was searching for Sciendtao, or at least Hivantin, in this Magda library; little did she know that was not why she was there. Security was tight, the librarian had to unlock books from shelves and lock them at the desks for study. Whilst the main purpose was security, she also realised her study was being monitored – she didn’t mind.
Because she was being watched she didn’t immediately look for Sciendtao. She began with the 7 core components in the catalogue, a book was flagged. When she asked for that book the librarian brought it for her, and a message of “similar interests” appeared on her device. At a break from her study she looked at these interests and asked for Amdor’s Love; it was only late in the day that she began that study and by the time she had finished she was completely knocked back – Sciendtao or not.
Librarian’s Preface:-
This paper was discovered in the same archives as much of the teachings of the Hivantin; yet to be clear it is an Hivantin revision. Some Magda hardliners want to emphasise the weakness of a wisdom-only tradition and therefore are adamant that this paper is not Hivantin, but from the library’s understanding this was an attempt from within by Amdor to sure up a weakness in Hivantin before it was too late. It is generally accepted by the Magda Collective that the absence of a love-wisdom balance as described in Amdor’s love was significant in the beginning of the decline of the Hivantin era of Talak society and the emergence of the new Taj.
Signed by Laber, librarian for the Magda Collective 7/4/96
Extract, Amdor’s Love, begins:-
When we look at Talak society we can see success in our communities – the kaomi; within communal life we can see balance and harmony with Kolok that is permanent – anicca withstanding. These communities are based in our wisdom tradition but what produces the balance and harmony is the compassion – compassion avoiding idealism – that dominates all decisions within the community. And this compassion comes from the love of Mother Kolok. When Kolok’s pandeme eschewed the Taj, Talaks spent a long time establishing this compassionate harmony with Kolok.
This love as compassionate harmony was central to the success of the kaomi, and with the Hivantin it was this love-wisdom balance that created the longevity of the kaomis. But with the dominance of the Hivantin tradition there was not a love-wisdom balance in the teachings, and especially there was not a love-wisdom balance in the cities.
Lopham’s critics of the “Return to Kaomi” movement, I am a strong advocate of RK, quite correctly note that increasingly young intellectuals, especially men, left the kaomis as seekers. When they arrived at the cities they were looking for something they could not get in the kaomis – the kaomis for them were boring. Explaining this intellectual flight is straightforward. These young men were so focused on the wisdom of Hivantin that they saw the answers only in wisdom. Many unconsciously cherished the compassion and community they were leaving, but they were seeking a wisdom they thought they could not find in the kaomi. This imbalance was an intellectual ego - not a genuine quest as many of those young men claimed.
When they arrived in the cities they were drawn to romantic love and soon fell into the 3 diseases of alignment – lack of well-being, addiction and mental illness. It was so easy for the Hivantin elite to note that young men were drawn in to romantic love by instinct, they chose not to see the search for romantic love as reflecting the compassionate imbalance in their tradition. In the kaomi these young men had grown up in a loving community and this love had given them balance. But the Hivantin teachings were all concerned with wisdom so when their studies that were lacking love developed agitation they presumed the answer lay in a wisdom quest; the only choice for compassion was romantic love. This intellectual ego masquerading as a wisdom quest was only delusion, but increasingly young Talaks came to the cities looking for this study – what they could know. Essentially cities became places of imbalance as love was not controlling their feelings – no balance between feeling and knowing.
It was usual in Hivantin practice to work on feelings - the 4 stages of Hivantin practice – body, feelings, mind and integration. But the essence of this Hivantin practice was that feelings were to be calmed because a calm mind led to a greater ability for wisdom to arise. The arising of wisdom in itself was not a problem as wisdom is one of Kolok’s 5 arisings essential to practice on Kolok . But the problem in the Hivantin was that they only saw 4 essential arisings – these essentials were mindfulness, wisdom, concentration and embodiment. What they didn’t see was the essential need for love – the 5th arising; Hivantin did not encourage the arising of love on a par with the other arisings.
