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Maybe there was a way for Tilwa to help Kolok avoid bloodshed, in his experience this was difficult with egoic males – but not impossible. The Magda strategy was clearly a self-destruct approach - once the weakness of ego is confronted by truth it lets go; when collective ego accepts truth what is left in the defiled society? But there were weaknesses in their approach. Bloodshed would arise from the Tanja who had no respect for life or Talaks – their callous disregard enabled them to maintain power; only dynasty, accumulation and corporation mattered to them. They despised Talaks as Talaks despised them – hence the rise of Tarpies.
But deep within there was a hatred - no an aversion, and a delusion that were preventing the Magda from having clear vision – Tilwa could see that; it became necessary for Magda to get this clarity. Tilwa would use the wottisi as his way in, the Talak Cargue needed to meet the charismatic Etala - a Talak who would not have flagged on the Magda radar.
Etala had a background that wise activists were always drawn to – he had been a member of the military and had rejected that background; veteran Talaks with empathy always contributed to the struggle. Not only this but Etala had become active in the Peace movement before focussing on spirituality. He ticked so many boxes where his experience would be beneficial to Kolok and any realignment process. What he was not however was a female Talak – and not part of the collective. Whilst less reactive Magdas like Cargue welcomed all who were sympathetic, Etala could never be part of Magda discussions – an identity issue.
But there were women who listened and learned from Etala, and Tilwa created contact – again at an open-zom Artie was speaking at. Arriving with Serdie, Cargue just happened to speak with Jula; as Jula was alone at the rally Cargue was careful – aloneness made Serdie suspicious. Very soon Jula and Cargue were deep in conversation and analysis – aware that such depth was not the Little Woman persona needed for Serdie. Before they went off she introduced Jula to Serdie, an introduction intended to assuage his ego - reinforced by Cargue telling Serdie that she and Jula were off for coffee at the fashion store; Serdie of course was busy meeting potential new Tarpies following the success of Artie's recruitment at the open-zom.
But Cargue was intent on a different recruitment - Jula to the collective whereas Jula was just interested as a fellow seeker; maybe Cargue would listen to Etala but Jula felt there could be identity issues. As they began to discuss in detail she realised she was mistaken and began to think about raising Etala, both having reached the stage where conversation did not now contain fluff or ego.
“Where did you begin to follow the path?” asked Jula.
If this ever came up Cargue always spoke of the Sciendtao fragment and her search that found the Sciendtao parchment and Hivantin – usually avoiding any mention of the collective.
“How interesting!” said Jula fascinated. “And you found this Hivantin from the history buff in your family, Gilet. I think I have heard Etala talk of Hivantin but at the same time he avoids dogma where possible.” Jula paused, she had heard her potential insult.
Cargue was quick but careful at how she responded. “I understand why you call it dogma – it was clearly dogma for Gilet; not even that, it was just books/theory for him. But the more I looked into the ideas the more I saw their relevance to me; not always but mostly.”
“Apologies,” jumped in Jula “I was not careful enough in what I said. All books are dogma except for the Talak who wrote them. To be quite honest,” she smiled “I cannot imagine you allowing yourself to be dictated by dogma no matter how much you read.” The slip meant they were able to move forward - closer.
“Would you care to listen to Etala?” she asked “he talks and writes a lot but he repeatedly says ‘Don’t believe me, work on it and work it out for yourself’”.
Cargue was still in recruitment mode, and this meant for her understanding where Jula was at before encouraging her to attend Magda. Discovering that Jula was already involved in a practice based on Etala’s advice, introducing Jula to Magda through the physical chi form was not a way in.
Instead Cargue went away to study Etala, and a few days later they came back together for a meeting with Etala – he called them peace-ins. Expecting a talk Cargue arrived to find they were all in a circle. Introducing himself to new listeners such as Cargue, Etala did not give a talk; there was simply discussion and he spoke little but succinctly. Gradually she realised that what Etala spoke of could impact on Magda strategy.
For most present they were interested in the practice Etala advocated to alleviate the three diseases of alignment – well-being, addiction and mental illness. Whilst there were addicted present, most were interested in the practice simply trying to get along in such an inimical Tanja system.
One time he said “You are right ….” Etala paused and the participant duly obliged with his name Damoin “Damoin, you are right. Seekers need to see how the Tanja system affects them, see how their conditioning has arisen, observe it and let it go”.
“That is difficult,” Damoin replied somewhat resignedly.
“It is difficult,” Etala said more forcefully “and when Talaks stand up and say “observe and let it go” it probably sounds tedious. But the truth is that it comes with daily practice and determination. It is called abidance when path and the determinations of daily practice and presence are with you 24/7.”
