Majastas
These are the ultimate manifestations of Tatchlan, called the Primary Branch. They are the hub of the wheel inside and outside the Living System. These super beings take on many of the vestments and offices of the Emperors during the Lesser Era of the Primary Epoch. However, their functions extend far beyond this ancient title. Their rule is known as the Mantle
of Tatchlan. One of their principal tasks is to walk directly upon the surface of Tatchlan and wear the Principal Faces of the Living System
as Masks, thereby possessing their distinctive perceptions. Obscure references found in the Final Tolku Proclamation
and elsewhere speak of plural ‘Majastases’ existing during the Primary Epoch. The nature of these multiple Mantle bearers is not well understood.
Throughout this page are various examples of traditional Majastas Icons. These come from various periods and are commonly seen within Ablution Academies, Face Shrines, Ministry Enclaves and other Mantle Establishments. They are not meant to portray a particular Majastas but the universal culmination of the Living System of Tatchlan upon Anu.
Majastas Nature
Majastas Mantle, Supreme Operant, The Common Desire, Koru and Yeldic Majastas may uncover each other's General Will, Danam Yeldic Majastas Horm Unu's insights into The Common Desire, Majastas Bakasha-Duta II admonition, Generational Plans, Branches of Generational Plans, Perennial Plans, Targeted Plans, Epochal Plans, South to North Movement, Generational Pause, Majastas Inhibition, Majastas Salt, Converting Machines into Animals, Corrections and Rectifications, Yeldic Momentous Correction, Majastas Betweens, Majastas Touched, Majastas Complete, Majastas Dreamer, Majastas Multitude, Majastas qualified absolutes, Majastas Cluster, Majastas Cluster has limited influence over Majastas, Majastas becomes The Throne, Majastas Gathering
Majastas Hours
The Eight Day Phases
First Day Phase, Second Day Phase, Third Day Phase, Fourth Day Phase, Fifth Day Phase, Sixth Day Phase, Seventh Day Phase, Eighth Day Phase
The Eight Night Phases
First Night Phase, Second Night Phase, Third Night Phase, Fourth Night Phase, Fifth Night Phase, Sixth Night Phase, Seventh Night Phase, Eighth Night Phase
Primary Epoch Mystery
Majastas Court
Time and location of Court may change, Court layout, Chancellery, Grandee Secretariat, Enumerators, Cycles, Wellbeing, Commandant, Preeminent Works, Ceremonies, Servant Ranks
Majastas Cluster Dissolution
Dissolution Ceremony, Chancellory Declaration, New Majastas Procession to former Majastas Cluster, Body Casts made by Enumerator Ministry for Mantle Museums, Wellbeing Ministry directs the dissolution of late Majastas Body into Healing Vats, Majastas Emblem Devices collected, Public Memorials, Scent Separations overseen by the Completion Bureau, Anniversary and Gifting
Mantle Museums
Tolku Mantle Museums, Koru Mantle Museums two homes, Yeldic Mantle Museums, Layout and content, Mantle Museum pilgrimages
Moment of Disturbance
“In the vast ocean of Yeldic existence, many tides and currents are perceived. The Mantle may gently guide and direct these currents as needed. Through Tatchlan, we occasionally encourage or discourage the development of a multitude of interlocking idea systems that recur with changing and returning circumstances. Some arise only to fall within a single decade; others persist for millennium. One of the great unknown labours of the Mantle is managing innumerable thought eddies with a relatively small number of larger main currents in a continuous equilibrium. With rare exceptions, mainly created by unique circumstances, these eddies are the short-lived cults and associations forming predictable scale and range of activity. Most are emotion-based and local to a given cluster or location. They burn bright, serving to highlight and enliven the larger outline. This novelty may stimulate new comprehension or recall forgotten insight. Once a benefit is found and secured, the novelty sinks back into the larger pattern.”
Danam Yeldic Majastas Kitheshal VIII 58,722 UKC, N 10,003
Majastas Nature
Majastas Mantle