Significantly what the wisdom of Hivantin did not see was that love was Kolok’s way of motivation, for the monks who followed the Hivantin code motivation lay only in the search for wisdom as spiritual liberation. So their practice calmed the very love motivation that Kolok gave them. Typically the practice would involve feelings as the 2nd stage, and quite rightly they would calm the emotions that arose from daily life such as anger; for Hivantin the highest practice of this 2nd stage of feelings was cooling following on from calming. Using meditation they would experience the jhanas of high feelings eventually leading to a jhana of cooling, and this cooling was the stable mind that enabled wisdom.
In all of this Hivantin bias, Lancers monks and seekers lost love as an essential arising, even though love and compassion arose elsewhere in their daily lives – especially for Lancers as part of their monitoring. Through this way of Hivantin practice motivation was compromised. Kolok's intent was that the highest feeling was love – equanimous love without attachments – love that was in charge of feelings. When such love is becalmed and there is just knowing, where is the motivational power? Where is the love that motivates if feelings are calmed?
This lack of love motivation had become entrenched in the wisdom bias of Hivantin. Self-evidently love and compassion arose especially through the kaomi but there was a lack of emphasis in what was studied. Around her Amdor saw monks focussing on wisdom and a search for wisdom was motivation, imbalance turned it into the only motivation. Because there was no love as motivation there was no embodiment of wisdom - just an increase in wisdom quests. At the time she was writing this paper, monks had begun to compromise with the new rising of the Taj. In Lancer training and practice there was a greater focus on embodiment because they were concerned with Talaks in daily life, so compassion and love automatically became part of their motivation. But the monks were focussed on wisdom. By the very raison d’etre of new Taj Lancers were a threat as Hivantin monitors of alignment, whereas the Taj could happily accommodate monks marginalised into their search for wisdom. With the influence of new Taj intellectuals in the accumulating cities allied with the wisdom search of the monks effectively taking power away from the Lancers. Yet the Lancers had been the practical arm of the Hivantin created to monitor the possibility of the developing of a new Taj. Spiritually this emphasis on wisdom allowed for the emergence of the new Taj, [who eventually became the Tanj of today, Laber noted]; without the monitoring and spiritual guidance of the Lancers daily life started to fall into the defilement that let the Tanj in.
Within the Magda collective Amdor had become a cause celebre, in their own Magda work the love-wisdom balance was such an important practice; their library reflected this direction. As part of her duties Laber was tasked with building this Amdor/ Mother Kolok section in the library - Laber's labour of love she often mused. Monastic practices that developed in history following Amdor’s time increasingly focussed on the wisdom quests within the Hivantin, and such emphasis meant the developing of Lancers became less and less. This fit seemlessly with Tanj development because the new Taj allowed for monks and their monasteries, whilst they placed subtle restrictions on Lancers. Initially feigning tolerance towards the Lancers - because the monks would have reacted to repression, the new Taj disempowered Lancers by highlighting conflict. Yet at the same time they celebrated monasticism. Through this delusive strategy the Taj encouraged the monks in their wisdom quests, verbally supported the importance of cool wisdom in Hivantin, and emphasised how the Lancers were bringing the Hivantin into disrepute through the conflicts. Compared to monks Lancers had always been around conflict - the necessary conflict that was the correction of emerging defilement, so this delusion was an easy sell for the developing Tanj.
The Tanj cemented the rising doubt by saying the Lancers were too attached to daily life – an easy criticism as their spiritual job was in daily life; that was where their transcendence functioned. When Lancers would raise the issue of the rising Taj, the monks would claim how much the new Taj were promoting the wisdom of Hivantin monks. It was easy for the monks to fall in line with the doubts created - that the Lancers were too attached; trying to encourage Lancers to develop detachment the monks were avoiding conflict whilst the Taj with their increasing defilement were actually fostering confrontation. Refuting the monks the Lancers answered that it was their love which was motivating awareness of the developing Taj, and it was the embodiment of this love that was giving rise to conflict. Because the arising agitation between Taj and Lancers was affecting their own wisdom quests, the monks countered asking Lancers to avoid conflict - whether it was arising from love or not. Repeatedly the Taj would draw monks into their disagreements with the Lancers, and whilst the monks saw the wisdom in the Lancer embodiment they focussed more on the damage to their own wisdom quests. More and more the monks began to associate Lancer feelings of love with attached emotions that needed to be released, in this way they chose calm in order to further their own studies. Ironically the monks claimed the Lancers lacked equanimity without seeing their own lack of compassion; in their desire to develop detachment to enable study they did not see the development of becalmed bypassing.
