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  • Writer's pictureRyan Watson

Violence, coercion, and victory over war: the backstory

Updated: Aug 4, 2023

There is nothing quite like the sound of a hundred marching feet striking the dirt road as one.

It's a column of young teenagers in khaki field uniform, striding three abreast with no sound other than the steady, cordinated tread of booted feet on the packed dirt. I'm a fourteen year old sergeant, moving in short easy steps just outside the column. Contrary to popular belief, marching is not stomping. Calling cadence is a bit of a singsong; soft on the left, hard on the right.

"Left, right, left, right... right, left...."

A hundred feet strike the ground on my every call. Calling cadence keeps the beat for the band. But once in a while a sergeant also gets to be a lead singer. I take a deep breath and bellow up from the soles of my combat boots, "WHAT ARE WE TRAINING FOR?"

A hundred voices blast out in unison, "VICTORY OVER WAR!!"

Again, louder.



The calls echo across a small valley in the Colorado Rockies that holds very special memories for me. It bounces off the hundred and eight foot high golden spire of the Great Stupa of Dharmakaya, where the cremated skull-relic of the Makyi Rabjam Dorje Dradul rests in the heart-centre of a twenty foot tall golden buddha.

It's not always so serious though. Yesterday as I was marching my gang past the stupa on the way back from the showers, the calls were different. We met a rival gang who'd been camping, hiking, and marching in the mountain sun for days, finally on their way to wash away the grime.


"WE SMELL, WE SMELL, WE SMELL LIKE FLOWERS," my gang bellows back.



The other gang probably had a witty response rhyme. Nothing like a little friendly gang rivalry, as we train together for victory over war.

Going up through the years of Sun Camp is leadership training, and also very much a training in working together in every way. There's no service staff. A handful of adult staff lead a hndred 10-16 year olds to make our own food, pitch our own tents, carry water, and chop wood. Three gangs, three or four squads per gang, 6-10 kids per squad, organized into a full military leadership structure from the Camp Commander, Sergeant Major, and the camp staff (counsellors), to the senior sixteen year-old cadets serving as gang leadership, down through the squads to the youngest ten year-old camper. Even a ten year old kid can accomplish an incredible amount when embedded in a structure like that. Everyone gets to learn and teach, follow and lead, at every level. For a week or two we deploy and operate a full military camp, complete with banners and finery, kitchen and service areas, places for meditation and ceremony, and even an ancient gunpowder cannon for colour parade.

At one point the antique cannon was being trucked back and forth every few years between camps in Nova Scotia and Colorado. It was a heavy old beast, and it made quite the impression at mid-morning parade on the field overlooking the stupa and the valley below.

The cannon would be just out-of-frame on the left in this picture from 2005. This is the grown-up version of camp.

When the fuse is lit on a well-packed load of powder tamped down hard with an old t-shirt, the gunner who sets the fuse gets to run, kneel, and cover their ears. But as the Colour Sergeant, you need to make sure to keep your mouth open to depressurize your eardrums for the explosion that's safe, but very loud, right behind you. Try not to jump too visibly, then give a cool and quiet, "Haul away" command to your five-member colour party to raise the flags slowly as the whole camp salutes. As the echoes roll down the valley and over the horizon, the camp begins to sing.

in heaven the turquoise Dragon thunders

the Tiger's lightening flashes abroad

the Lion's mane spreads turquoise clouds

Garuda spans the threefold world

fearless the warriors of Shambhala

majestic the Rigdens on vajra thrones

the Sakyong king joins heaven and earth

the Sakyong Wangmo harvests peace

the trumpet of fearlessness resounds

the all-victorious banner flies

temporal and spiritual glory expand

rejoice the Great Eastern Sun arises

rejoice the Great Eastern Sun arises

rejoice the Great Eastern Sun








Officers and NCOs planning a maneuever in formal field uniform. That's me on the right as a 24 year-old Sergeant.

It may look and sound like I grew up in a cult, but I definitely didn't. I grew up in a lineage that traces its roots back in an unbroken line to the plateaus of Central Asia two and a half thousand years ago, and from there into the deep past of humanity. This lineage was transplanted in my lifetime to small pockets in the Kootenay valley and Colorado, and across much of the western world.

