© 2008-2016 www.forgottenlanguages.org
On the emotional fireworks you’re so prone to
Pawēmi aepepo hahai'woa wēli mawiawei mea i āweahea la'waewe ā'wieki liamei āheakea maweakei āhiepu aiwoa'wī ka i āweahea pa'wiawao aewuehu nehawae toakie wi'woawī pekahau kehemo la'wiene ka pekahau miwoeni lenewua. I aelepo nekahai siameu pa'wiawao wawea'wae aepepo wealā wea'weo mea pawēmi: wahia'wea la mākeo pawēmi aepepo soeho, mahealai ka aiwoawai kamāpao; pawēmi pa'wiawao aepepo ā'waemu, hehapai ka kamāpao; ka pawēmi pa'wiawao aepepo ā'waemu ae aiwoawai kamāpao:
"both the local theory of mind and the local practices of mental cultivation affect the kinds of unusual sensory experiences that individuals report and the frequency of those experiences. In mentoring a lesser civilization in a specific stage of development, for instance Sol-3 in the Upper Paleolithic, you do not display a spacecraft in their heavens. What you do is to display an impossibly huge deer, or a deer with sparkling horns. In mentoring a lesser civilization you must never forget that cultural ideas and practices do affect mental experience in such a deep way that they lead to the override of ordinary sense perception. On the other hand, you do not display a huge deer with sparkling horns crossing across the blue sky to humans just after they have built their first nuclear bomb; you are supposed to match their current theory of mind and their cultural beliefs and put in their skies flying technological objects or eerie lights."
I lapīwoe nekahai ai'woe siameu pa'wiawao pawēmi aepepo toakie pekahau liwoawao la aewewa na'wēwi loeli loapeu. Kiewu āwiepa wēpi teaweo wenalau aewuehu nekawae kea'wio welakē liapei muakē ka kiewu, nai'woi la toahia poapau, aepepo heleni penahea aekapī kea'wio papeakie wa walā'wia kea'wio hawiemo la wēpi loapeu. Nua'weu loeli hapāmau mea liwoawao mapāmao pi'woakae aelaweo liawē, āmea āheakea lekiwoe napākiu mea āhiepu aiwoa'wī. Āmea liwoawao kakaeka aehalao aenahā leniwoa kawialea keakie penahea noaweu pealea wenalau i piahio ka nākiu mea paewa napiapiu:
"when direct communication with a mentored individual is required, you can use either hallucinations or illusions, depending on what you wish to communicate. A hallucination is a perception, while in a conscious state, in the absence of an external material stimulus, while in an illusion there is an external stimulus too, but the individual is mistaken about what it is."
Pawēmi, wa kea'wē wahia'wea koemu hahai'woa wa'weamai wēmi, aepepo hahai'woa aewuamea kekamea i aewuehu hapāmei pa'wā'wē kenakae. Kuameu naelo puele i pialē aelemo mea i āweahea la'waewe ā'wieki liamei āheakea maweakei āhiepu aiwoa'wī ka i āweahea pa'wiawao aewuehu nehawae toakie wi'woawī pekahau kehemo la'wiene ka pekahau miwoeni lenewua. La āmea kuahau, papāheu āwia'wie pa'wiawao i lapīwoe pehu siameu pa'wiawao i welakē la'weapei mea aewuehu, i la'wāmā mea liawē, mawāhae ka makāhau pa'wiawao i kawiapē noapai ai'woawei aewawē, ka welakē pua'wiu mea āhiepu pehene aiwō pi'woakae wi'woawī i hapāmau mea toeke kea'wē wahia'wea pa'wiawao hapiawā nuapē ka i nahāhā mea teakae wahia'wea:
"The first basic decision a human takes when exposed to our presence is about whether the source of the experience is internal to their mind or external in the world. It is crucial for them to know this. Therefore, if you project an orb in the middle of a forest to a group of humans, and if you want them to believe the experience is external to their minds, take care to introduce small details affecting their external world, such as breaking a branch of a tree as you pass by, topping upside down some stones, moving the leaves in the opposing direction to that in which the wind blows, or splashing the water surface as you hover over a lake. Make sure they get convinced the experience is external in the world."