What was at the root of the monastic response was a growing institutional fear. Even though their wisdom observed that the new Taj were trying to wipe out the threat of the Lancers, they became afraid that in their conflict with Lancers the Taj would extend that conflict to Hivantin and pressurise the closing of monasteries. The monastic institution had taken on a life of its own, and was influencing the deliberations of the monks. Increasingly the monks developed solitude practices often spending years in mountain retreats in search of wisdom and harmony. Over time such practices became common-place amongst monastics and some Taj even encouraged such solitary contemplation as it provided no threat.
In Amdor’s day solitude was usually part of a Lancer’s development, and she had no concerns with this aspect of Hivantin. But she was very critical of monks who increasingly took refuge in solitude as was noted in her paper "Amdor's love":-
As the balance between Lancer and monk began to break down – was broken down by the rising Taj, monks increasingly sought refuge in solitude. Solitude was never an issue if it led to improving embodiment in daily life, applying new wisdom in daily life as monks or Lancers returned from solitude. But by this time embodiment was for Lancers, and wisdom was for monks; institutional fear had developed this schism. Developing this division by highlighting conflicts with Lancers, the new Taj marginalised the implementation of wisdom ensuring that it did not become a practice in society; monks went along with this developing an institutional motivation of a wisdom tradition. "Nothing wrong with a wisdom tradition per se," wrote Amdor "but why have wisdom if it is not implemented in daily life?"
Slowly this lack of embodiment became enshrined in a revised Hivantin wisdom tradition, noted the Magda historians. Amongst the monks there was an increasing emphasis on transcendence, but this was not a transcendence grounded in daily life. For Lancers transcendence was part of their practice, it was essential for the Lancer to bring their spiritual strength into daily life to resist defilement's attachment – resist the conditioning that all Talaks were subject to. With their transcendence Lancers went beyond conditioning, yet in their daily life they were using their spirituality to see through the conditioning and help Talaks to follow their spiritual paths. Because of the increased clarity that came from their transcendence that was based in love-wisdom, Lancers were in increasing conflict with the new Taj and their developing defilement.
Amdor would say Lancer transcendence was not the transcendence of the monks. For the monks spiritual strength was developed through similar meditation practices, but their transcendence was concerned with their search for wisdom - in a sense their transcendence was measured by wisdom. Of course any transcendence did develop wisdom but Kolok’s purpose in wisdom was for daily life – embodiment; for the monks wisdom marginalised and became its own purpose - an asset to accumulate as tradition.
Magda historians agreed with Amdor that this transcendence for monks was not for embodiment, monks were developing wisdom for wisdom’s sake. Wisdom without love had minimal motivation; Amdor saw this as did the future Magda collective.
Towards the end of her life Amdor did criticise what was happening to the monks calling it spiritual bypassing, and this completely alienated her from the establishment and institution – at least her outspokenness did raise the question as support for the Lancers. Spiritual bypassing was always a recognised ego with the Hivantin, and for some it was the ultimate insult. So when Amdor used it for all monks it was considered emotional and she was alienated. “Spiritual bypassing is any use of spiritual techniques that does not have ultimate application in daily life” was a description she used, and this ultimately opened her up to the criticism of too much attachment. Even though she explained this using the wisdom of Hivantin elders, the gate of plausible excuse and exclusion had been opened – it was easy to label her as too attached.
Again Magda recognised that the fault lay with the monks. What Amdor described as spiritual bypassing was simply a natural law of Kolok:-
 Whatever spiritual techniques a seeker uses ultimately must apply to daily life.