The Dorje Dradul, in whose memory the Great Stupa stands, was the young abbot of a tantric Vajrayana Buddhist monastary in the tribal and feudal society of Tibet. He fled when the Chinese invaded, leading a group of refugees that escaped over the Himalayas. As he began to bring the teachings (dharma) to North America in the seventies and eighties and establish a community (sangha), he was increasingly recognized by the Tibetan diasporic leadership as a great Buddhist teacher who was able to express the dharma in a way that was uniquely suited to his time and place. Western students were able to connect deeply to his teachings.

That's a more respectful and appreciative way of saying that he wore western clothes and partied with the seventies hippies as he taught. He was a visionary alcoholic mad genius polyamourous enlightened ancient lineage holder tinpot megalomaniacal dictator, who inspired loyalty like nothing else I have seen in my lifetime. And I didn't even meet him to see it in action, I just saw his impact and legacy. The Dorje Dradul was a modern mage of towering proportions. A minor dignitary from a pre-industrial, tribal, superstitious society, washed up on the shores of a refugee camp in northern India with a pregnant nun at his side... and from that humble "beginning" he cast a story-spell that is rippling across generations, just as it was intended to do.

Other than the dynamite of my early childhood, I had a reasonably typical western upbringing in rural Canada in the eighties and nineties. But becaue of this unique human being and the story he told, I also grew up chanting Sanskrit in the Colorado mountains around the lhasung smoke-ceremonies indigenous to the (pre-Buddhist) Bon tribes of Tibet, venerating great historical-mythological figures of Tibetan tantric tradition such as Gesar of Ling and the Indian emperor Ashoka, studying the Five Elements and the Four Dignities of Tiger, Lion, Garuda, and Dragon, drilling in formation and executing field maneuvers as a Dorje Kasung, and training in the sacred path of the warrior.

After the bombings, my parents started attending the local church occasionally, but didn't connect very deeply there. Then one Friday night, Mom drove the hour down the lake from our home in Kaslo to attend the opening Friday night talk of Shambhala Training Level One at the Shambhala Centre in Nelson. Not to spill the beans on the deep tantric secrets or anything, but the opening talk Shambhala Training Level One pretty much contains the whole lifetime study path. Here's the three line version of the spell that is cast during that talk:

Teacher: "Every human being is basically good."

A student: "Wait, what? Everyone? Even Hitler?"

Teacher: "Yes, everyone, even Hitler."

Shambhala is magic, and Shambhala teachers who have taken their seat in the teaching chair that was conjured by the Dorje Dradul are among the most incredible humans and mages I've ever learned from or collaborated with. The spell that I humourusly cast for you above is one that defines my every action to this day, and enough people leave that Friday night talk with its seed embedded in their minds and hearts that it has become a spell that changes the world, and its magic is far, far from expired. To say that the Dorje Dradul's vision was a five hundred year vision (which has been said many times) is in truth rather an understatement I think.

Mom came home from that talk feeling that she and Dad both needed to do the full weekend program. A few years later, I made my own connection, especially to the sangha, when my parents participated in a three month seminary in Colorado when I was nine. It was then that I first saw the Great Stupa, which at that point was just a foundation and a fundraiser for the monument that was being built to protect the relics of the then-recently passed Dorje Dradul, for the next thousand years.

Violence and victory over war

Violence and war exist. This truth resonates at a deep level in my nervous system. Growing up through a random series of dynamite attacks going off within meters of you will do that to a kid. Humans have the capacity for vicious agression, and every instance of it casts a spell of raw trauma and destiny-shaping power.

Ares is the ancient god of war, who the Romans named Mars. I absolutely LOVE how our Homeric ancestors called on this protector, and the purpose for which they supplicated. Through modern eyes, the juxtiposition of describing who Ares is (shield-bearer, Saviour of cities, strong of arm, mighty with the spear), stands in stark contrast to what is being asked of him (restrain the keen fury of my heart). But the ancients knew the reality of war and protection in a much more intimate way than we do.

The trauma of my childhood somehow attuned my nervous system to this wisdom. This attunement is what drew me to the Dorje Kasung, and what draws me into such resonance with this supplication that comes to us from the ancients through the heart of the Mediterranean basin:

Ares, exceeding in strength, chariot-rider, golden-helmed, doughty in heart, shield-bearer, Saviour of cities, harnessed in bronze, strong of arm, unwearying, mighty with the spear,
O defence of Olympus, father of warlike Victory, ally of Themis, stern governor of the rebellious, leader of righteous men, sceptred King of manliness, who whirl your fiery sphere among the planets in their sevenfold courses through the aether wherein your blazing steeds ever bear you above the third firmament of heaven;
hear me, helper of men, giver of dauntless youth!
Shed down a kindly ray from above upon my life, and strength of war, that I may be able to drive away bitter cowardice from my head and crush down the deceitful impulses of my soul. Restrain also the keen fury of my heart which provokes me to tread the ways of blood-curdling strife. Rather, O blessed one, give you me boldness to abide within the harmless laws of peace, avoiding strife and hatred and the violent fiends of death.
~ The Homeric Hymns

Victory over war is a constant open-hearted engagement with the raw power of aggression and violence as it truly exists in each of our lives. Victory over war occurs in the moments when we engage this reality without adding our own aggression.