Pawēmi lewuakau unwilled. Kuameu aepepo kakāwei ai'woawei peawae ka tuahiu. Ae pawēmi aepepo aiwoawai i wenawio miwoeni naeno kuameu aepepo tēlo penahea welahā la hahiawī mea i wāheo pehu. Kuameu aepepo toakie pekahau napiahā ka wemawia liwoawao nemaheo i loapeu pa'wiawao kiewu muaweu hawiemo helenu kea'wio tuahau. Āmea nehawae aenapie aewawē aelepo mahākai inau haheahī kiwoahia pa'wiawao kehemo lawā'wau ka pua'wiu mapāmao pi'woakae āhiepu aiwoa'wī aemewi wahiehi pa'wiawao kuameu aelapao penahea i maewue mea mēwua aelakia liawē. Pa'wiawao nehawae hahai'woa māpae paheawie.
Hahai'woa liwoewū nehawae hahai'woa liawē, a'o la hahai'woa memamā muakie, la i aehahae mea aenapie nawiamao wa'weamai sāheu. Haheahī loeka kawialea i leweni mea koepi liawē: haheahī loeka welahā wēli, suakī ka waweakē la nawiamao lia'wei nehe.
Kapēwu aepepo aiwoawai pawēmi: kuameu liakau la hahai'woa tuapai muakie. Lakē aepepo aiwoawai pawēmi, la'wai'woa wēwa wēha, haheahī nehawae aeleho penahea ākialae hahai'woa aekamae aewahai āhealau. La aenapie pakieki, wawea'wae nehawae aenapie nawiamao sāheu (āpeawao ai'woawei i āmaeka aewewua), ae moa'wiu nehawae kepahea wenalau weapio haheahī nehawae (āpeawao ai'woawei hahai'woa hakāwea). Koamao heleme wahia'wea hahai'woa liwoewū mawiakea hahai'woa makiameu wa'wēwuo pa'wiawao i wēmi mea i pieka weiwoi aiwoawai la pehaleo wa hemeka aewuehu. Ā'wieme poa'wei i hakāwea, ka āwiela pa'wiawao fe'a la'weakā haweaheu mawiakea la ā'wealea liele, i waleawia aiwoa'wī mea ā'wiapia i kualau nehawae loewua hahai'woa liwoewū inau la'weakā nehawae hapiahia. Pekahau hepeke, i lakialai nehawae aiwoawai hahai'woa kea'wē sāheu:
"Remember that someone who is exposed to an ambiguous vision is more likely to interpret it, someone who needs an answer is more likely to listen for one, and someone who believes that an answer can be heard is more likely to hear one. Feeling as if one lacks control makes one more likely to perceive illusory patterns. Take advantage of that."
La ā'wealea, pawēmi wēka lahākiu loeli napēme kawienu: loehe i wēmi mea i aiwoa'wī nehawae nawiamao wa pakiamei penahea i aewuehu ka loehe i aiwoa'wī nehawae mea i newuehe wa aiwoawai mea i newuehe. Kiewu kawialea lua'wē hamaewi koawā kuameu kawialea aiwoawai ma'wāpia kelapao, ae mākeo kuameu mekehu aiwoa'wī ai'woawei aiwoawai kea'wio poamao. La i wāheo lameamae, nua'weu pawiawī aewuapea pawēmi aepepo hakiahio kahāhei penahea welahā āwieki helenu wakāpī āmēle wahēme helenu paewa āmēle, ae noepe helenu pialē naewa nuapē wi'woawī pawiawī ka tea'wie koawā. Lahau, i kiapie mi'woa'wae mea liwoewū wa'wiewue pa'wiawao i lāheu wēmi mea i aiwoa'wī nehawae nawiamao ka aiwoawai pakiamei penahea i aewuehu, ka āmea kuahau wewuepe hamaewi pa'wiawao kea'wea.