In her final work Amdor wrote that there is no timeframe, no demand that there be no solitude, no criticism of monks in mountain refuges, the only criterion is embodiment – application in daily life. Later she recalled that in daily life Lancers continued to try to apply the teachings, but their efforts were in vain - they could not halt the onslaught of conditioning and the emergence of the Tanj. And with sadness she described how the monks were becoming distant from the Lancers - being distanced by the Tanj and for many monks choosing to distance themselves. For Amdor this separation was as a consequence of spiritual bypassing but the monks did not see it because they were too focussed on wisdom.
To counter this monkish wisdom direction, Amdor attempted to develop her own Love school within Hivantin; her objective was spiritual liberation through a love-wisdom balance. In the school her training began with detachment and the relationship between love and detachment. Using one Hivantin teacher speaking of the 4 aspects of love as the 4 brahma-viharas – compassion, loving-kindness, empathy and equanimity, she tried to develop an understanding of equanimity as love and detachment - not detachment only. A seeker cultivates love but she gave advice on how to avoid that love being dragged down by attachments such as aspects of romantic love. Within the school another teacher called this love “dhamma love”.
For Amdor an important aspect of her teaching was an examination of the recent history of forces affecting Hivantin - the interactions of love-wisdom, bypassing of wisdom without embodiment, the lack of clarity and motivation if there is no embodiment. In their teachings concerning practice monks promoted the highest feeling as calm leading to cooling, but Amdor tried to show them that it was love-wisdom as equanimity that was the highest feeling; not calm detachment – but detached love in charge of feelings. In her book she would say of her teaching “when love is in charge of feelings there is the direction of love and compassion, when calmness and cooling are in charge of feelings there are no directions from feelings so the only direction we get is wisdom - and wisdom can enter the cul-de-sac of wisdom for wisdom's sake”. Calmness is so important for emotions – not attaching to emotions such as anger, but with love comes direction – a spiritual direction that reunites with Mother Kolok and trickles down to Talak society as the purpose of Unity. Lacking such direction and motivation in society eventually opens the door to defilement.
In her Love school Amdor celeberated the monitoring of Lancers as the keepers of equanimity - the love-wisdom balance. She would describe how at their peak the passion of love increasingly drove the Lancers against the new Taj. In loving Talak and Kolok, both love and compassion were Lancer motivations. In her writing Amdor would give examples of how these Lancers recognised that these new Taj forces were preventing love and compassion in the daily life of Talaks, and she highlighted that it was the power of love as passion which empowered the Lancers to work to remove these forces. When their passion developed into anger at the Taj - or even rage, Lancers brought in equanimous love-wisdom, detached the consciousness and learned to use their faith and the attachment release to focus on constructive ways to help Talaks. Whilst calming the anger they did not dissipate it, looking at the anger they detached from it but used faith and love to empower the consciousness in a compassionate way. Magda historians noted that with love's passion as their motivation, these powerful Fandhenda agents continued to monitor and worked to control Taj defilement from re-emerging for a long time. Never allowing passion or rage to control them – love was always the control, Lancers avoided attachment – no conditioning of their atama. But the passion the Lancers felt because they knew Taj were inhibiting love and compassion through their economic system of patriarchy was a deep motivation. When the Lancers were active Talak society was balanced because they had a love-wisdom balance; without the love of the Lancers Hivantin society fell as evidenced by history.
Amdor used spiritual liberation to demonstrate how this love-wisdom balance could be embodied. Once Lancers had made the best viharas through the 1st three stages of Hivantin practice, in the integration stage they were to use the love-wisdom balance to develop spiritual liberation – the highest state of embodiment. From her teaching:-
“In the 1st three stages of making the best vihara consciousness is released from the attachments. Faith takes that consciousness to start to reconnect to Unity. Through meditation we develop a love-wisdom balance and unite with this faith to reconnect to Mother Kolok. Feeling and knowing leads to seeing, feeling knowing and seeing the way things are there is the vision and embodiment that is spiritual liberation.”
How and why Amdor was recorded in the Hivantin, history does not tell us. Amdor’s love could have been an important balance in the Hivantin but given the rise of the Tanj, given the ever-increasing migration of intellectuals to the cities as supposed seekers, the teachings of Amdor’s love can never have been truly recognised as a necessary adjustment to the Hivantin.