Within the unarmed Dorje Kasung military of Shambhala, which was created, taught, and purposed by the Dorje Dradul for victory over war, I found something deeply resonant to my traumatized soul, and something deeply powerful. This culture, these teachings, and this spell contained a full understanding of the fundamental necessity of protection and of uncompromising NO... but it held this truth in a bodhisattva heart of loving-kindness that refused to give up on anyone.

To the Dorje Kasung, the idea of Enemy is very present... but also very nebulous. We don't deny that outside enemies exist and would cause harm. But not only do we always understand that the very idea of Enemy is a projection of something within us, we also know that whoever may manifest as an enemy to us in this moment is above all human, just like we are, and therefore worthy of respect and even love.

True love does not always mean softness and acceptance. To love your enemies has nothing to do with surrendering to them. Hell no. Violence exists and must be defended against. But those who use it are not irredeemably evil. The truth is that we all use it. Violence in some form protects all of us to some degree, and without it we are helpless against the few who would use it for anything other than its only legitimate purpose. The only legitimate use of violence is protection that reduces violence.

That's why the Dorje Kasung were unarmed. Within the peaceful environments that we operated in, the presence of actual (vs ceremonial) weapons would increase rather than decrease the likelihood of violence. A firm word from an officer in uniform backed by a pleasantly smiling uniformed team is enough to calm most situations. Even the weapon of a stern word is sometimes too much, especially when used with the multiplier of a uniform. Sometimes a pleasant smile and hello is all it takes to make someone aware of their behaviour and transform the situation. Employing this approach doesn't mean we are against weapons or that we are fundamentally nonviolent, it just means that our power stems from a deeper level than the barrel of a gun.

Every aspect of you is a weapon. Honour yourself, and wield your weapons with grace.

It is not always true that violence multiplies violence. Violence can sometimes protect, and in so doing it can paradoxically reduce violence. But it is a spiritual, psychological, and karmic truth that aggression multiplies violence. The profound truth is that it is aggression and dehumanization that multiply violence. Aggression even without immediate violence still injects its poison into the world, while protective violence that is truly without aggression drains the poison. This truth, spoken or unspoken, is held deeply in the heart of all protectors. To those who serve in uniform, it is the core of our reality.

Violence can never be reduced by aggression. Victory over war occurs when we courageously face violence without aggression. Victory in a hundred battles is far less skillful than achieving victory without fighting a single battle. Victory that destroys and degrades is never as powerful as victory that unites and uplifts.

Sometimes a smile isn't enough, but sometimes it is. Sometimes the presence of a weapon quells violence, but sometimes it amplifies it. Always the presence of aggression amplifies violence, and always the presence of non-aggression quells it.


From the point of view of protection and military strength, we must know our enemy and we must know ourselves. Violence may be the enemy, but who are we? What are we protecting?

Human sovereignty is the spell that transforms violence. The spell of sovereignty is the heart of the path of victory over war. The spell of human sovereignty is how we move our personal and collective energy from the horrors of human violence to the possibilities of human freedom, love, wealth, and creative power... without losing the truth that protection must always be present.

The exquisite beauty of the spell of sovereignty is that we only need to cast it on ourselves. Victory over war does not require us to move mountains, transform society, or convince anyone to agree with us. All it requires is for us to take our own sovereign seat. It's actually not hard at all. All it requires is integrating a few unfamiliar concepts into your worldview.

Rigden Abisheka

Magically, the best way to create the base of this new worldview, this story-spell of sovereignty, is to go straight to the heart of the cosmology of Shambhala. You don't need to buy into any of it, it just helps you frame the critical idea (cast the spell) of sovereignty for yourself. At least that's what it did for me. At the centre of the cosmological and ritual spell of Shambhala that was woven by the Makyi Rabjam Dorje Dradul, sits the Rigden Abisheka.