This perked Cargue up – for the first time in her life she had heard someone talk of abidance, was this the abidance that was on her Sciendtao fragment? Despite her Magda involvement there was still a part of her that was totally fixated on Sciendtao. For Magda Sciendtao was just an aspect of Hivantin with their essential Amdor to change its focus. But Sciendtao meant more for Cargue – her pet thing if you like, but it was so much more. And Etala was speaking of abidance. Instead of biding her time as part of her recruitment process she truly opened herself up to the teachings. Once truly listening she realised that Etala had much to offer, much that agreed with Magda and some that complemented their approach. Because she still had sufficient learning focus, she applied herself to what was different, and this peace-in became one of many peace-ins for Cargue.
The learning summited when she spoke personally with Etala, and he started by intentionally completely disarming her.
“It is not often that Magdas are such avid listeners of male Talaks,” he smiled at the surprise on her face, but Cargue’s visage soon dropped. Of course Etala would know, she thought.
“Here is a good place for Magda to learn,” she answered politely regaining control.
“And I welcome the opportunity to learn from Magda what they are willing to share,” he said openly.
“I will share what I can,” she replied cautiously.
“That is all I would ask,” he smiled “I have a straightforward and open approach towards the struggle for peace. The double T perceive I am no threat because none of my practice is concerned with violence, the egos of violent male Talaks see no threat in peace. How can such egos live in peace?”
This was the Magda strategy in different terms. They were expecting Tarpies to eventually unify the exploiters, how will they then live without simply replacing the dynasties they so despised? Magda expected to fill their vacuums with the Magda path, here Etala was saying fill it with peace – a complete peace.
Were the Magda path and peace integrated? she asked herself.
Etala spoke of his tathata - Etala's Tadat, and the wottisi was so keen to listen – no Magda could have his military background. “Tarpies are correct when they say the military are just the bottom-line violence of the Tanj system. But the mistake the Tarpies make is that because the military wear uniforms they are judged as uniform. Look at the retired military. The Talaks who were in the fighting branch continue to perceive life in terms of that fight. Even though as combative soldiers they only controlled machines, their mentality was always that of the conditioned conforming of taking orders – most remain like that all their life. The few that see action (even behind a machine) have their minds distorted by horror, and hide behind their code because they cannot face the reality of what they have done. And few escape the discipline – like me – and we are a threat because we impact on the new generation as a whole. Of course the few potential military are not going to have their aggression assuaged by discussion of the peace struggle – so I am not a threat to forces recruitment.”
“Not even if you discuss the aggressive and often invasive strategies of Tanja military,” asked Cargue.
“I never do that from a platform,” replied Etala candidly “it is part of my unwritten agreement with the authorities who could so easily delete me. I am pro-peace but never anti-Tanj - very circumspect about ‘how and why the Tanj wage war’”.
“Mostly,” he added with a grin.
“That is how you can remain public,” she concluded.
“Even in private to delude all the Tanj agents who have crossed my path,” answered Etala “but if I was free to say I don’t think I would. It is Talak nature for them to understand completely only if they find out for themselves.”
“I often spend time considering strategies as to how peace could be established,” Etala continued knowing this is what would interest a Magda strategist.
“Many in the military detest the collective affected attitudes of the Tanja,” he barely disguised a scowl as he then said "affectus, but military take time to change and military leaders rarely bite the hand that feeds them - except maybe in patriotism. That leadership change is the Tarpie problem. Active soldiers would quickly fall in line with Tarpie male egotism but not the leaders, and the brass always have some loyal soldiers because they have given their families livelihood for a life.”
“It becomes a matter of personal ego, using their egos to turn leader against leader,” Etala paused and then smiled “If Tarpies were to find a way to create division amongst the stars, the rank-and-file will soon jump ship – especially if where they are jumping to is like-minded.”
“Did your musing go into detail concerning the peace movement?” Cargue asked.
“Not really,” he added “and I am not happy as any solution I did think of is not too peaceful.”
She paused in anticipation. “Murder,” he answered sadly “Find a way of creating division amongst these generals and admirals through false flag. By careful targeting, these Talaks will soon form new alliances once their own are killed. But they have to think it is brass-killing-brass. If they ever thought it was Tarpie or the ordinary Talak - that they are deluded into thinking they are supposedly fighting for, then this will unify and strengthen the military leaders.”
There was silence as he debated whether to say this. “It could be women who could sneak under the radars of these arrogant men. They are old, and their entrenched egos quickly become the dementia that would assume Little Women were not capable,” he intentionally used the Magda term. “That would be my how – assassins and means, but you would have to deeply know these men to work out weaknesses that could cause brass-division.”
“A wife would have to turn,” thought Cargue out loud “and that is unlikely.”
“Yes the wives of military leaders are so invested in the lifestyle,” he added “dynastic wives will rarely break ranks.”