Until the Magda Collective, suspected Cargue.
Dazed Cargue left the library completely lost in her new-found knowledge. She walked for hours processing – too excited to return home and assess on her stool. Eventually she reached the NRT, jumped on, reached home and slept. The next morning sleep had collated her time with the collective, her own concept of the new Lancer, Amdor’s love, Magda training. They had been monitoring her, it was time they truly met.
Keff was in her office. She had been advised of Cargue in Magda training, her study interests from the librarian, and Nikki had reported the “Sciendtao” comment when Cargue had seen the Hivantin; the librarian advised Keff that Sciendtao was an early Lancer who in later years had written parts of the Hivantin - see the Parchment of Sciendtao noted Laber. How did Cargue know this name?
It was time for Keff to meet Cargue - not formal but manipulated. Nikki was flagged when Cargue next studied, and at a break happened to bump into her – and they happened to meet Keff. Keff’s role was described but for the collective roles were concerned with function rather than status - Keff however had earned status.
“How long have you been visiting the collective?” Keff asked, already knowing the answer.
Cargue played along beginning to feel some anticipation. “I came for the Magda training maybe a year ago, but there is so much more that can add to my practice,” she replied hoping to open a door.
“Yes we provide a refuge for the worst abuses of the double T’s,” continued Keff - “Tanjas and Tarpies,” she added as her shorthand was not recognised. “Bur our main interest is training,” she stated pointedly.
Cargue noted the emphasis but Magda training did not seem main to her. Her mind began to ask but she could not phrase the question. “Training is not limited to the Magda form that you came to us for,” Keff clarified “that form, Magdachi, focusses primarily on the energetic with clear physical and mental benefits but it is only a small part of the practice we have developed.”
“Is your wider practice concerned with the Hivantin?” Cargue asked pushing a direction.
“Yes and no,” continued Keff going with the push “Amdor is central to what we do.”
“Amdor,” she muttered quietly, and then realised the purpose of this meeting, Keff was here to encourage Cargue to get more involved – to be Magda. She screamed to herself she was home, and a wave of elation came over her. Her now instinctive protection strategies tried to cover it up, but that was not possible with Keff. After a brief silence Keff presumptively said “Nikki will take you through the steps of the full Magda program, we will talk again,” she smiled and left abruptly but cordially. Cargue knew who Keff was.
Returning to the library she was given a manual – integrating the 3 vihars. “This is what a Magda begins with,” she smiled “Now I will introduce you to a very important person for you, your Myana Amani.”
Amani was introduced, there was some chat to bring familiarity and then Nikki took her leave.
Once alone Amani was business-like yet pleasant. “Please look closely at this manual. The role of Myana is explained throughout but do remember I am always here for you.” She motioned for Cargue to hand over her device, Cargue duly obliged with no resistance. “For the library your password is amani617, the system gives me a report as your Myana …. only to save time but you should know. You know already?” she asked.
Cargue smiled and shrugged “what is there to hide here?” And Cargue began proper Magda training.
A Myana is for life, and as Cargue recalled the impact of that short meeting she saw great moment. Now well established in the collective Cargue acted in the field, this was her new Lancer role. It was a requirement of Magdas to take a solitary – to centre, review and simply take time in case events had taken over; maybe the conditioning was too much and her daily practice allowed things through. For a Magda this happened, it is just the nature of life; she loved her solitaries.
Her main overview was the Tadat – Talak data, colloquially known as the wottis; she was wottisi because she was known as a dancer. Their main role was observing – watching interactions between Tanj, Tarpies and Talaks. Tadat was the Bureau of Real News she often thought to herself, not interested in what came out of the media and conditioning.
For Magdas Tadat was primarily sourced in the Influence through Little Women strategy. Increasingly especially with the Tarpies, women were “loved” as part of the home. Whilst Magda understood that home eventually is where the social focus needs to be, this was not the case now. Upbringing became a marginalised activity as the egos of men became more and more focussed on power. Retaining power within the kaomi of which the home was central was a core Magda approach; as well as being Magda this was Hivantin. Love started in the home.