The Living System of Tatchlan
selects the next Majastas
when the current one dies or is otherwise unable to serve. It is tradition to say, at such times, that the ‘Mantle Migrates’ either to another cluster-mate of the Majastas Cluster
or to another cluster
entirely. The term ‘Mantle’ dates back to the Uluvatu Masters, themselves recalling how the term referred to assuming the royal seat in most-ancient times. Some Majastas have reported that at the onset of their new life, it does feel like a presence arising through their feet and ‘enveloping them’ as with a mantle.
Supreme Operant
During the Duamang Age, the final period of the ‘Lesser Era’ before the emergence of the first Majastas
in the Primary Epoch, Tatchlan Masters
noted the occasional appearance of a powerful version of Invocate. Unlike all others, these could enter the Tatchlan System
without recourse to Dreams, Vision Windows
or Living Instruments. They passed directly from mundane existence into the core of the Resplendent Work and could discern the actual internal structure
of the Living System. They called these extraordinary individuals ‘Operants.’ They were early versions of a Majastas prior to Tatchlan ‘Quickening’ and fully functioning. The most famous Operant lived in the last decades of the Duamang Age and was named Shuna-Shapta. Her story unfolds in the first novel of this series, ‘Heshavira's Challenge.’ She is also the first Operant to co-exist with the first true Majastas, Thakadush-Satwa, who was noteworthy for coming into full majesty while still an infant. From this point forward, the long succession of Majastas, through their dynasties and across the vast Primary Epoch, were among many other titles given the name of ‘Supreme Operant.’ This ultimate manifestation of the Resplendent Work reasserted itself in the Secondary Epoch, first among the Koru
and finally the Danam Yelda.
The Majastas' other titles include ‘The Hub of the Wheel,’ ‘The Waking Eye,’ and ‘the place where all strands bend and disappear.’ The Maja at the core of each Circle of Eight, within every cluster, is said to be rooted in the Majastas. As the Maja is the core of each circle, collectively, they unconsciously form the body of the Majastas within the Resplendent System. Roughly one in ten Maja become Invocates. They constitute the senses of ‘The Splendid Yeldic Body.’ Unlike all Invocates, the Majastas may possess any or all of the Twelve Principal Faces of Tatchlan and wear them as masks to see general and specific aspects of the Living System, along with the current disposition of The Common Desire, and address them accordingly. In a conference with Invocates, the Majastas usually don one of these Principal Faces, according to the matter.
The title of ‘Supreme Operant’ is not to be confused with ‘Superior Operant.’ Superior Operants are fifth among the Eight Living Jewels. While they possess profound depths, they never approach the Majastas as Supreme Operant.
The Common Desire
This term refers to the collective temperament the Majastas
encounter upon various portions of the Living Orb
and elsewhere within the Living System. While the terms are singular, ‘The Common Desire’ is an extensive series of tendencies coalescing into notable ‘streams, rivers and oceans’ making their way across the Living Orb’s surface. They may bubble to the surface gradually or spout out as a geyser. They may cover a wide extent or be localized. They may have a far-reaching impact on the ‘landscape’ around them or be contained in a local context.
Monitoring and modifying these phenomena comprise much of the Majastas' work within the Living System.
When difficult areas are discovered that they cannot remedy or see as a sign of a more significant issue, their reported observances are gathered and presented to their Majastas.
A primary task of each Majastas is to monitor all collective manifestations of The Common Desire at once to see the larger patterns. A note is made of each presentation for its content and quality. Different streams are diverted to join each other where it is deemed necessary. On other occasions, a large flow may be divided one or more times to separate challenging aspects from each other. On rare occasions, The Common Desire displays a self-destructive tendency. When the Majastas determine this, they make an ‘incision’ into the Living Orb ahead of its path so that when it arrives, it empties into the interior of the Orb, where it loses all cohesion.
This icon
depicts the worst possible aspect of this standard set of tendencies. It is a head without eyes, ears, or nose, only an open mouth and giant tongue blindly consuming all before it. This head and mouth are diseased and surrounded by Self-Absorption's blackness.
Koru and Yeldic Majastas may uncover each other's Common Desire
On occasion, a Danam Yeldic
Majastas
may discover a Koru
manifestation of The Common Desire
in an unexpected location. The Koru Majastas is informed and conducted to the region at such times. The same takes place should a Koru Majastas encounter a Yeldic manifestation. With each making regular examinations throughout the night and day, there are seldom occasions when a rogue aspect may continue for long before being uncovered.
Danam Yeldic Majastas Horm Unu's Insights into The Common Desire
Danam Yeldic
Majastas
Horm Unu the First (61,567 to 62,233 UKC
and 12,848 to 13,514 of the Nantu Age) wrote an Encyclopedic-level set of volumes on the Living System of Tatchlan
in three parts over his six-hundred-year reign. Each section has a title, ‘Authentic Origins,’ ‘Diverse, Successive Purposes,’ and ‘The Two Persistent Obsessions.’ While approved by subsequent Majastas as a faithful and insightful account of their work, it remains an arduous study for Venerable Scholars and Esteemed Librarians.
In this last work, the first of ‘The Two Persistent Obsessions’ is a section titled The Common Desire. This has proven more accessible than most of the work, although the observations and insights are profound. Summaries of this section are the most onerous portion of the ‘Maja Tutelage and Inculcation’ of Maja initiated into the Kitheshal Traditions. The study of this material is the primary reserve of those Invocates reaching the Fifth Level of Depth and becoming Commencement Delvers.
Within ‘The Two Persistent Obsessions,’ the vast complexity of The Common Desire is described in great detail, along with the significant labours expended by the Majastas to manage them within the Living System. By no means do they only manifest as bodies of water, although for the most part, fluid in form, The Common Desire may present in many other dynamic and shifting ways. For those able to penetrate the depths of this work, a measure of appreciation for the challenges that a Majastas may face in managing this one aspect of The Living System may be gained.
Majastas Bakasha-Duta II admonition
In 153,508 UKC, the year following an extreme breakdown in cluster
order, this Majastas
made the following admonition on the Common Desire:
“Have a care! There is a far more harsh, relentless and unforgiving taskmaster than the Majastas, awaiting the moment the Mantle withdraws its protecting wings. Who is this creature, you ask? Yourselves! Authority never ceases to exist. ‘Liberty’ has a brief existence. Once external authority is removed, internal authority takes its seat. ‘Independence’ is slavery to the mediocrity of mass perception. What cry accompanies the single being, living in isolation, but the anonymous voice of insufficiency and uneasiness?”
Generational Plans
These are immense endeavours undertaken by single Majastas
before being continued by several successive Majastas or even one or more Majastas Dynasties. Most of this is accomplished within the Resplendent System of Tatchlan, where incremental actions, referred to as the ‘Collective Pull,’ followed in a specific sequence, lead to the modification of many aspects of life upon the Skin of Anu
or perfecting cluster
behaviour, takes place. Due to the extended time scales and the subtle nature of the changes, these Plans often only become apparent in hindsight. Esteemed Librarians
and Honoured Historians can best view the past outlines of these prodigious undertakings. Even they grapple with the daunting scope of these long-term Majastas undertakings and marvel at the complexity of often multiple Generational Plans nested elegantly inside each other.
On occasion, a particular Generational Plan is paused in favour of another. It is exceedingly rare for a Generational Plan, once begun, to be abandoned. This depth of continuity reveals much about the influence of The Throne in harnessing Majastas diversity to subsume the blindly capacious nature of the Common Desire.
Reviewing the history of the Koru
and Danam Yeldic
Cluster-of-Clusters Nations, it is clear these plans surpass the willful chaos of pre-Tatchlan civilizations. The only instances of a Generational Plan being confused or abandoned were when the entire Living System
is disrupted, such as during a Burning Blossom Series. The two most famous Generational Plans of the Secondary Epoch
were the Koru’s fashioning of the Danam Yelda and their fashioning of the Upata Bulb. Both of these took several consecutive dynasties to bring about. An illustrative example involves the history of the Upata Bulb. This was done by innumerable geniuses directed by what is now known as the ‘Rota of Upata Majastas Mothers.’
Branches of Generational Plans
Honoured Historians created this classification structure to organize the varying types of Generational Plans they have discovered. What follows is the briefest of summaries of the three largest categories, each of which is the general title for a large gathering of subdivisions that is not detailed. The majority of instances where such Majastas'
work is revealed within the novel series are in the third broad category of Epochal Plans.
Perennial Plans
The most common and least discernible are known as Perennial Plans. These essential maintenance and facilitation protocols are carried out continuously in perpetuity or consistently brought forward at regular intervals. They also continue for the most prolonged periods, usually in the background of other Majastas' work. With the exceptions of some Majastas Multitudes, a Majastas seldom wakens and commences such a Perennial Plan and lives to see its completion. Perennial Generational Plans are said to ‘run beneath our feet.’ This phrase is meant to denote they are both invisible, eluding general perception, and fundamental, as they maintain the foundation of all else.
These Plans are also the most amenable to having additional Generational Plans attached to them for portions of their extended term. These supplemental Plans may be of shorter duration and specific focus. Still, of necessity, they must harmonize with the larger Plan’s focus. It is not uncommon for one or many complimentary Targeted Plans (see immediately below) to be attached, like beads on a thread, to an extended Perennial Plan. Such associations add depth to these short-lived Targeted Plans. It is also possible to suspend these slow and quiet initiatives relatively quickly in exceptional circumstances and waken them when normalcy returns. These ongoing Plans are the most integrated into Tatchlan
and, once inaugurated, require little in the way of close attention. At regular intervals, they produce outcroppings, which the Majastas opens to inspect. If all is well, they are closed and immediately sink beneath the surface of the Living Orb. These are the least visible, and their influence is the most subtle of all Generational Plans manifesting on Anu's Skin.
Targeted Plans
In contrast to Perennial Generational Plans, Targeted Plans are specific to a particular time and place and have a far shorter lifespan. These are, with few exceptions, the product of a single Majastas. Most are limited to a portion or all of their reign. Most recorded instances of Targeted Generational Plans are often so fleeting as to be launched and completed within a single generation. They also tend to focus on a specific region or locality. Such a keen focus may extend even to a single Encirclement, particularly one made visible within Tatchlan
due to their unique distinction or deficit manifesting.
These Targeted Plans bear the stamp of a specific Majastas Hand and are said to ‘issue directly’ from it. As such, should that Hand be withdrawn due to the aims being achieved, a significant interruption, or the Majastas dying before its completion, it usually dissipates. This is partly because the Targeted Plan only ‘sits on the surface’ of the Living Orb. Given its keen focus and tenuous nature, on occasion, it is possible for those possessing sufficient depth to see its outlines within a single lifetime. It is more common for two or more generations to pass for this to be generally discerned. While such plans appear and disappear on the Living Orb's surface, the particular sets of complex actions performed in a predetermined sequence from a pre-existing Targeted Plan may be repeated with exactness through the ages. Among many other reasons, it is said that this is partly due to The Common Desire
lacking all memory and repeating a range of particular follies every few centuries.
Epochal Plans
These are the most ambitious, and often the most audacious, of all Generational Plans. They are Targeted
and Perennial, possessing a solid focus and extending through entire dynasties. Examples touched on throughout these novels include the South to North Movement (see immediately below), Tolku’s Rectification, the fashioning of the Danam Yelda
as a Majastas-producing Cluster-of-Clusters Nation
by the Koru, the Danam Yelda’s creation of the Upata Bulb
and the Yeldic Monumental Correction. In these and other examples, a sense of urgency may be expressed to inform us of these enormous endeavours. Unlike Perennial Plans, they often have few or no precedents and require radical change to ensure success. Some of these Epochal Plans have, among other features, interrupted or altered long-standing Perennial Plans as a vital part of their distinctive mission. While some involve the creation of new Living Instruments
or improving an entire species, others address profound issues with the Tatchlan System. These latter works are also known as ‘Corrections.’ Epochal Generational Plans are the most understood and well-documented due to their far-reaching impact and extended life. The exception to this rule is the Rectification, also known as the Killing Swath, which involved the termination of the Primary Epoch
as part of its terrible mandate.
South to North Movement
One of the many examples of Epochal Generational Plans
is known as the South to North Movement. This term refers to rare instances when a Danam Yeldic
Majastas
may deem it necessary to circulate portions of the populations from their geographic regions into new areas. This is usually conducted between two comparable clusters
or groups of clusters. Each vacates their territory to occupy their counterpart’s place. Such massive undertakings are guided by observations within Tatchlan
of certain growing tendencies in The Common Desire and extended studies conducted by the Analysis Bureau
of the Enumerator Ministry. They are meant to address multiple issues simultaneously and usually form their own Generation Plan, taking three or more generations. There are numerous references to similar initiatives under other names during the Primary Epoch. This type of cluster circulation occurs continuously within the Koru’s Living Mountains
in a more diffuse manner due to the nature of the Koru’s Cluster-of-Clusters Nation.
The South to North Movement applied the Majastas' ability to initiate Scent Separations
on a massive scale within widely separated populations. This was done over roughly two centuries to minimize distress and maximize efficiency. The process would be built by increments within the affected clusters, leading to multiple results. Some Scent Separations were of single circles
within a cluster, but more commonly, it would be entire clusters acquiring the desire to separate from their surrounding Encirclement. They could also involve many or all clusters within an Encirclement, forming the need to be relocated. Such a process was intensive at all levels, and many possessing distinct powers and sensitivities assisted their Majastas in this mighty endeavour. Given the extensive nature of this set of tasks, these often formed their own clusters, continuing for two or more generations until the completion of the work.
Majastas Upata-Shepsus VII
initiated the first such event in Yeldic history after the Five-Hundredth Decennial Census (53,719 UKC
and the year 5,000 of the Danam Yeldic
Nantu Calendar) for the prosaic purpose of redistributing clusters possessing specific skills out of more ancient provinces into those more recently established. Records suggest other deeper issues were dealt with while instituting many protocols for such rare events. There were eight large-scale initiatives of this order between the Five-Hundredth Decennial Census and 126,220 UKC. Majastas Kutran-Kamos XVII directed the Eighth South to North Movement. The Seventh South took place under Majastas Jalalpami XVIII, the Sixth under Jalalpami VII, the Fifth under Valaganawon VII, the Fourth under Sheshisana IV, the Third under Kavan-Kyan I, the Second under Horm Unu V and the first under Upata-Shepsus VII. From such formidable migrations, Yeldic Majastas employed the subtler approach of the Koru Majastas in the form of the ongoing movement of small populations. After the Eighth event, this wondrous enterprise was no longer used outside of a state of emergency.
Such a circumstance arose due to the extreme situation of the Sixth Burning Blossom Series
commencing in the year 716,892 UKC (442,742 of the Emaxul Age). The relentless nature of these events dictated that additional measures were necessary beyond all previous initiatives, including the general evacuation of the tropical zones in Central Statos-Vey, including the Capital Region. It had long been known the power of the Cycles
was muted closer to the Southern and Northern Poles of Anu. Majastas Yun-Dal-Yun I laid the foundations for the prodigious relocation of Central Statos-Vey to the South of the subcontinent. Such an undertaking required a multitude of specialties over many generations. It was timed to occur in stages after each Cycle was declared completed. No large-scale movement took place until after the First Cycle was spent.
The term's origins are ambiguous, as these population transfers seldom followed the suggested geographic pattern. The most-ancient notion of the word ‘South’ is presumed to be associated with cultivation and civilization. From this perspective, the ‘South’ moving ‘North’ was viewed as leading to a general improvement of a new area.