The lineage of Rigdens has ruled the spiritual Kingdom of Shambhala since the time of the Buddha. Even in his earliest writings, the Dorje Dradul spoke with a deep longing as he appealed to the awaked dieties of his culture for their help and teachings to ease the suffering of humans caught in the slime and muck and confusion of this dark age. In the seventies and early eighties, beginning while on a retreat in Mexico, the Rigden answered Dorje Dradul's heartfelt prayers with a series of visions, a few of which I strongly suspect were LSD-induced. Or perhaps LSD-enhanced would be more accurate.

These visions included practices, chants and visualizations which were recognized by the Tibetan diasporic leadership as mind terma (mind treasures). These were teachings that had been hidden in the cultural mindstream by historic and mythical figures such as Gesar of Ling, the Rigdens, and the Buddha himself. The Dorje Dradul became a terton (treasure-finder) in this tradition, who was able to access these teachings in a way that was uniquely attuned to the spiritual needs of modern humans.

The Rigden in his visions empowered the Dorje Dradul as the first Sakyong of Shambhala, and he became the religious and secular (spiritual and temporal) ruler of Shambhala in the modern world. The Rigdens also gave him a specific bodhisatva mission. This mission was expressed in every aspect of his life both before and after the visions, but the best way to understand it is through the primary ceremonial purpose of the Sakyong in the religious cosmology of Shambhala, which is to perform the Rigden Abisheka.

The Rigden Abhisheka is a ceremony that empowers students as Rigdens. This spell occurs after years of study and practice of the Shambhala dharma, and opens the door to a never-ending stream of future teachings and practices. The core ceremonial purpose of a Sakyong is to bestow the Rigden Abisheka, and the core spiritual purpose of a Sakyong is to help the humans around them recognize their own nature as Rigdens. This is the role of a teacher in the guru-focused Buddhist culture that the Dorje Dradul was raised as a guru within. But in Shambhala, due to the western (Christian) cultural environment these teachings were attumed to, for the first time the tantric principle of becoming the diety we worship was overlayed with an explicitly political dimension.

The Dorje Dradul himself was forbidden by the Rigden to speak of this political dimension. It is explicit in Shambhala as a whole, but was never spoken in plain words. To speak this truth was not his place. I believe that the Dorje Dradul was fully aware of this truth in his heart, but it was forbidden from even entering his thoughts. It would have broken the spell.

The political dimension of Shambhala is that our nature as Rigdens is our nature as sovereign humans. Not only spiritual sovereignty, but true political and economic sovereignty as well. As a Rigden, you are the spiritual and temporal ruler of your world.

This is why the Shambhala terma is such relevant wisdom for our times, even if this story from the semi-mythical past seems outrageous or fantastic to parts of modern consciousness. Shambhala centres on humans as Rigdens. Shambhala magically centres on humans as the ultimate rulers of our own spiritual and temporal lives. Shambhala centres on sovereign humans ruling their world.

Shambhala also centres on a single specific human (Sakyong) being a living example of that rulership, and holding a place of massive power in a very real social construct. This social construct is the reason that the Dorje Dradul was forbidden to speak the political dimiension of universal human sovereignty. In order to summon the worldchanging power that the spell required, it had to coalesce around the Dorje Dradul until his students experienced him as a literal ruler in whose person were combined ultimate spiritual and temporal (secular) authority. Without the power gathered in this way, the spell could never have reached me in the remote Kootenay valley, or thousands of others around the world.

However, that centralized power has been abused by every lineage holder in the tradition: the Dorje Dradul, his Regent, and the current Sakyong. And that is also part of their teaching and their sacrifice. They themselves are shining examples of the folly of elevating one human over all others. Their folly should caution us to the potential true horror of this spell, when it mestastasizes. Megalomaniacal tinpot dictators ruling over students who choose to be there of their free will can be dangerous. Giving them greater power is the path that leads eventually towards horror.

In 2018 I was deeply involved in the fallout from some of the abuses of power perpetrated by the lineage of Sakyongs. During that experience, which occured in the incredibly raw months after the death of my wife, a final adjustment occured within me, and I tuned into a new resonance.

When the Dorje Dradul discovered and transmitted the Shambhala terma, the spiritual world shifted and the Earth changed. I was a few decades late fully catching up to this new resonance, but that's not suprising. This is the shift that the Droje Dradul was forbidden from speaking.