The Little Women strategy was twofold:-
Maintaining love in the home
Observing and influencing the men
Motto – Behind every good man is a Little Woman, behind every man is a Magda.
Magdas were not interested in the powers of the conditioned world, such powers were egoic and self-destructive. They were real in terms of the society that conditioning created, but they were not real Magda. Ego is fragile and will destroy itself but the damage of egos can be existentially destructive – Sciendtao, she thought. Magdas observed and used their influence to prevent existential events whilst constructively manipulating the egos against each other – Tanj vs Tarpie. It was dangerous, powerful men competing with each other can lead to war; Magda strategy – avoid war whilst enabling the men to destroy their egos or themselves.
When she first heard this Cargue thought it was feeble playing into the hands of the chauvinism – Little Women. She also could not see male egos destroying themselves. Yes there were men on the path, and some were associated with power but as with Magdas these men on the path kept away and were mostly concerned with teaching; Magdas worked with some of these men, men on the path – without egos – advising about the path. Sadly these developed men were usually ostracised by the men of power.
Despite their social power and global presence, double-T men were not great in number. The Tanjas had long been established often coming from dynasties of powerful families, and Magda’s Little Women were gaining greater and greater influence in those families; they wanted to inform the Tanja power that controlled establishment through government and media. In society Magda saw conditioning, the survival-plus reinforced conditioning that was mainstream society – this seeing was the business of Tadat. Tadat observed the way conditioning was, and through this observation discerned between the natural conditioning of upbringing as self-esteem and the conditioning that had been unconsciously usurped by the Tanj accumulation machine. It was important for Magda strategy to recognise these two conditionings - delineating the instinct that led to self-esteem from the reinforced conditioning that was then imposed on top of that by the Tanj. Yet there was no clear boundary as the interests of the Tanj usurped the developing self-esteem, but it helped Magda understanding if they could delineate conditioning arising from instinct.
Magda had worked out how important this delineation was. In terms of conditioning the objective was to move beyond and develop autonomy through reconnecting with atama. Any form of conditioning limited autonomy. Working with women seekers, Magda had found that exposing the conditioning that empowered men often produced strong reactions; Magda working with this natural passionate rejection Magda helped women eventually move beyond conditioning through love-wisdom balance. Looking at instinct in their upbringing, it all came together as a package – out of respect they called this package "Amdor’s love-wisdom balance", equanimity which led to the spiritual liberation of Magdas.
Key to this was developing the 5 essentials of Magda autonomy – mindfulness, love, wisdom, concentration and embodiment. As these essentials were developed the conditioning fell away – they moved beyond into Magda autonomy. This was the purpose of the manual – integrating the 3 vihars. Her mind slipped back to Amani and their first meeting. Cargue’s autonomy and ego had avoided Amani, after all it was her practice to decide. Through her studies initially triggered by the Sciendtao fragment, she had developed her practice and once with Magda honed it in line with the manual; but she had found restrictions and eventually she went to Amani to discuss what she saw as holding her back.
“Restrictions, you say,” began Amani. “If you feel restricted and you are sure it is not ego, then let the teaching go. Don’t bother with it. In fact if you feel you have got there just forget it all, don’t hold on to any of it. Here’s a good word for understanding – raft. The raft is needed to get to the other side but once there you cannot carry the raft so let it go; the manual is a raft.”
When Cargue first heard this she was confused. She had been studying hard trying to learn the lessons of the manual, and here was her Myana saying let it go. Then in a dream she saw herself carrying a ship and the name of the ship was Manual. Are you the ship?, she asked herself. No, the ship is the vihars. Are you integration? What is integration? It is reconnecting with atama, Kolok. Agreed but what is that in you? The ship? No the ship is words and ideals. So what is you? What is the atama in you? Autonomy, she answered. And the ship disappeared as all around her appeared paths. She looked along those paths and they led to a harbour where there were more ships. I am not looking for a ship, she told herself, I am my own atama. The paths disappeared and from outside a voice said you are lost, nowhere to go. I am not lost, I am here, and I can choose where to go. She looked back and saw the universities she had attended disappearing into rubble that fell into a hole - as did the rubble of her schools eventually turn to dust. Even her parents smiled at her and just let go, and walked up their path to her childhood home. And slowly that home also disappeared but she was not lost. She was there and deciding – Magda.