Generational Pause
Most of these immense undertakings take place nearly invisibly over many generations. This ensures there is stability and continuity for each generation living their lives. There are occasions where some of these events of necessity must take place in a comparatively brief time frame, meaning one or more generations may see its initiation and conclusion. In the case of these more dramatic changes, the Majastas ensure these events are followed by what is known as the Generational Pause. This usually takes the form of an entire generation arising and falling away after completing the work. This way, all disruption is concluded, and a peaceful adaptation may occur before any new commencement of Majastas labour.
Majastas Inhibition
As with much of this monumental activity, this episode, which may extend over several generations, is invisible to those affected. The laying of this Inhibition is usually a portion of a larger Generational Plan, requiring The Common Desire to be diverted from specific areas, leading to blindness, and allowing for painless modification. Honoured Historians have also interpreted these periods as another version of the Generational Pause, separating at least one generation of past drama from the present resolution. There are notable cases where certain Sensitives, or others of profound perceptive abilities, are disquieted by a growing awareness just as the Inhibition is relaxed. With the general release, they are the first to apprehend the contents of the now-opened door.
Majastas Salt
This term refers to the juices and other fluids transferred from a Majastas
to any they stroke. Such juices rush through the recipient and connect them with the Majastas. Some most-ancient sources suggest their presence flares out momentarily within Tatchlan. This Primary Epoch
icon
shows the radiating Majastas Hand (those touched by a Majastas report, amongst other things, their flesh is hot). Eight drops of their fluids are on the palm, ready to be conferred upon the recipient.
There are many tales of how a significant change comes with one direct encounter with the Majastas. The first indication of the existence and power of this vitality came when the infant Majastas Thakadush-Satwa. She drooled on a rope subsequently handled by the anti-Tatchlan activist Seti
in the first novel of this series, ‘Hesha Vira's Challenge.’ His many ailments and difficulties began to subside with exposure to her Majastas juices or salt. Throughout Tolku
and subsequent Koru
and Danam Yeldic
history, there are numerous instances where a Majastas One's touch could fundamentally alter the recipient's health and perspective.
Two religious movements denied or condemned this power. One was the Yakku’s Djingal Votary
early in the Secondary Epoch. They feared the visiting first Koru Majastas, Zudaz Vozev, would modify the Yakku she came into contact with during her Progress within Bithen Regional Tree. With the rise of the Yeldic
anti-Tatchlan religion founded on the words of Shez-Teval on Thermistal, this notion was castigated with particular intensity.
Converting Machines into Animals
An exceedingly rare manifestation of Majastas Salt's
powers occurs when it enacts extreme transformations commonly termed ‘converting machines into animals.’ Under very unusual circumstances, Majastas
have been known to lay their hands on inert objects and bring any organic components of the piece to life. This rare event involves animating items largely or entirely composed of once-living elements, such as wood. It is suggested these, in turn, can incorporate the non-living aspects of their original design to serve them. These inanimate aspects are described as the new being’s ‘teeth and bones.’ This new entity may closely resemble the former ‘machine’ and continue to function accordingly, or it may transform into another form entirely.
The tales from the Primary Epoch suggest such a metamorphosis is not limited to single objects but may also extend to an entire structure on land or sea vessels. In this case, something more is employed: the living tissue of the occupants of such breathing structures.
These occupants are described as falling into a deep slumber and continuing with little adverse effects during the animation of the new creature. They may remain asleep for many days before most occupants are harmlessly emitted. They appear to then wake with no memory and a significant reduction in their body mass. There are suggestions the entity may seek out new living components to fuel their ongoing work. There are also tales of such living structures drawing on the residual living elements within the structure, such as a ship’s hull full of fish, to gain animation. In such cases, the entire body of flesh is consumed and integrated into the new creature. Reading like legends and myths, these fantastic stories go into great detail about the transformation process. Some also relate how the resulting being can make additional transformations, such as the growth of extra limbs.
The title suggests a measure to reduce the presence of non-living elements in daily life to retain the Uluvatu Masters'
dictum: ‘Life must Live with Life.’ Many additional reasons for such aberrant manifestations, involving dysfunction within the Living System
or deviancy within the Cluster-of-Clusters Nation, are cited. Over the vast timespan of the Primary Epoch, it is known that there were several significant challenges to the Tatchlan Order on Anu. Some Venerable Scholars suggest this activity is linked to the mighty ‘Corrections’ of Tatchlan during the Primary Epoch. The fragmentary nature of the historical record and the often oblique references made to these manifestations mean Esteemed Librarians
struggle to create a coherent picture of this rare aspect of the Primary Epoch Mantle. Until the rare ‘Moment of Disturbance’ in the first centuries of the Secondary Epoch, this very obscure branch of Majastas
studies was steadfastly dismissed as fiction by some Secondary Epoch scholars. The presence of such oblique and challenging material made the review of the Treasuries
problematic and led to widespread incredulity of their contents. The ‘National Maturity’ doctrine gained credence only by gradually confirming what were initially believed to be absurd assertions.
Gashandak Treasury, located in the Mulungu Mountains
of District One, the Kupataron, of Rho-Jashun, contained only four complete volumes devoted to this topic. The last to be opened was in the year 1403 UKC
during the reign of Majastas Zudaz III. It first depicted this official icon
of the phenomenon, shown here. Indicated with this image is the phrase ‘Converting Machines into Animals.’ The fact that subsequent work has uncovered several identical icons in far-flung locations, confirming their authenticity and title, has not diminished a measure of controversy. The essential elements appear to be some unknown device at the bottom with a skull at its core. This seems to suggest that the primary reason for employing this power was to subvert the advance of non-living mechanical devices. Several living elements spring to life out of this machine, crowned by the Majastas Face.
It is to be noted that the most-ancient Yin-Vinulan Dynasty of the Lesser Era
of the Primary Epoch had initiated similar programs against the machines
of that distant time. Despite not possessing any of the living infrastructures of Tatchlan, they recognized the many harms to Tolku and other forms of life brought about by these devices and the culture they engendered.
Corrections and Rectifications
The term Correction refers to an Epochal Generational Plan
focused on an aspect of the Living System. Most Corrections involve incremental work over long periods. While powerful Operants
have been known to enact specific critical Corrections, especially before the arrival of the first Koru
Majastas
at the commencement of the Secondary Epoch, these important undertakings are the near-exclusive preserve of the Majastas. A majority of these Corrections involve some aspect of The Common Desire. Corrections are also performed on all facets of the Resplendent Work, from the surface to the core. A key element of most Generational Plans is a sequence of interrelated Corrections over time. These modifications and interventions comprise many of the Majastas' labours within the Living System.
Rectifications may be described as the termination version of a Correction. These extreme events address profound issues by concluding all Tatchlan activity for an instant. This leads to completely overturning and restoring the entire Living System or a specific portion. These events carry an appalling cost to the affected inhabitants of the Skin of Anu
and lead to pronounced changes to all aspects of life on Anu. There have only been three occasions when such events have taken place. The first, popularly known as The Killing Swath and the Ultimate Panacea, occurred at the end of the Primary Epoch. The second and third are known as ‘Lesser Rectifications’ and took place in a tiny location early in the Secondary Epoch.
Yeldic Momentous Correction
There is no record of this term before it was used by the first Majastas of the Danam Yelda’s Texen-Sho Dynasty in 70,222 of the Emaxul Age (344,372 UKC). The oblique reference was found in five pieces of Her Majastas Annotations. Only after the death of Majastas Dreamer Texen-Sho I did Honoured Historians, finding no prior use of it, conclude She had coined the term. The placement of it within particular historical and current Census material was ambiguous. Majastas Jalalun-Juna II used the name in the year 227,329 of the Emaxul Age (501,479 UKC) in Her own Imperial Marginalia. Esteemed Librarians have since concluded it was improbable. She would have reason to review Annotations from the distant Texen-Sho Dynasty. Her references are also ambiguous, although history notes She was troubled on the subject.
Such unlikely coincidences have lent further credence to the Honoured Historian’s ‘Conglomerations Theory.' It suggests successive Majastas had constructed an animate sigil formation within the Living System to communicate serious matters with consecutive members of their dynasty and subsequent dynasties that they chose not to commit to paper. The term refers back to the ancient ‘Breathing Seals Conglomeration,’ still alive within Tatchlan, which not only recorded common Anomalies and how to deal with them but communicated the lamentable errors of the Primary Epoch to all Majastas of the Secondary Epoch. Such profound works are presumed to dwell at such depths within the Living Orb that only Majastas, having achieved The Throne, may locate. One hundred and eighty thousand years later, in 407,942 of the Emaxul Age (682,092 UKC), Majastas Majastas Seneferuz IV evolves the term several times and declares.
“Tatchlan’s glorious garden, the face of all life, needs tending.
The Yeldic portion must find new soil to grow in.”
Further details will be found on the Danam Yelda page.
Majastas Between
Throughout the Primary and Secondary Epochs, many combinations of one of the Spokes of the Cluster Wheel and a Majastas are well documented. While all Majastas begin as Maja, other Spoke combinations are relatively infrequent. These are known as ‘Majastas Spokes.’ In the case of Betweens, these may take on a singular manifestation. While a new Majastas may grow into a Giant for other reasons, not all Majastas Betweens become Giants; those who do are unique. Only Majastas Multitudes surpass Giant Majastas Betweens in their grandeur and majesty. They retain one set of limbs, but all are magnified in their unique form of sovereignty. They also become exceptional beauties, showered affectionately and celebrated with numerous art, literature, and dramatic depictions.
The most-ancient Tolku noted this feature among their Majastas Betweens, leading to much speculation about the general unique depths of Betweens. Completes, who manifest a more profound sign of Tatchlan in many ways, have never displayed any sign of Giantism. On rare occasions, when a Majastas Between, who was not until then a Giant, has to absorb a Healing Vat, they may manifest this aspect of their Presence.
During the Nantu Age of the Secondary Epoch, fifty-eight Majastas Betweens were interspersed across its eighteen dynasties.
Majastas Touched
While all Majastas begin as Maja, ‘Spoke Compilations’ are less common. One of the least Spoke and Majastas combinations seen is that of a Touched becoming a Majastas. This presents both wondrous opportunities and unique challenges. Such a Majastas may have profound sensitivities, producing a unique Mantle able to plumb depths and discern subtleties unknown to all others. As with most Touched, communication with others on the Skin of Anu remains the primary issue. How this novel situation was first dealt with in the Primary Epoch is unknown. Still, it is clear the first reference to a Majastas Touched during the Primary Epoch immediately brings about the construction of what is known as the ‘Majastas Chorus,’ a collection of Sensitives acting as the collective voice for the Majastas. Due to their unique presentation, assemblies of the Majastas Touched and their Chorus have found a disproportionate place in literature and theatre.
During the Nantu Age of the Secondary Epoch, seventeen Majastas Touched were interspersed across its eighteen dynasties.
Majastas Complete
These are said to be the most beautiful of all walking beings. They are magnified in all the graces of Completes and have been known to cause supreme joy and heal maladies just by coming into view. These rare forms of Majastas came to have a close association with Acoons due to their ability to bring peace and joy to many forms of mental suffering. Majastas Complete Bakasha-Duta II opened a new chapter in the glories of Majastas Completes by bonding with Acoons in such a way as to magnify their powers. This infusion of potency was due to Herhis ability to reverse the usual process and infuse the host Acoon with what would come to be known as ‘Acoon Blood.’ Only a tiny percentage of all Majastas Completes were able to accomplish this.
During the Nantu Age of the Secondary Epoch, thirty-seven Majastas Completes were interspersed across its eighteen dynasties.
Majastas Dreamer
This group of Majastas appeared as all others on the Skin of Anu. Their distinction came within the Living System of Tatchlan, where they were found to possess abilities to read and modify one of the most profound and mysterious legacies of the Primary Epoch, the Breathing Seals Conglomerations. This greatest of all Primary Epoch Troves is a living library surpassing all surface libraries. They were crafted by generations of Majastas Dreamers of the Primary Epoch for a select few Operants and the succession of Majastas of the Secondary Epoch. While some ‘Majastas Spokes’ appear to have had a particular facility in reading these ‘breathing entities,’ Majastas Dreamers alone could modify existing Conglomerations and fashion new ones. Only they could set down further instructions for succeeding Majastas in this most profound form of Majastas generational communication. A secondary but no less vital service they provided was the ability to turn and modify the backs of the Twelve Principal Faces of Tatchlan and the multitude of Secondary Faces. While other Majastas and Majastas Spokes possessed similar skills, it is clear that Majastas Dreamers were also masters of this arcane art.
Majastas Multitude
These are Doubles who become Majastas. This is a rare combination, known as ‘The Splendid Body walking among us,’ has only happened a few times in the Primary
and Secondary
Epochs. As with the Multitudes, part of their wonder is how they manifest all their Double conceptions in bodily form. In the case of Majastas Multitudes, this takes on a vast and fantastic form. These unique manifestations have many abilities beyond Multitudes and are designated ‘Jewels of the Age’ they live (distinct from the Eight Living Jewels). Majastas Multitudes generally live far longer than other Majastas, and the date of their rare birth becomes a Jewel Day thereafter in the calendar.
Beloved Jewels of the Age's attributes include completing Generational Plans from start to finish during their extended lifespans, creating novel and distinct new life through their hands, such as the Acoon, and radically modifying the entire Living System.
Majastas Multitude Sheshisana X is known to have distilled an essential nutrient and a fortifying liquid called Shashelvan, bringing the Upata Bulb one step closer to becoming a viable colony, as detailed in the Long History of Upata Development.
Majastas Multitudes have also significantly increased the power and potency of Healing Vat generations after their bodies disperse after death. These enriched legacies are shared between the Danam Yeldic
and Koru
Cluster-of-Clusters Nations. One curious note about these Majastas Multitudes is that their emergence usually comes near the end of their dynasty, with the Mantle
commonly migrating to a new cluster thereafter.
This Majastas Multitude icon
is from the Primary Epoch and symbolizes the multitudinous nature of these rare Majastas. Although their actual bodily form may vary significantly from this in many ways, huge dimensions, multiple limbs varying in number and size, and extended lifespans appear universal through their manifestations among the most-ancient Tolku
and the Koru
and Danam Yelda.
Majastas qualified absolutes
While the Majastas
hold sway over the Living System, Tatchlan
long pre-existed the current Majastas. The vast complexity of untold billions of ‘Tentacles, Tendrils and Tails,’ which include the distinctive life stamp left by all Majastas who came before during the Primary
and Secondary
Epochs, makes it impossible for any Majastas or Majastas Multitude, despite their powers and antiquity, to know the Resplendent Work in full. Each Majastas, therefore, depends on a vast army of Operants
and Invocates serving inside and outside the eight ministries. This cumulative legacy lays the groundwork for the maturity of Majastas manifesting The Throne.
While the Majastas reign over the Cluster-of-Clusters Nation
on the Skin of Anu, they are entirely dependent on their ministries, with their attendant experts and authorities, to accomplish governance of the Cluster-of-Clusters Nation. Invocates are also vital to the function of these ministries. The Danam Yeldic
and Koru Majastas keep opposite hours (see below) and depend on ongoing communications between the Yeldic and Koru ministries via Invocates and other means.
Majastas Cluster