It may be that the very essence of what makes the Sakyongs able to receive and transmit this wisdom in the ancient way is exactly the same thing that makes them blind to what the Rigden impulse is creating in modern humans. It may be this that makes the Sakyongs exclude the sovereignty of others so vehemently from their personal world in the same breath as they cast the spell of Rigden for their students. The lineage of Sakyongs was set up to be off-track from the beginning. But it couldn't have happened any other way. These causes and conditions are what it took to open the door one last time in the ancient way. That door is now closed.

I have come to believe that the Shambhala terma is the final embedding of an ancient magic into modern consciousness. The sense in which it is final is that it is no longer possible for sacredness and spirituality to be transmitted from above us or outside us. The Rigdens can no longer speak to us externally in this way. I heard that the Dorje Dradul described his few LSD experiences as, "Well, it opens the door... but you can't really get through." I think maybe even for him, master mage though he was, it took LSD to wedge open the door enough for this final wisdom to be gifted from the ancient powers. I know I don't do magic in the way he did. I don't experience the cosmos that he did.

As modern humans, that sacred element is now fully inside of us. Shambhala is merely an arrow pointing to that reality. Spiritual truth is no longer found by listening to outside wisdom, but by attuning our inner ear to it's resonance.

Being sovereign doesn't mean we get to make up reality. Being sovereign means that we get to cocreate harmonies in tune with the cosmos, once we can hear the resonance within us.

Human sovereignty is not only who we are and what we are protecting. The spell of sovereignty is also our strength and our weapon.


It's time to define some words within the context of this spell.

Friends, this is where everything changes. Names are pure magic. The power to name is the power to shape reality. The names that I am about to share with you are chosen very carefully.

But the trick with naming is that it's actually not the names that matter. It would take a lot more magical energy, but if we really, really wanted to we could use the name Glorbdoodler instead of the name Sovereignty. The magical power is embued in the meaning, not the mouth noises or line scribbles. The conceptual framework is the magic. The words are landing pads for the concepts.

Here at the heart of the spell of sovereignty, I name Sovereignty, Freedom, Violence, Coercion, and Sovereigntism, and I call on these powers within me.

My Sovereignty is my human ability to think, feel, decide, act, and impact the world around me. Seated in my Sovereignty, I imprint my unique being onto the world.

My Freedom is my ability to act on my sovereign impulses.

My Violence is how I physically impinge on the sovereignty or freedom of others.

My Coercion is how the threat of my violence impinges the sovereignty of others.

My Sovereigntism employs my violence and coercion only to protect the sovereignty of humans.

Within the context of this spell, we look out upon the human world as a sea of sovereign lights, interconnected and interdependent, each burning bright with their own unique essence.

Violence or coercion in any form dims these lights.

This view does not take a moral stand for or against any sovereign action. Every action, no matter how cruel, is an expression of sovereignty. Every light that is dimmed, no matter how apparently depraved, is an equal loss. Every human is fundamentally equal. No one may be lifted above or pushed below others by violence or coercion for any reason. That is the path of aggression.

But actions that impinge on the sovereignty of others must be stopped, even if that means impinging on the sovereignty of the perpetrators. Those lights must be dimmed in order to protect the lights of others.

There can be no justification to dim the light of a sovereign human, other than the protection of another's sovereignty.


Violence is rare, coercion is constant. The background presence of violence continually influences and shapes the social construct through the power of coercion.

Infringing on sovereignty by kidnapping or imprisonment is violence. Infringing on sovereignty by the threat of kidnapping or imprisonment is coercion.

Sovereignty is human, noncoercion is relationship. The background presence of sovereignty continually influences and shapes the social construct through the power of relationship.

As loyal sovereigntists, our campaign is to extend the power of freely chosen noncoersive relationship as far as we possibly can. As victory over war realists, we know that we can never extend it everywhere, and to attempt that would be folly. The power of the hard NO must always be present, so that it can preserve the lights of soveriegn humans in safety.

The hut tax dynamic

Despite the raw power of traumatic violence, it is the ongoing subtle application of coercion that has the most potency to shape the social construct, and the lives of us all. Subtlety is magical power.

The social construct is rarely altered directly by traumatic violence. Far more powerful, potent, and effective is a steady coercive shaping and slight tilting of the construct, so that the power and wealth within it flow as desired.

The hut tax is a perfect colonial example. Once the strategic-thinking colonizers achieve a monolopy on violence following the defeat of the local protectors, if they wanted to they could turn the conquered population entirely into slaves, and use that massively traumatic violence to shape the colonized society. But it's far more powerful and effective to simply demand, on pain of extreme punishment, that each family (each hut) pay a specific annual amount of the occupier's currency to the occupier, or even to a locally-run government.