And around her all turned to horror. Amani called to her "look at the horror". Cargue felt tears. “Look through the tears,” Amani said. And she saw love and the manual became wisdom. Then all she was were her eyes.
“Can you see?” asked Amani.
“There is love-wisdom, they just accept,” she puzzled.
“Who accepts?” Amani pursued her as she tried to avoid the horror.
“I accept, my autonomy accepts,” answered Cargue more firmly.
“Do you change it?” asked Amani.
“No, Talaks change themselves,” Cargue realised “I accept them, I cannot change them.”
“Who changes?” asked Amani again.
“Kolok evolves,” Cargue realised again “Talaks change when Kolok evolves.”
“What else is there?” Amani asked.
“Acceptance,” Cargue simply said. And that was the name of the harbour where all the ships were, it was where the paths went to. And she woke up with the words autonomy and acceptance on her lips.
From then on she trusted Magda and Kolok even though her rational mind would give her doubts. Trust Magda and Kolok.
When Cargue told her Myana of the lucid dream, Amani laughed “I could have said all that. Lucid?”
It was her Myana who gave Cargue her first assignment, it was one of the few times Cargue felt sadness in Amani.
There was a dossier, and this young man was a “rising star” amongst the Tarpies. Starting with his image - for these men that is what they saw themselves as - egos fashioned as a style in the Tarpie academy, Amani described this man to the 4 Magdas present. Typically as these Tarpies were Serdie was well built, a Tarpie prerequisite being physical strength and combat ability.
“Be aware, Cargue,” Amani started “Serdie will be brutalised - but not a violent man towards women,” she added.
“In fact they love their Little Women,” interrupted Collya, the strategist “it is just the women they perceive as Little Women are not as the women are - complete or otherwise, they are Little Women to Tarpies. Do not sacrifice yourself for one of these men if they become violent, use your training and get out of there. It would be a pointless sacrifice anyway, if Serdie or any Tarpie were to become violent to a woman they would be kicked out – and sadly suffer violence themselves once a woman reports him to the organisation.”
“For Cargue,” Collya looked at her “we have established that 4 women would be enough to snare any typical Tarpie. Wary of letting women get close initially care must be taken; Artie advises that women make Tarpies vulnerable; in our terms because we don’t have their brutal code – in their terms because we don’t have their code of constant alertness.”
Cargue looked surprised, “but Magda code is one of constant alertness.”
“Yes it is,” agreed Collya “but ours is not a code of competing egos, a constant need to express our superiority whilst constantly seeking financial opportunities.”
She looked around and the women smiled as if to say yes believe it, that is what they are like.
“As you will understand from your training, the role of Little Woman could equally have been described as “God’s gift to women”," continued Collya "the egos of these men actually make them believe that women want them; unfortunately in Tanja society conditioning makes women think these men are the best on offer.”
“Unless the women have Magda training or some other way of removing Tanj conditioning,” Mandie spoke up.
“Yes, Magda know better,” continued Collya “Cargue you have your field training, follow Mandie’s lead. It is our intention that you become one of Serdie’s women ….” Again their egos are so big, they think that women are satisfied with being one of a group of intimate friends; sadly conditioning has meant there are always some Talak women willing to accept this.
“But there are three experienced field agents who will be at the party to help you,” Mandie added to comfort Cargue “and if necessary step in.”
At the end of the briefing Amani spoke with Cargue. “To be successful in the field you have to find a persona that works. With make-up and wardrobe we can make you look like a Little Woman, but if you don’t find an amenable persona it will never work. You cannot act 100% of the time. Remember, ultimately in their depths we want these men to have some respect for Magda tradition when the ego-shell cracks. If you have not shown them a true part of you, how will they see you any differently? Even the deep down connection would have no respect.”