Love will find a way, thought Cargue. And from then on the Tadat had a special focus – the military:- wottisML. And there was an MoU in wottisML. When parents are united children can divide. The children can divide the mothers, and the wives can divide the men. From then on wottisML kept deep dossiers of military families – usually gaining intelligence through servants. With Tarpies underneath the shell was the potential for loving, but for Tanj with their dynasties violence had so tainted these men that no Magda could stand to be intimate even occasionally. And such corrupt dishonesty would never be asked of a Magda, they knew it would destroy their completeness.
Cargue and Jula remained friends for life and attended Etala’s funeral together. But his organisation was based on understanding so it lived on attracting the occasional vet - publicly and specifically promoting peace. Magda took great pleasure in monitoring them, Talaks sent there often learned. Cargue made a note that again became an MoU – if there are women-only Magda send them to Etala’s peace-ins; to see male Talaks working through their egos often made them develop deeper questioning of their own.
Early Magda strategies focused mainly on personal infiltration but especially with the Tanj online data gathering became central. Magda were trained in online delusion, they worked at a Little Woman public profile as well as public groups they called Tupperware groups. Many years ago when oppression of women was so deeply ingrained, women would meet together to buy Tupperware – plastic containers; these Tupperware groups were a marketing strategy targeting women who were kitchen slaves – home all day looking after the house and preparing the “meal”. They provided a release where women could get together despite the reason being patriarchal. For Magda Tupperware groups became a means of collectivising women - for Tarpies these groups were concerned with selling but for Magda they were the seeds of change. Cargue also mused of Stepford groups where Magdas would rise up and kill the Tarpies and then return with a painted smile; Cargue and Keff spent hours of amusement together embellishing their Stepford fantasy group knowing that Magda could never do this.
Tupperware groups were part of Magda public profiles but were often a code-word means for Magda to contact each other if there was immediate necessity - using online anonymous communication, mainly Sess. If there were no web presence it would raise Tarpie suspicions; in the field Magda occasionally amused themselves with coded language concerning lingerie amongst others - see-through panties was a top level briefing. Humour let conditioning in, they did limit such coding.
Magda received training in the use of social media but for many it was not necessary. Social media could have been called conditioned media – or conditioned immediacy; for Magda training or Talaks on the path conditioning was something to become aware of and move beyond. Initially Talak data collection was a Tanja strategy to increase accumulation, a form of glorified advertising where the immediacy clicked onto a transaction - for quick profit; it was a different form of addiction the Tanj created and exploited. It then became flogged to death by Tarpies who took the analysis and manipulation to a new level where they developed and monetised fashion and trends. It had long been recognised by the Tanj that the fashions of the young could be manipulated through media, it was somewhat ironic that teen rebelliousness was conformed by whichever fashion idol Tanj-business wished to promote. For adults a similar fashion approach was used for what they bought – houses, transport and clothes for reclaiming youth, etc.
Tarpie algorithms created the social media niche as part of the package of their training. When you became a Tarpie you became rich because they created the business niche for a particular accumulation. For Tarpies there was a training that created the allegiance of a Tarpie male, dominant ego, conformity to the Tarpie approach of male dominance, total dedication to wealth generation without any concern for consequences, business dedication 24/7, seeing failure as brutality, and recognition and manipulation of BigTech conditioning. Once Tarpie training developed the required allegiance, they bought the allegiance through niche creation, and the generated profits conditioned further allegiance - wealth gained by following Tarpie training meant a "Tarpie for life".
Parjiko almost became a God amongst the Tarpies. He presented to the Tarpies as highly intelligent, as a Talak who had researched much into historical academia. He presented himself as a knowledgeable Talak who had sifted and sorted this understanding as an expert. In fact all he was was a public persona who had the ability to debate. There is a subtlety to compassion that goes beyond rationality, a debater can take that subtlety and hold compassion up to ridicule. Similarly love can be held to ridicule. Tanj media had already limited debate as it used its understanding of conditioning to avoid love, wisdom and compassion, promoting only that they cared and that their economic system benefitted all; rather than the truth which was simply that the economic system was there for Tanj accumululation and everything else was the art of justification. Growing up in this tradition Parjiko used Tanj delusions for his own benefit; such trickery was central to Roninisation. Traditionally the Ronin was a warrior who used his skills to defend love, wisdom and compassion in society. But Parjiko knew from debate that love-wisdom did not attract male ego. He came up with the 12 Rules of the Ronin that required some dedication but never requiring the level of determination that would destroy ego - and lose a Ronin recruit for Parjiko.
Along came Artie with his extreme focus on the male Talak ego. When Artie connected with Parjiko they developed a strong bond. Parjiko taught Artie his art of debating and ridicule – typified by focussing the discussion on areas where rationality was never 100%. There was sufficient rationality to hold the day, but never the subtlety of genuine compassion that Parjiko debate held up to ridicule. There was some truth that held the Roninisation together, mainly the truth about Tanj and their exploitation - also there was some traditional truth in the 12 Ronin Rules. When in a public appearance the narrative was always controlled with the content limited to what appealed to their audience, using the very debating skills that they had honed. For Magda and other seekers debating with such ignorance could never be considered. Debate never sought truth but sought to exploit weakness in others, seekers use conversation hand-in-hand to move forward together with mindfulness grappling at weakness with a view to building strength.