On the occasion of The Mantle’s migration from a Majastas
and their cluster
to a new Majastas outside their cluster, a unique set of changes occur. While the recipient of The Mantle is transformed immediately into a new being with the Mantle rising ‘through their feet,’ there is a gradual metamorphosis of the entire cluster. While taking many forms, the chief change is an almost immediate increase in the birth of Maja. This trend accelerates to the point that within a generation, all newborns in this cluster are Maja and fulfill the exact percentages of the remaining Spokes of the Cluster Wheel and a markedly high incidence of the Eight Living Jewels. The one exception is Mundanes, which vanish from what is now the Majastas Cluster. This leads to the Majastas Cluster employing a vast company of Mundanes to serve them in various essential ways. This benefits surrounding clusters where the Mundanes originate, as their own percentages of Spokes of the Cluster Wheel increase due to these Mundanes giving birth to exceptional offspring. Whatever the former Cluster Grade, the population increases beyond all bounds, resembling one or more Encirclements. Another unique feature is a very high percentage of these Maja become Invocates
and Operants
in Ripe Adulthood, serving critical roles in many ministries. These Majastas Clusters also produce exceptional talents in many forms and often produce many in-depth cultural refinements. In this rarified environment, specialties such as reading the Sigil Cubes have become one of many defining features. Without exception, the Majastas Cluster continues in this profound existence, sometimes through hundreds of generations, though all the successive Majastas of the dynasty. They are often the source of the defining cultural features of the many ages of their existence
For the former Majastas Cluster, a different set of observances is described below upon their receiving the ‘Dynastic Termination’ designation from the Chancellery. They begin with the Dissolution Ceremony.
Majastas Cluster has limited influence over Majastas
While the living Danam Yeldic
and Koru
Majastas
are unique, possessing a sufficiency and experience known to no other, they remain rooted in their Majastas Cluster. Having the Living System
Mantle
settle upon them means they will outlive all their contemporaries and traverse the landscape of Tatchlan as neither Invocate nor Operant
can.
Any favourite soon grows old and dies, meaning no influence has a lasting effect, and their successors have a diminished ability to affect policy. The generations of the Majastas Cluster
serving the current Majastas have important ongoing roles in their governance of either the Living System or the Cluster-of-Clusters Nation.
With many notable exceptions, Danam Yeldic Majastas monitors all connections between their Majastas Cluster and their Ministries. Previous and current Koru Majastas welcomed some members of their Majastas Cluster to serve within their Dallamaplan Ministries
due to their profound abilities and insights. All such liaisons take place outside the Majastas Cluster city of compounds. Except during emergencies, not even the core circle of the Supervisorate Bureau
of the Chancellery Ministry approaches the Majastas during their designated hours within the Majastas Cluster.
Majastas becomes The Throne
‘The Throne’ is a Primary Epoch
title that continues to be used by both Koru
and Danam Yelda
to describe what some have termed the ‘maturation’ of each Majastas. On average, this occurs within the first three to five decades of a new Majastas’ reign. The process involves the gradual deepening and enrichment of the Majastas by ongoing work within Tatchlan, leading the incremental changes in their personality into something far richer and more profound.
The generation living with a new Majastas naturally dies out. Yet, there is still ample archival evidence suggesting a gradual change from their former temperament and inclinations takes place. While distinguishing manifestations of their particular genius remains, a universal set of traits manifests as known in all previous Majastas. The concept of The Throne takes on more than just the institution of Majastas rule, but the active incorporation of each holder of the title into a more abundant ongoing life rooted within the Resplendent System. With the enriching maturation of passing ages, both during the Primary and Secondary
Epochs. It becomes evident that The Throne, as with the original rising of The Mantle, is a clear indication of the‘Resplendent Hands.’
Honoured Historians
and Esteemed Librarians have long known that one sign of The Throne’s becoming manifest is Majastas Annotations. These are the inked missives and commentaries enshrined in archived documentation within Mantle Museums. During the first and unmistakably the second century of each Majastas’ Reign, their script modifies and eventually assumes a universal style characterized by small characters emphasizing rounded forms with distinctive flourishes. There are occasions where late annotations from Majastas, especially Majastas Multitudes, from widely different epochs are challenging to distinguish.
One of the few Majastas openly commenting on this phenomenon was Danam Yeldic
Majastas Horm Unu I (61,567 to 62,233 UKC), albeit in symbolic language. In the second of her immensely challenging philosophical works, the ‘Diverse, Successive Purposes,’ she alludes to the Tolku
notion of The Throne in poetic terms. She declares as the Majastas become settled on
“the Throne of Tatchlan, where they become rooted in it. Gradually, they merge into its vastness until there is no distinction between those currently seated upon it and The Throne itself. This is known as the ‘Great Continuity.’”
This icon
is from Primary Epoch
of the Tolku. It displays one of their standard Majastas Face symbols resting on a settee. The Majastas is surrounded by four images of the Uluvatu Masters. Venerable Scholars
and Esteemed Librarians agree that this arrangement of four means that no matter where the Enthroned Majastas look, they see the perfection of the Uluvatu Master’s vision.
Majastas Gathering