“This Tarpie, Serdie, is a science sceptic,” continued Amani “that’s why you have been chosen. But his scepticism is destructive rather than the genuine scepticism of Sheldrake that could move science forward. Serdie’s scepticism grew out of the science that was funded by the oil denial delusion. You can disagree with Serdie about this, but the disagreement has to be done in a way that does not destroy his ego. Look out for flashpoints of anger. They are useful in two ways, firstly they can show you you've gone too far, and secondly the anger can be manipulated into friendship and intimacy.”
“I have questions about the intimacy,” asked Cargue.
“Yes that is difficult,” smiled Amani “are we whores? If you don’t like Serdie in some way then withdraw. Underneath these Tarpies can be gentle and kind, and they are looking for a place to express this – with the Little Woman at home. That is our purpose to be the confidante in an inimical world of male Talak ego. If there is such a thing as romantic love, it can never be with a Tarpie as their training makes them a glorified shell. But within that shell there is a Talak who wants to realign with Kolok, however they cannot express that to other Tarpies. We want you to be intimate with that inner man. And if Serdie does not have that soul then we cannot work with him so don’t go with him.”
At the party Mandie made the first move to get Serdie to talk to her, these men needed little more than beauty to become initially interested. Once Mandie was speaking with Serdie there was soon the four Magda around him making sure that non-Magda women would not consider their target. Manipulating the conversation soon only Cargue and Serdie were talking, and attraction and male ego finished the job off. Cargue’s first field assignment was off and running.
Given he was Tarpie she actually liked the side of Serdie she saw when they were alone. But she cringed when they were in company especially if that company was other Tarpies, increasingly that happened as Serdie grew in wealth and Tarpie status. Discovering that Serdie was developing friendships with other women – Artie encouraged Tarpies not to have all their eggs in one basket, another Magda team of 4 introduced Pattie into his life. Even though Tarpies didn’t know it Magda women were always favoured because they were complete women and therefore of substance; sadly conditioned Talak women were not as stimulating - lacking completeness, simply repeating the stereotyped conditioning their upbringing had given them was what they thought life was about.
Following his Moment at Artie's open-zom Tilwa had traced Cargue's development - she could be a possible Moment. Once she contacted the Magda Collective this gave Tilwa an understanding as to possible counters or adjustments in Kolok's alignment. Since she had become wottisi Tilwa knew Cargue was a success in the field. It was slow work for her as there was little to report - for Tilwa as well. Artie built up his followers and their net accumulation began to rival the Tanj – as was the Tarpies’ Ronin strategy. Artie’s approach was usually to conflict with the Tanj and their military – conflict or recruit, but occasionally arrogance led to exploiting conditioned Talaks. Tilwa watched as Magda tried to step in to protect the Talaks if they could. But the reality was that the acts of any double-T accumulation basically took the livelihoods from Talak making their lives that much more miserable. Magda tried to get Tarpies to manipulate appropriation of Tanja accumulation, but if Tanja were losing accumulation – their power and influence – then they went back to to their source of exploitation - the families of Talaks. Not too directly of course - using influence, otherwise even Tanj consciences might have begun to realise their defiled immorality.
So Tilwa watched as Magda watched and applied limited control when the dynasties of the Tanj conflicted with the Roninisation. Over time Magda women became more and more powerful within Tanj dynasties whilst key Tarpies usually had several Magda Little Women. The worsening ravages of accumulation continued to damage Kolok whilst Talaks became impoverished despite the Magda ameliorating efforts. Within the impoverishment more women became Magdas, and many men followed their own paths often becoming teachers. And as teachers they educated some women onto the path, another way for autonomous women to move towards becoming Magdas. But men became public teachers, occasionally women did, but these teachers were targets; for Magdas they were a useful diversion.
As the Tanj-Tarpie conflict crystallised a public peace movement towards the path was developing whilst the strategic and more powerful Magda poised to strike. They watched and waited for when they were to step in and realign Kolok, hopefully with little bloodshed.
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Public Domain Science Fiction Writer 