With this approach, the strategic colonial power does not need to apply the massive violence of slavery across a vast swath of the colonized society in order to maintain their preferred social construct and preferred flows of wealth and power. The only way to obtain the currency of the colonizer is to do the work of the colonizer. With this much more subtle (though surely still horrific) application of violence, all the colonizer has to do is enforce their chosen extreme punishment on anyone who fails to pay the hut tax.

In this way a colonial power can profoundly shape the social construct with relatively little ongoing effort, and only an occassional direct application of violence. Maintaining that single coercive construct for a relatively short time can be enough to completely reshape a colonized economy to the advantage of the colonizing power.

The subtle coercive heart of modern money

The taxes of modern governments shape the elite-colonized global economy of the modern world just as hut taxes did in past centuries. You must pay your taxes in the currency of your government, and you must direct your activity along certain specific lines of behavior in order to obtain this currency. No one holds a gun to your head, yet so much of your life force energy is subtly directed by the demand for money to pay taxes. One layer deeper, although we disassociate and rarely feel it, the need we feel inside of ourselves for money is constantly enhanced by the fear of the consequences of a failure to pay taxes. This is a coersive spell that is constantly at work, deep inside our worldview, subtly but tirelessly influencing our decicions and actions, and dimming the light of our sovereignty.

But the hut tax dynamic really isn't even all that subtle. Modern money is subtle to the point of formlessness in its use of coercion. This is what gives it such incredible power. The potent, subtle magic that a spell like this applies on our daily lives is truly hard to comprehend from within the story-spell. We truly don't know what life might be like, free of the spell of money.

Modern money is built on deeply coercive foundations. Trust in the ability of sovereign states to extract value from their citizens through the coercion of taxes is the primary reference point from which all credit cascades. Centralized coersive power is regularly employed to control the units of measurement (control inflation and deflation) in order to shift the foundation of the social construct and influence flows of wealth and power in ways seen as desirable by the coercive authority. Money inserts the coercion-based sovereignty of modern government between counterparties in every economic transaction.

The subtle noncoersive opportunity of credex

Credex is designed to amplify and extend the noncoersive power of human sovereignty.

Different currency designs, including alternative currencies and cryptocurrencies, are attempts to optimize the rulesets of money. They are attempts to design the perfect mediating influence between sovereign humans. But no matter what innovative forms they create, in the end they are merely strengthening the coersive centralized master-spell of money itself.

Firstly, is it an impossible task for anyone except the sovereign humans involved to determine the best terms for them to exchange value on, and mediating that with a universal constant such as money is ridiculous. Secondly, the magical battle to control the ruleset of money is now the fiercest battle in the spiritual cosmos of humanity. The most well-funded and supported combat mages on the planet are the central bankers, regulatory authorities, corporate bankers, and the (now fully and unknowingly co-opted) crypto influencers. The battle to control money is hot and heavy, with no end in sight.

But credex is not an alternative currency. Credex is an alternative TO currency. Credex is not an attempt to fine-tune money. Credex is an attempt to directly connect sovereign humans to each other in fully noncoersive relationships so that they can build wealth together of their own free choice and volition.

Kootenay Community Accounting

Credex is simple, legal, and trustworthy. Credex extends the noncoersive power of human sovereignty farther than we've ever imagined could be possible.

Credex unbundles money into a series of peer-to-peer relationships between sovereign humans, mediated only by publicly auditable code and a shared ledger.

With the exoerience of credex, some very uncomfortable question immediately arise. If you sense these questions, you have started to become attuned to this the magic of the credex spell, and it is beginning to work.

What if the entire centralized edifice of modern money and modern banking is irrelevant? What if this centralized power is not the horrible enemy of our nightmares or the saviour of our dreams? What if we don't need them, and also don't need to fight them?

What if all it takes is the friendly smile of credex to embue the social construct with sovereigntism? Sometimes a friendly smile is the most potent form of protection, immediately making us all safer.

And so we come full circle in this story-spell of sovereignty, returning to the launch of Kootenay Community Accounting as the first regional hub of the nascent credex ecosystem.

There is something about returning to Nelson for this worldchanging launch that makes my whole being smile. That's a good sign for any mage, and it's a welcome bath of delight for this embattled combat sorcereror, who has been far too long from the campfires of his clan.

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