While Maja Gatherings are a common feature that occurs regularly within Encirclements, a Majastas Gathering is rare. The Majastas bring together an existing Maja Gathering, having travelled to the current Majastas Court location, either within Upata-Shepsus
or when the Majastas is on Progress
to their region.
It is fundamental that the original Maja Gathering, having met regularly for at least a decade in a dedicated Maja Cloister Hall, be complete in Their attendance. As is typical at such events, the congregation of Maja forms a series of inward-facing rings, with the Majastas taking the place of a Life Pillar
at the core of the formation. The Majastas lead the assembled Maja in the Yom Sha
series and may introduce other intonations for recital. As these chants and incantations continue, it is reported that a profound resonance builds throughout the chamber. What is known is that due to a set of intonations from the Majastas, the attending Maja begins a series of ecstatic and rhythmic motions filling the space. The Maja is said to be transported into an enraptured trance in which the Majastas form the still centre.
This institution was established early in the Greater Era
of the Primary Epoch. It was re-established by the Venerable Koru
early in the Secondary Epoch
and later the Danam Yelda. While in some ways appearing to resemble the universal Resonance Ritual
and the Yelda’s Spinning Wheel Dance, those attending both say they are profoundly different events. With few exceptions when such august gatherings occur in rural settings they inhabit local Ablution Academies, meaning the entire population is also impacted by these consummate affairs. In urban settings they commonly take place in a designated Maja Cloister Hall, with multitudes camped outside during the event to gain aromatic benefits.
Majastas Hours
What follows is a description of Majastas' Governance upon the Skin of Anu. See Tatchlan
for a more detailed description of their activities within the Living System. See Governance for details of the establishment and responsibilities of the Eight Ministries of the Majastas Variothya. It must be noted that, especially with a new Mantle, or during times of transition, such as a South-to-North Movement, the Majastas Court may be mobile much of the year, making a series of circuits through each province in rotation. The location of the Progress Court varies, but with few exceptions, it takes place in provincial centres. Representatives of all ministries travel with the Majastas during these Progresses. They are connected via Operants
and Invocates
with each of their ministries via the Living System.
Consideration must also be given to the fact this is a living institution open to modification and adaptation over time. Honoured Historians
have observed a relaxation of some aspects of the Majastas Court's extensive travelling and the strict observance of each station of the Majastas Hours as the Majastas Reign becomes fully enveloped by The Throne.
Majastas Annotations
There are several sets of these annotations made by the Majastas
each day on submitted documentation in the form of marginalia and additional sheets included in the original package. Each Majastas also maintains extensive correspondence and may embark on various types of insight and literary work. All such material, including pages with just one word underlined in Majastas Ink, is automatically designated as having ‘Entered the Presence.’ After that, they are subjected to careful perseveration ahead of their eventual inclusion in the archives attached to that dynasty’s Mantle Museum.
Several distinct features characterize Majastas Annotations. While inks of varying colours for script and stamps impart specific information on documentation from all ministries, durable primary-coloured inks (known as Majastas Ink) are reserved for the Majastas alone. Tradition and usage dictate certain colours for specific types of Majastas Annotation. It is not uncommon for a complex document to be returned to the submitting ministry covered in red or purple marginalia. As the Majastas Reign matures, their script takes on the characteristic of this Majastas becoming enveloped within The Throne.
Majastas Exegesis
Among the first crates from the mysterious Treasuries
to be opened during The Interim
contained several volumes with this title. As with much initially discovered in these collections, Esteemed Librarians
and Honoured Historians
were dismayed at the strangeness of this material, which contended that there were up to four layers or depths of meaning in various Majastas Annotations
and other published materials. Arcane interpretations of these layers of ‘internal sense’ descending into increasing mysticism baffled Venerable Scholars
of the Secondary Epoch, who regretfully concluded these materials were a sign of decline and cultural decadence. As Cluster-of-Clusters Cultures
increase in depth, new understandings are emerging concerning this most-ancient legacy, known as the growth of ‘National Maturity.’
Entering the Presence
This is the formal term
for attending and speaking directly to the Majastas. It may occur on the Skin of Anu
or within Tatchlan
and extends to inanimate objects in direct contact with the Reigning Majastas. All forms of documentation reviewed by the Majastas are also said to have ‘Entered the Presence.’ These Majastas Annotations are also approached in this manner.
The Eight Daily Phases (two hours long) of Nu