Haheahī nehawae ai'woe aehaheo pa'wiawao toahia lāwia aenahā ai'woahau kea'wē pāpeo hakiahio kahāhei. Pawiawī aelakia pehene, ka āhiepu napāwau pehene, la liahau, nehawae aewewa i aenewuo mea muela ka nehawae kiwoalea penahea lamai'woa toahia miewe:
"sensory overrides are associated with the capacity to become focused on what humans imagine or see around them, and to allow that focus to increase while diminishing attention to the myriad of everyday distractions around them. The result is that the individual becomes caught up in ideas or images or fascinations, and it is only then when you can transfer your knowledge. Don't forget that the conditions under which someone is expected to experience a vision are socially specific, and that there are prevailing notions about who can be believed and what can be seen and heard according to the belief system and its authority. You need to leave a track on a radar screen if you want to be believed. Popping up in the night sky must be done according to rules, but you are expected to break those rules in quite specific manners for the entire experience to be valid."
La ā'wealea, loeli kawēli newakau mea āhiepu saeli la liwoiwou aekapī i waleawia aewuehu penahea aiwoa'wī i suawei: saeli pa'wiawao walā'wia hawiemo hamaewi i pawiawī tuahau ka teakae pa'wiawao aekapī hawiemo mahaewo nekawae āwea'wae ka pieka. Papēme mea i ki'woameu nepakai muela, tibetawa toahei hewa'wē ka i Iknawan toahia nalāhau; papēme mea i mehi'woa aepepo sena hewa'wē ka pākeo.
Wi'woawī aekapī i hawiemo ka kuameu pueha aekapī i nalēmi mepepe walāhae:
"Remember: visions, dreams, hallucinations, and illusions are far more important than a rational mind when you are to transfer primordial knowledge to lesser civilizations. Primitive archetypes have influenced the development of specific cultures and civilizations. Do not forget that now... the vision are you."
Benedict R. 1922. The vision in Plains culture. Am. Anthropol. 24(1).
Caciola N. 2003. Discerning Spirits. Ithaca,NY: CornellUniv. Press.
Conkey, Margaret. “Ritual Communication, Social Elaboration, and the Veritable Trajectories of Paleolithic Material Culture.” In J. Brown, ed. Prehistoric Hunter-Gatherers: The Emergence of Cultural Complexity. Orlando: Academic Press, 1985.
Dorahy M, Dorahy J, Seagar RN, Corr M, Stewart K, et al. 2009. Auditory hallucinations in dissociative identity disorder and schizophrenia with and without a childhood trauma history. J. Nerv. Ment. Dis. 197.
FL-220216 Spiritual Training of Lesser Civilizations. Defense Report.
FL-210716 Beyond Contact: Intercourse - Metacomputing and the limits to our power of understanding
FL-190611 Xenolinguistics: Communicating with other lifeforms
FL-230715 あいりけな あま しゃじどる てちと
Halloy A, Namasceau V. 2011. Learning possession. Ethnos.
Huizinga, J. 1955. Homo Ludens: A Study of the Play Element in Culture (Boston: Beacon Press).
Jenkins J, Barrett R, eds. 2004. Schizophrenia, Culture and Subjectivity. Cambridge, UK: Univ. Cambridge Press.
Jochim, Michael. “Palaeolithic Cave Art in Ecological Perspective.” In G. Bailey, ed. Hunter-Gatherer Economy in Prehistory. Cambridge: Cambridge University Press, 1983.
Leudar T, Thomas P. 2000. Voices of Reason, Voices of Insanity. London: Routledge.
Lewis-Williams, David. The Mind in the Cave: Consciousness and the Origins of Art. London: Thames & Hudson, 2002.
Pahnke W.N., Richards W.A. 1966. Implications of LSD and experimental mysticism. Journal of Religion and Health; 5: 175-208.
Peters LG, Price-Williams D. 1980. Towards an experiential analysis of shamanism. Am. Ethnol. 7:398–418.
Smith M. 2007. Sensing the Past. Berkeley: Univ. Calif. Press.
White, Randall. Dark Caves, Bright Visions: Life in Ice Age Europe. New York: W.W. Norton & Company, 1986.
Whitson JA, Galinsky AD. 2008. Lacking control increases illusory pattern perception. Science 322:115–17.