Tarpies also used the Tanj approach to media control – finance. Tanj controlled the establishment media companies that for a long time had fuelled Tanj accumulation. But the Tarpies arose when Talaks were beginning to see through the propaganda. And the Tanj did not control the web from the beginning. By the time they had realised that the web could be used for accumulation and propaganda, they found they were competing with a Tarpie strategy that was financing male egotism, Tarpie wealth creation and their version of Roninisation. Web media began to eat into the influence of establishment media. Artie and Parjiko followed their influence with finance, and soon supposed independent aspects of the web were presenting Roninisation propaganda.
Not only were the Tanj too late in their attempts to control the web, they were also too late in recognising the power of disenfranchised Talaks – they just assumed they would eventually react the same way as all other disadvantaged Talaks and try to participate in their own wage -slavery. Accumulation is finite, and this is especially a problem for Tanj if they require proportional accumulation increase.
History recognised the way accumulation works. When accumulation started it was different in the North and South, in the South the kaomis were far more entrenched and embraced. In the North ego worked in two ways - side-by-side. Both egos saw kaomi compassion as restrictive, and their greed drove defilement in different ways. Initially intellectual ego sought solace in the city accumulations, but as time went on that solace required funding. The intellects saw the profits in resources but recognised that such profits were not "mobile" in kaomis. But the city accumulation could reward individuals in the kamois if those individuals owned the resources. So quickly northern kaomis were broken down as individual greed was fostered from the cities. Over time kaomis were lost and land became owned - as the accumulation desired. In the kaomis Talaks were forced to accept the implications of this land-ownership becoming farmers on the owned land. Greed then drove the owners to acquire more land, and the farmers became soldiers for that land; there grew patriotism.
Accumulation accrued around the cities like Lopham in the North of Kolok, with expansion-dictated wealth in the North leading to the impoverishment of much of Kolok; how can kaomis survive if Talaks cannot eat? When the wealth was taken from the South those Talaks also became dissatisfied; primarily their seeking was still intellectual but for some they started to admire the apparent wealth of the Northern cities. They were initially welcomed because their aspirations could be channelled into accumulation but this intellectualism started to break down especially wth the rise of Tarpies. The Tarpie started from strength not intellect, and the only intellect that then mattered was the intellect motivated by greed's desire for wealth. Tarpie wealth then arose in two ways; directly taking wealth from Talaks, a wealth that had previously been taken by Tanja, or they redirected wealth that Tanj had accumulated thus forcing Tanj to increasingly pressurise Talaks who had previously been loyal.
Tanj had previously recognised the fundamental dilemma of relying on Talak loyalty whilst they were exploiting them – no matter how much propaganda they put out eventually Talak must see the way things are. Tanja turned to technology and made their profits initially through the manufacture and sale of automated plant, and then by the increasing use of automation to make their profits. This specifically left male Talaks without an income, and they turned to Artie’s charisma and Parjiko’s limited analysis rather than acquiescing to Tanj wage-slavery - or joining the movement that wanted a return to the kaomis. These male egos had tasted some of the benefits of accumulation; the majority, rather than trying to return to a kaomi where they had none of these material benefits, became attracted to Roninisation. Tanj arrogance definitely fell short in the initial analysis of these Talaks – as they did with us Magdas would say.
Whilst Tarpie focussed on data Magda also developed approaches that helped them understand wottis, and the Tanj fell behind focussing on the latest cotillions or the right marriages to ensure the Tanj line.
Keff met with Cargue regularly to keep abreast of what was happening – in person added so much to communication – beyond facts, beyond letters, beyond books, beyond clips. As usual they started with the wottisi’s dance - a review of wottis.
“Based on Tarpie accumulation data their wealth is developing and Tanja are declining. Despite our efforts this is hurting Talaks mainly in the North, once the resources in the South were depleted there was little Tanj interest in those locations. Tarpies have tried their wealth creation programmes there but in truth Southern Talaks prefer the limited vestiges of harmony in the remains of the kaomis. Some still consider the North a possible escape but most desire the more harmonious lifestyle – as evidenced by retirees moving South. There are no signs of military division despite the number of retired military who become Ronin trainees, military leaders remain loyal to the Tanj and with increased automisation of weaponry fewer military personnel are required. There is the spectre of the AI killer re-emerging,” her report that simply repeated previous texts opened up their discussion.
"It is beginning to feel as if we are fiddling whilst Lopham burns," whispered Keff sadly.
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Public Domain Science Fiction Writer 