(Yelda active, Koru passive)
The Venerable Koru
initiated the following schedule based on the Tolku
Majastas
Hours. The Koru begin their Hours with Hour Seventeen (Xica Nu), while the Danam Yelda
start theirs in the First Hour (Nu Opening). This programme reflects the lives of Koru and Danam Yeldic Mantles. It ensures there is a minimal issue of both Majastas being within the Resplendent System
at the same time while maximizing Majastas’ presence at all times. This complimentary night and day regime is another manifestation of the Koru's realized goal in initiating the ‘Two Majastas Hands,’ ensuring the Tatchlan was more robust in the Secondary Epoch
than it had been in the Primary Epoch.
First Day Phase:
Hour First (Nu
Opening) and Hour Second (Nu Cutting)
Faces of Alatanda
and Naprahath oversee the first set of the Day Hours. Larpana Plants begin with pale yellow leaves with dark patterns to deep yellow with an orange border.
The Danam Yeldic
Majastas
holds a Court Conference
with representatives of the Eight Ministries of the Variothya. At this time, the Majastas receive Servant Reports and delegate tasks to various offices. The first set of cursory Majastas Annotations
may be made at this time.
The Koru
Majastas rests within the bosom of the Majastas Cluster.
Second Day Phase:
Hour Third (Nu
Dispelling) and Hour Four (Nu Burnishing)
Faces of Skarashing
and Humma oversee the second set of Day Hours. Larpana Plants
change to pale orange leaves with broad accents and move to a deep orange with a pale, blue border.
The Danam Yeldic
Majastas
holds the Majastas Court. Representatives of all Ministries
are present at their cardinal stations. During a Progress, circles
representing clusters
in a designated location may showcase their province or present any outstanding issues directly to the Majastas and the Variothya. A selected Maja Gathering, chosen by lottery from the host province, also offers their petitions and insights into their communal status. This may occur within the Progress Court or the Living System, with the Majastas and the Ministry representatives in attendance. If the issue is timely, it is usually held within Tatchlan to ensure a thoughtful response. Humility Petitions
from within the Majastas Cluster
are heard at this time.
The Koru
Majastas rests within the bosom of the Majastas Cluster.
Third Day Phase:
Hour Five (Nu
Sailing) and Hour Six (Nu Striding)
Faces of Hesha Vira
and Muramal oversee the third set of Day Hours. Larpana Plants
develop pale blue leaves with deeper blue veins and patterning, growing into deep blue leaves with a red border.
The Koru
Majastas rests within the bosom of Majastas Cluster.
Fourth Day Phase:
Hour Seven (Nu
Flying) and Hour Eight (Nu Enthroned)
Faces of Neferdush
and Gavaduru
oversee the fourth set of Day Hours. Larpana Plants
become pale red with deep red accents before turning deep red with a pale blue border.
The Koru
Majastas rests within the bosom of their Majastas Cluster.
Fifth Day Phase:
Hour Nine (Nu
Wandering) and Hour Ten (Nu Trembling)
Faces of Kava-Kura
and Sukakap oversee the fifth set of Day Hours.
 Larpana Plants
are pale green with deep green veins and become deep green with purple borders.
The Danam Yeldic
Majastas
reviews revenue, expenditures and issues of Cluster of Clusters
security with Servants the Enumerators Major, representing the Fourth Ministry of the Variothya. The third and often final set of Majastas Annotations
are made. The Fifth Phase is also the time the Majastas assume their role of Sovereign Adjudicator to review and make the Paradigm Pronouncement
on matters brought forward for final rulings from the Adjudicator Urban, Ministry, Anu
or Cluster-of-Clusters Adjudicator. On rare occasions, they may travel to the host province’s Paramount Magistracy to review a case of interest or deliver a Paradigm Pronouncement on a weighty matter. Early in the Reign, often during a Progress, these direct interventions form an essential part of the Majastas regime in each provincial centre. Later, these forays become increasingly rare in locations outside the Upata-Bhampay Region. Once The Throne
is established, it is standard practice for the Majastas to possess a designated Operant
of note to relay in their ‘Majastas Voice’ their Paradigm Pronouncements directly to the attending Magistracy.


The Koru
Majastas rests within the bosom of the Majastas Cluster.
Sixth Day Phase:
Hour Eleven (Nu
Slowing) and Hour Twelve (Nu Gathering)
Faces of Vashivonos
and Hashahanu
oversee the sixth set of Day Hours.
 Larpana Plants turn pale purple with broad purple accents and become deep purple with a light rose border to each leaf.

The Danam Yeldic
Majastas
rests and eats within the bosom of the Majastas Cluster. They may enter the Resplendent System
a third time to address issues or modify The General Will.

The Koru
Majastas rests within the bosom of their Majastas Cluster.
Seventh Day Phase:
Hour Thirteen (Nu
Descending) and Hour Fourteen (Nu Staring in Eye)
The Faces of Alatanda
and Neferdush
oversee the seventh set of the Day Hours. Larpana Plants
are pale rose/peach with deeper accents and becomes deep rose/pink with a white border
.
The Danam Yeldic
Majastas
reviews ongoing cultural endeavours, inspects local works when in the vicinity, confers with those gifted in the arts and views local and national performances.

The Koru
Majastas rise, exercise, and eat before entering the Living System to learn daily news from Danam Yeldic Invocates.
Eighth Day Phase:
Hour Fifteen (Nu
Burning clouds) and Hour Sixteen (Nu Closing)
The Face of Kava-Kura oversees the eighth and final set of Day Hours.
 Larpana Plants develop pale white leaves with a light grey border and move to deep white with a deep grey border.
The Danam Yeldic
Majastas
conducts Majastas Gathering
with local Maja or Maja Gathering populations who are making pilgrimage to the Sister Cities.

The Koru
Majastas engage in meditation, reflection and study.
The Eight Night Phases of the Four Moons and Eyes of Nu

(Koru active, Yelda passive)
First Night Phase:
Hour Seventeen (Xica Nu) and Hour Eighteen (Winking Eyes)
The Faces of Alatanda
and Naprahath
oversee the first set of the Night Hours. Larpana Plants
develop pale white leaves with a light grey border and then move to deep white with a deep grey border.
The Koru
Majastas
holds a Court Conference
with representatives of the Eight Ministries of the Dallamaplan. At this time, the Majastas receive Servant Reports and delegate tasks to various offices.

The Danam Yeldic
Majastas rests within the bosom of the Majastas Cluster.
Second Night Phase:
Hour Nineteen (Relief) and Hour Twenty (Honour)
Faces of Skarashing
and Humma
oversee the second set of Night Hours. 
 Larpana Plants
change to pale orange leaves with dark blue accents and move to deep orange leaves with dark green borders.

The Koru
Majastas
holds the Majastas Court. Representatives of all Ministries
are present according to Koru governance conventions. Discussions on inter-ministry business, Adjudicator Bureau
rulings are reviewed, and Humility Petitions are presented. A General Audience with circles representing clusters from designated provinces is also heard.
The Danam Yeldic
Majastas rests within the bosom of their Majastas Cluster.
Third Night Phase:
Hour Twenty-One (Measurement) and Hour Twenty-Two (Lya Nu)
The Faces of Hesha Vira
and Muramal
oversee the third set of Night Hours. Larpana Plants
develop pale blue leaves with black patterning and move to deep blue leaves with a black border.
The Danam Yeldic
Majastas rests within the bosom of their Majastas Cluster.
Fourth Night Phase:
Hour Twenty-Three (Burning Eyes) and Hour Twenty-Four (Solace)
The Faces of Neferdush
and Gavaduru
oversee the fourth set of Night Hours. Larpana Plants
become pale red with dark green veins and move to deep red with light blue borders.

The Koru
Majastas
devote this time to correspondence before reviewing Generational Plans and scrutinizing The General Will
within the Living System.

The Danam Yeldic
Majastas rests within the bosom of their Majastas Cluster.
Fifth Night Phase:
Hour Twenty-Five (Falling Eyes) and Hour Twenty-Six (Restoration)
The Faces of Kava-Kura
and Sukakap
oversee the fifth set of Night Hours. 
 Larpana Plants
become pale green with black patterns and becomes deep green with bright red borders.
The Koru
Majastas
reviews revenue, expenditures and Cluster of Clusters
security issues with Servants of all branches.

The Danam Yeldic
Majastas rests within the bosom of their Majastas Cluster.
Sixth Night Phase: Hour Twenty-Seven (Myka Nu) and Hour Twenty-Eight (Dancing Eyes)
The Faces of Vashivonos and Hashahanu oversee the sixth set of Night Hours. Larpana Plants become pale purple with black patterns and become deep purple with black borders.
The Koru Majastas rests and eats within the bosom of the Majastas Cluster before entering the Living System again to scrutinize The Common Desire.
The Danam Yeldic Majastas rests within the bosom of the Majastas Cluster.
Seventh Night Phase:
Hour Twenty-Nine (Nobility) and Hour Thirty (Elegance)
The Faces of Alatanda
and Neferdush
oversee the seventh set of the Night Hours. Larpana Plants
become pale rose/peach with black veins and patterns and become deep rose/peach with dark green borders.
The Koru
Majastas
review ongoing creative endeavours, inspect local works when in vicinity, confer with those gifted in the arts and view local and national performances.

The Danam Yeldic
Majastas rises, exercises and eats before briefly entering the Living System
to confer with Koru Invocates
on any changes from the previous night.
Eighth Night Phase:
Hour Thirty-One (Vanishing Eyes) and Hour Thirty-Two (Bekma Nu)
The Face of Kava-Kura
oversees the eighth and final set of Night Hours. Larpana Plants
become pale white with light grey patterns and becomes deep white with black borders.
The Danam Yeldic
Majastas engages in meditation, reflection, and study.
Court Conference
Conferences usually occur during the First Phase
of the Majastas Hours
according to the Koru
and Danam Yeldic
Majastas schedule and before the following two hours of the full Majastas Court. Representatives of some or all of the Eight Ministries ‘Enter the Presence’ for small audiences. Presentations and reports are made, and, as a result, decrees are drafted, announced during Court and distributed. This conference may often take place within the Resplendent System
if information from distant sources is required. Beyond the following two public Court hours, a representative of any of the ministries may be called upon during the Majastas Hours as required.
Primary Epoch Mystery
The Turace Royals
This painstaking facsimile of a large mural found in the most-ancient city of Turace
has been the subject of intensive debate and speculation. The original stood on an interior wall of an enigmatic structure that had been filled to the roof with sand and other drying agents before being sealed completely. It is speculated this took place decades, or even a century or more, before the city's abandonment after the Killing Swath. It was found in 289 UKC, only three years after discovering the buried remains of the Amarel Mountain
and other relics in the most-ancient city of Bhampay
nearly fourteen thousand andas
to the East. This was early in the reign of the Second Koru Majastas, Zudaz-Vanoy. Turace alone escaped the fate of all other Tolku
surface constructions and appeared to have somehow remained undiscovered by the Suvuka
until the jungle retook it.
Despite abandonment from the end of the Primary Epoch
to the first centuries of the Secondary Epoch, over seventy-five percent of this unique mural was in a state of near-perfect preservation, with the remaining twenty-five percent in various stages of decay. This allowed for the creation of thousands upon thousands of approved facsimiles to the exacting standards of a commission set up for their production and distribution. No historic artwork has been reproduced more often, appearing in every subsequent Living Mountain
on Rho-Jashun, usually at its actual size, and throughout the Danam Yeldic
Cluster-of-Clusters Nation.
The ‘Turace Royals’ contains many mysteries, the chief being the two central figures. While many presume they are extraordinary Doubles, there are numerous clues to their being something profoundly more. Many Venerable Scholars
see the manifest presence of two Majastas standing together in what appears to be a highly symbolic setting. Many elements of this work are theorized over, and work continues on their enduring power on generations of viewers. Numerous hypotheses have been put forward about what it signifies and why it held such a place of honour within the most-ancient city. Some are suggesting one of the two hundred and fifty-six sets of double-head sculptures found in the Amarel Mountain of Bhampay belongs to these two intriguing beings. This image is also well known for showing earlier manifestations of Dream Guides, suggesting they have grown and changed over time.
This image's true meaning is revealed in this series's final novel.
Majastas Court
Time and location of Court may change
Venerable Koru
and Danam Yeldic Majastas Court, as the Tolku
Court before them may take place in any Provincial Centre along with the Primary locations in Statos-Vey
and Rho-Jashun. Traditionally the Court is held in the Second Phase of the Majastas Hours, from the beginning of Hour Three (Nu Dispelling) to the end of Hour Four (Nu Burnishing). It may be extended or commence at any hour as needed. It may also occur partly or entirely within the Living System
when distant information is required and time is a factor.
Court Layout
What is described below is unique to the Danam Yelda. The Majastas Court is typically held in the Annular Chamber (one in each provincial centre within the Eight Ministry Campus), with the Majastas seated on a moveable circular dais or standing at the centre. At the four cardinal points stand the Four Stations. Each cardinal location is linked to an aspect associated with it. Two linked icons represent half of the eight ministries, so representatives of these ministries occupy two stations during Court
North and Challenge

West and Uses
East and Delight
South and Noble
These Four Stations are based on the ancient designations
of the pre-Danam Yelda, or ‘Field Yelda,’ living on the Marachla Plain
on Rho-Jashun. The traditional symbolic significance attached to the four gateways
of a cluster
compound is amplified in this ceremonial setting and augmented by many subsequent historic and ritual conventions. Representatives of the eight Ministries of the Variothya are arranged in the Annular Chamber during the Second Day Phase
of the Majastas Hours in the following order:
Chancellery
Icon: Sukakap
Station: North and Challenge

Senior Designation: Submissive Chancellor
Senior circle (s): Paramount Chancellor Ring
Grandee Secretariat
Icon: Vashivonos
Station: West and Uses

Senior Designation: Venerating Grandee
Senior circle (s): Primary Grandee Ring
Enumerators
Station: East and West, Delight and Use

Senior Designation: Submissive Enumerator
Senior circle (s): Prime Enumerator Ring
Cycles
Icons: Skarashing
and Hesha Vira
Station: South and North, Noble and Challenge

Senior Designation: Everlasting Cycles

Senior circle (s): Principle Cycles Ring
Wellbeing
Commandant
Station: North and West, Challenge and Use

Senior Designation: First Commandant

Senior Circles: Commandant Ring
Preeminent Works
Icon: Alatanda

Station: South and Noble

Senior Designation: Everlasting Preeminence

Senior circle (s): First Preeminent Ring
Ceremonies
Icon: Hashahanu
Station: East and Delight

Senior Designation: Submissive Ceremonies
Senior circle (s): Subordinate Ceremonies Ring
Servant Ranks
Submissively Venerating
An Invocate or, on occasion, an Operant, seated within the deepest circle of the provincial equivalent of the Chancellery Ministry. As with all provincial ministries, they serve under the guidance of the Cluster-of-Clusters National Governance of Upata-Shepsus, except for the Cycles and Ceremonies Ministry, which are based in the ‘Sister City’ of Bhampay. The Submissively Venerating oversees all mandated activities of their province and coordinates with neighbouring provinces in accordance with all Majastas directives. All members of the Submissively Venerating’s Circle of Eight are also Invocates (usually of the Everlastingly Serving rank, see immediately below) and are linked to other Invocate Circles within this and other ministries. This office is also defined by its use of the ‘Adoption Conventions’ for selecting a successor.
The only exception to these general rules during the Secondary Epoch took place a century prior to the Ceremonial Walk of the Danam Yelda. During these unusual circumstances, Majastas Mustamu the Second sequestered all Invocates leading up to the crescendo of events surrounding the emergence of the Danam Yelda (details found on the Dalinantu Emergence Page and elsewhere).
Everlastingly Serving
These often form the remainder of the Submissively Venerating's circle or series of circles. Only those circles of notable depth who carry out significant responsibilities receive this title. This honourific covers most of the primary circles of all eight ministries housed within each provincial centre’s Eight Ministry Campus and has access to the Annular Chamber. This depth designation and that of the Submissively Venerating are only found within governance circles of a provincial centre. The eight Ministries have many circles attending them, usually under the title ‘Major,' i.e. Chancellery Major. Not all of these servants are Invocates or Operants. However, those heading up the Maja circles are usually designated as Everlastingly Serving and receive direct instruction for their circle. Tradition dictates that an Everlastingly Servings’ robes be of combined dark blue and green hues with a matching general half or full mask.
Superior Servant
While of less depth to the above designations, this general term applies to various services for those in more profound authority on the periphery or outside the governance realm. Superior Servants are designated in mature Ripe Adulthood as a mark of decades of exemplifying the virtue of ‘Service Supersedes Self’ in various uses.
Distinguished Servant
As the title suggests, this is an honorific given out to any serving within the Cluster-of-Clusters Nation deemed worthy of the appelation. Unlike deeper rankings, such preferments are often designated by a neighbouring cluster or, more commonly, by the surrounding Encirclement. While more modest than the other rankings, a Distinguished Servant may be noted as a possible candidate for the profound designation of ‘Cluster-of-Clusters Treasure’ as determined by various specialized Masters of their given field. Well-established clusters in urban settings commonly have several members, often Elders, who have been honoured with this nomination.
Majastas Cluster Dissolution Ceremony after Mantle Migration
Dissolution Ceremony
Once the Mantle
migrates from an existing Majastas Cluster
and settles on a new cluster
and Majastas, a series of orderly transitions take place within the former Majastas Cluster collectively known as the Dissolution Ceremony. Many of these traditions are followed for the death of a Majastas within a Majastas Cluster, producing the next in line of the dynasty.
Chancellery Declaration
The inner circle of the Supervisorate Bureau of the First Ministry formally attends to the late Majastas. They receive the certification of death before each of the eight cluster
mates calls out the late Majastas' name once while gently tapping their face, hand or garment. When a new Majastas manifests within a different cluster, the core circle
of the Chancellery Ministry is also present at this farewell ceremony. They stand as witnesses to this event before formally confirming the ‘Dynastic Termination' designation on the cluster. At this time, the cluster still retains the deepest rank, usually composed of Maja, who also possess qualities of other Spokes of the Cluster Wheel.
What follows is faithful to both Tolku
and Koru
traditions and is dependant upon the dead Majastas
being intact and within easy reach of either the capital or a provincial centre. Danam Yelda has steadfastly adhered to these conventions.
New Majastas procession to former Majastas Cluster
The first official act of the new Majastas
involves leading a procession of cluster
representatives and core circles
of all eight ministries
to pay homage to the legacy of the former dynasty. The new Majastas passes through the cluster compound and touchs every cluster-mate, ranging from infants to ancients. This is done to restore their status as possessing an abundance of Majastas Salt for the remainder of the living generation. Once accomplished, the Majastas remains for the following Dissolution Ceremony, which must take place the same day.
Body Casts made by Enumerator Ministry for Mantle Museums
When possible, several face masks, along with hand, feet and body casts, are made swiftly of the deceased Majastas. The body may be stood, sat in a chair, and positioned to achieve specific heraldic effects in the casting. The results of this craft are swiftly conducted to the dynastic Mantle Museum, along with selected Ablution Academies
and other Mantle Establishments
with a link to this Majastas. The new Majastas is present during this ceremony but does not touch the body. The Enumerator Ministry immediately takes these items away before the Wellbeing Ministry's role may begin
The Wellbeing Ministry directs the dissolution of late Majastas body into sixty-four of the cluster's Healing Vats
Once the casts are made and removed, the Doubles and Vats Bureau
of the Wellbeing Ministry
instructs the former Majastas Cluster
to bring all Healing Vats into the central chamber. Once arranged in a circle around them, the Majastas' body is separated into sixty-four equal portions. This is done in what was commonly called in Primary Epoch
times the ‘Double Bath.' This refers to the Tolku practice of the ‘Repast of Remembrance’ after a Double’s death, prior to the Koru
innovation of Healing Vats. One portion of these sixty-four sections is given to sixty-four Ripened Vats (those having received their Double’s Conclusive Offering). The Majastas blood is gathered and distributed among the rest of the pre- and ripened vats. All Elders, and those suffering any ailment now lie down or press their hands and feet into the residue within and around the bath to benefit from their Majastas' fluids.
After this, all cluster mates come forward to partake in the residue until the bath is wiped clean. Any small blood trails resulting from this are for anyone wishing to place their feet on them. The Doubles and Vats Bureau gently marks the flanks of each vat to signify they are now Mother Vats
and what portion of the Majastas they ingest. This will specify what specialty of eggs they will produce and the specific generation of healing vats they will enrich with their issue. The Wellbeing Ministry distributes these designated vats to Farmer Enclaves
for the distinct type of egg production benefiting a wide variety of other vats. These rites are customary at the death of any Majastas, but when they are the last of the dynasty, the new living Majastas also circumambulate the vats. A stool is placed before each vat, and the Majastas steps up to open the vat lips and dip one or both of their arms into each to infuse them with living Majastas Salt
to mix with their final bestowal from the former Majastas.
Majastas Emblem Devices collected by Enumerator and Grandee Secretariat Ministry
During the Dissolution Ceremony, another portion of the Erudite Bureau, along with representatives of the Drafting and Seals Bureaus
of the Grandee Secretariat Ministry, makes possession of all formal and informal items related to the last Majastas' reign, to join those already housed in the Mantle Museums
and all Mantle Establishments associated with their dynasty. This is a more extensive process in the case of Dynastic Termination, as generational materials produced and used by all Majastas of the dynasty must also be gathered. It is common for those inner rings to make the casts do their work long before this collection is complete. They immediately leave to ensure the casts are stored adequately before some return to camp outside the cluster to await the completion of this ‘Emblem Collection.' The new Majastas leaves at this time with all those not involved in the collection procedure. Since the Primary Epoch, tradition dictates no guest remains inside the Dynastic Terminated Cluster when they sleep until the Completion Bureau
arrives.
The Enumerator Ministry also formally requests all extant Annotations, along with any other Majastas documentation and materials to be gathered in each Provincial Centre and sent to them to augment the final museum holdings. An exemption is made for records, reports, contracts, charters and deeds, and honourifics or other boons designated explicitly for that province. The provincial counterparts of this same ministry gather these items of provincial importance for cataloguing and preservation in whatever institution the Supremely Venerating
circle of the province deems appropriate.
Public memorials
When the first day of the Dissolution Ceremony is complete, public declarations about the death are made. The Erudite Bureau has simple casts made from the moulds created, painted, and dressed for display in numerous public settings to ‘attend' formal ceremonies and informal mourning. This is arranged first in the capital, Upata-Shepsus, and gradually, new effigies are sent to each province to be erected within their provincial centre. Typically, a second cast is made simultaneously to join the first. This is of the new Majastas, and common practice is to have both figures joining hands or having the deceased Majastas present a token of authority to the new one. These images are placed at the Face Shrines
most closely associated with them. They remain there for one year before either being installed in that province's Mantle Museum
for the terminated dynasty or returned to Upata-Shepsus.
Scent Separations overseen by the Completion Bureau
Once the Dissolution Ceremony
is complete, along with the Emblem Collection process and the commencement of public mourning, the Completion Bureau
of the Wellbeing Ministry arrives at the cluster. Tradition dictates this initial visit take place no more than eight days after the death. While their role is mainly ceremonial when the next Majastas
arises within their Majastas Cluster, when the Mantle
migrates to another cluster, this bureau has wide-ranging and arduous duties requiring their repeated visits in the first decade after the death of the last Majastas of the dynasty and continuing for the next forty years. The new Majastas sanctiones them to initiate Scent Separations to ensure a portion of the cluster is seeded out among a broad cross-section of the Cluster-of-Clusters Nation
during what are termed Decennial Separations. Great care is taken in this process to ensure cluster integrity remains. The separation is at the circle
level, with intact circles integrating with clusters already selected by the Wellbeing Ministry as benefiting most from this infusion of Majastas Salt. The next generation of births will display a drop-off in Maja
and the return of Mundanes
to the cluster. During this process, the Completion Bureau, with the assistance of other Wellbeing bureaus, cares for the mourning cluster with a series of deep-rooted rites tailored to this rare situation.
Anniversary and Gifting
With the completion of three to four Decennial Separations after the last Majastas
of the cluster's death, the cluster approaches one-quarter of its former size. Given the enormous dimensions of the Majastas Cluster, this is still a considerable cluster and maintains an above-average percentage of Maja
throughout the population. With the completion of the Decennial Separations, the cluster now prepares to migrate out of the former Majastas Cluster compound to make way for either the new Majastas Cluster or some other set of clusters. In preparation, they hold a Gifting
for a selection of clusters chosen by themselves and the Grandee Secretariat Ministry. Most of those selected are smaller clusters; some were delivered from distant provinces and were seen to benefit the most from the exchange. What artworks and other treasures have not been disbursed to the dynasty's Mantle Museums, Ablution Academies, other Mantle Establishments, or taken by those circles separated and relocated to other clusters throughout the Cluster-of-Clusters Nation, are now divided into small portions to retain and the more substantial portion to gift. This event sees the huge cluster compound filled again for the festivities and rest afterwards. Usually, those clusters benefiting from this event also assist what remains of the former Majastas Cluster
in departing their honoured enclosure and settling in their new estate. With this, the Majastas Cluster Dissolution Ceremony is complete.
Mantle Museums
Tolku Mantle Museums
Esteemed Librarians
and Venerable Scholars
agree the initial Majastas
Dynasties of the Greater Era
of the Primary Epoch
did not formalize this institution. The first records of such venerable treasuries are associated with the Voltumnam Dynasty (also known for the Anu Cluster Event Chamber). From this time forward, the Tolku
Cluster-of-Clusters Nation fashioned large institutions meant to house artifacts and documentation celebrating the life and work of each Majastas of a Dynasty and their cumulative work on various Generational Plans. All were located in what remained the administrative and political capital of the Tolku
throughout the Primary Epoch, Upata-Shepsus. These glorious facilities became a milestone journey for all clusters
to complete once in each generation. It is said they became the supreme embodiment of the adage to be ‘Improved by Art.’ Sadly, no trace of what were immense complexes of Tolku Mantle Museums, housing masterful art and perfected culture, spread across The Grand Interior
of the Primary Mountain Circle, survived the Second Suvuka Onslaught
and The Interim. The few treasures carried out by the survivors of the Killing Swath
were transported to the Sanctuaries by what would become the Koru. Such items are given places of honour throughout the Koru Cluster-of-Clusters Nation.
Koru Mantle Museums two homes
As for the Koru’s Mantle Museums, they chose to erect them close to the Living Mountains
associated with that dynasty. As such, they are spread across their districts in chronological order of each Living Mountain Series. The catastrophe of the Third Cycle of the second Burning Blossom
event of the Secondary Epoch
saw all defences within their Living Mountains fail.
The Koru were determined to abandon their magnificent Living Mountain legacy on Rho-Jashun and fashion new ones known as the Deep Domains, which are vast caverns, sometimes several andas below the surface of Anu. Once the first was excavated and large portions of the population moved below, the next priority was to relocated these Mantle Museums. The entire contents of these facilities now lay far below their original homes.
Yeldic Mantle Museums
The Danam Yelda, inheriting the same Capital Region of Upata-Shepsus from the most-ancient Tolku, have since repopulated small portions of The Grand Interior with Mantle Museums of their Danam Yeldic Majastas Dynasties. They also safeguarded certain Primary Epoch monuments that survived the Second Suvuka Onslaught, which devastated Statos-Vey. The chief abiding monument was the Anu Cluster Event Chamber, deep underground. Thus, the Danam Yelda returned Upata-Shepsus to its role as a revered repository of the entire Majastas Legacy and place of pilgrimage.
The icon for the Areatha District, the third of the four districts running north to south inside the Grand Interior, is shown. During the Primary and Secondary Epochs, this region was the traditional home of most Mantle Museums. The Funomanru Dynasty divided the Grand Interior into four Districts with straight borders running east to west. Each of these districts is roughly two hundred and eighty andas from their northern to the southern border. The Turms District commences inside the north wall and has always been the home of the ministries. The ‘Mid-North District’ of ‘Ethausva’ contains The Plateau and most ceremonial structures. The ‘Areatha District’ comes next, filling the Mid-South region. The ‘Tages District’ ends at the southern inner wall and is the most fertile. The significance of these names has been lost to time.
Layout and content
Through surviving Primary Epoch
documentation, it is known that each Mantle Museum
of the Tolku
could vary considerably in design and presentation from its predecessors. The Koru
of the Secondary Epoch
tended to be more conservative. The Mantle Museum of the Zudaz Dynasty, the first of the Koru, closely resembled their signature Living Mountain, known as the Kupat Series. It was located near Kupat Nurses One, the second of that series and was precisely half the dimensions of the Kupat Living Mountain Series. This design was chosen even though after the completion of the twentieth and final mountain of the Kupat Series, the dynasty oversaw the building of the first twenty of the new Living Mountain Series, the Ronthum Series. Subsequent Koru dynasties tended to follow this pattern, with notable variations, up to the end of the Living Mountain building period. The Danam Yelda returned to the convention of Mantle Museums within the Primary Mountain Circle of Upata-Shepsus, and each dynasty produced a distinctive set of structures to house their legacy.
It was always considered a small portion of each living Majastas
to devote time and thought to their portion of their dynasty’s legacy to this structure. Much of the artifacts and documentation are compiled by the Chancellery, Grandee Secretariat
and Enumerator Ministry during the Dissolution Ceremony
after the death of a Majastas, particularly the last Majastas of a dynasty. It usually falls to one Majastas of the dynasty to envision the design and layout and oversee the initial construction and housing of materials of their predecessors. Once this is established, no subsequent Majastas will significantly alter this design.
Mantle Museum pilgrimages
Throughout the Primary
and Secondary
Epochs, these institutions have been important sites of interest. It is common practice for each provincial centre to schedule a majority of clusters
within the province to travel to The Capital Region
and spend one or more two weeks travelling within Upata-Shepsus
to visit all the Mantle Museums. A passport system is in place so each circle of eight may have a record of not only each museum they see but also critical sections of those museums. This practice was established during the Primary Epoch and continued by the Venerable Koru.
Moment of Disturbance
Distortion and shift of perceptions
Throughout the history of a dynasty, a rare event occurs, associated with the death of one Majastas and a new Majastas assuming the Mantle
of Tatchlan. While this usually happens within a dynasty as opposed to when a new dynasty succeeds an old one, there are exceptions. One event of note took place at the termination of the first Danam Yeldic
Dynasty, the Upata-Shepsus Dynasty. It ended with the demise of Majastas Upata-Shepsus VIII, and Majastas Kitheshal the Mantle envelops me in 54,796 UKC.
What has come to be called a ‘Moment of Disturbance,’ having little to do with the period between Mantles, distorts and shifts the perceptions of Deep Sensitives
throughout the Spokes of the Cluster Wheel. At the same time, the general population may also be significantly affected in curious and subtle ways. Most are not fully aware of what has transpired. Over the ages, several volumes were devoted to grappling with the significance of these events.
Verifiable incidents directly linked to the Moment of Disturbance suggest that, at such a time, fundamental perceptions are either altered or overturned. These are usually precise, implying to many Honoured Historians
they represent a little-understood portion of a larger Generational Plan. Within the Resplendent System, those observers have reported seeing portions of the fluid courses of The Common Desire dramatically alter their courses and flow in new directions. What were formerly universal assumptions may be either altered or overturned. These are usually precise, implying to many Venerable Scholars they represent a little-understood portion of a larger Generational Plan.
Koru Disturbance icon
Above is the Venerable Koru’s version of the Disturbance icon. This was fashioned early in the Secondary Epoch
after the death of the first Koru Majastas, Zudaz I. A rare Moment of Disturbance occurred after Her death, leading to many changes in the young Cluster-of-Clusters Nation. This is presented in detail in the second novel of this series, Amarel Mountain.
The icon illustrates what would become the standard Koru perspective on many matters, including its mountain border
and downward orientation. It shows a curtain, covered with images of the Vikavan, split up in the middle. This insect forms a simple society with many admirable features, including the ability to have ‘many bodies and one mind.’ This curtain of Vikavan is meant to display a prior state to a Moment of Disturbance. When the Moment comes, it opens to reveal an entirely new life superseding it. This is characterized by the presence of all eight classes of Ketukku, forming a far more sophisticated insect nation meant to symbolize the most precious commodity of life - genius.
Honoured Historians
have found this icon of great fascination. It shows the descendants of the Guardians, suffering the aftermath of The Killing Swath
and Second Suvuka Onslaught, still affirmed the benefit of the Rectification. The early Koru maintained that it was essential to the healing of Tatchlan, but required for the perfection of the Tolku's progeny.
Danam Yeldic Disturbance icon
This illustrates the Danam Yelda radically departing from the Venerable Koru’s icon precedent. It was fashioned during the reign of the first Majastas of the Shamastrata Dynasty, who oversaw the first years of the Emaxul Age. The unprecedented fifty-eight years between the last Majastas of the Nantu Age, Majastas Kety-Varkara II, and the first Majastas of the Emaxul Age represents the single most extended Moment of Disturbance in recorded history of either the Primary or Secondary Epochs. The horrors of chaos were avoided by the unwavering service of the Variothya, who even conducted five Decennial Census during this period. Majastas Shamastrata I commends all eight Majastas Ministries for maintaining order and continuing all aspects of the administration of the Cluster-of-Clusters Nation, declaring they possessed one of the highest of all Maja Qualities – ‘Steadfastness.’
“While there were many disruptions, our Variothya ensured our Majastas Institutions and our Decennial Census continued to serve the Danam Yeldic State. Our Danam Yeldic Calendar is broken in two, but many things continue without pause. Let our census be one symbol of that continuity.”
This dynamic icon shows one symbol of the Mantle of Tatchlan, the Blue Star exiting, and another entering the formation. Between them stands an inverted star intended to show the Disturbance between the two Mantles, and in this case, Danam Yeldic Ages.
Perhaps the most extraordinary manifestation of this Disturbance was the emergence of what would be known as the ‘Pastoral Yelda.’ A tiny portion of the Danam Yeldic Cluster-of-Cluster’s Nation Separated from their circles and clusters and began to wander in large herds in southern Rho-Jashun. They were characterized at the time as having ‘gently lost their minds,’ speaking in a strange sing-song fashion and taking up herding and gathering. While the population mostly died away naturally with the return of the Mantle, small numbers, both descendants and the occasional Separated cluster-mate from Statos-Vey, ensured this aberrant culture continued for several centuries into the Emaxul Age.
Not all Moments of Disturbance have had such dramatic effect, nor have the results always been viewed at the time as an immediate benefit. They may also be challenging and disruptive. Yet, with the maturing passages of subsequent centuries, they are seen as crucial to future developments.
