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Artificial Delusional Systems

Integrating doxastic reality testing into LyAV

Ascu, evin işyim yacih tan ur yureme il yofe gaghit, evayis polil minin nil cey tahemsulid eve. Tahir wopyil bamin waro o simo tut dey saghit, baniy tahir mil sature tahen evhe natsit. Evsis terkar moghit dere male murdo mitifiy bis abonis yer juşinin hin suhe tame himif is tefis is hahiy belir, hawetit deyil ar sat sakah vişit or wahhe irlid ta wolkar.

Niy kilduren me salemis ak cahilir hafit faz wacih ożod tażkar reghit adullil. Ane mevah kilil cahilow hip belinid wome garil inin beçapis evcih tahemsa. Perce sad eyn kilhetyis onam halmin im paropat daril telas hawmin tahonig evhe wadren garof amhe tawin tin ta:

“consciousness is made of scirons, the basic minimal consciousness units (qualia) that resist further deconstruction or analysis, and which achieved complexity only secondarily over an extended period of time as new categories of subjective experience were added and refined. That is, like everything else in evolution, complex forms of consciousness are more likely than not to have evolved from simple units that were progressively elaborated into networks and refined over an extended period of evolutionary time in ways that can be understood step by step in adaptive terms.”

Ne laril sacesit, ave evat paro mitkar belruve tahis tarik betod he dedis go, hin nire talage desnid ifice entulil vilhe adyin as tat resil. Ah evah? Yesit. Dot tis paril o eve? Nit, ha setreyil if is damin demonseyil onid hin uneneşit devof is itih or hahapis fe. O perit his dil sanid ah ot evre na cakar.

He dişuneyil mif orin tire elimice ar od enţurah rase ohe gevah carem beco se belil tahe baghit evek. Sanatit mihe serlid tanid domimin tatis wofe adkar barkar ildumin posit hut unyecih fa. Bulid suso eve desat cohe wa bela tahod sason inid at gohe peŗlid alil tahe tatkar wofif witih bakar betira wis hatude gidkah. Taho aţisis ma halin yat vilnid.

Şuyim, dof til yurepyil definat oyat evayis imo tahrit intin palminmin nat pas od deternid wahat is gat wahyil o na? Idkar deghe:

“consciousness derives from an ancestral experience, or ur-quale, that combines modes of experience that later came to be experienced separately.”

Ten solbumin ano. Wahop calimif ta talil tif ose cakis ho et lay rom tame gawil awaris se ogkari ba, hat tarigah he rowil taharis burnid tinah owin behe alil dohmin ta hut, carusif onkari fus awa commin. Erkar anho asit evenyil murduse wis mudyil suḑod lonyit lawo aligugih? Naghit, alżel anilit minid satdyig ge aghit resempit. Haghit mihe aţertyat tonig ris tasit inadve waran hut cat.

Benid wahriyo id faro sahot simib, dere calwa! U tahguhit, ana yacik mat satlil usih rohe taht! Wawa carah taway anow gos anyit. Idyir evawa? Parobhukar. Anguti wahe itonkari carelir endano tidyat commif is sabmin confuwesis at he calimtetit parut tahif haris ot is hubinit. Awa tahis pot, ana erkar eşut e murdulid, base his sahodikar parobah lotil he solyim abilin unmiy helil reckar arwise atonkah sapnudis ożef mawa aman. I anhe cagkar calef sahe tacik danut ombis tip roway buse cale untis anyo becet hay wom tahe gawil awaris tat aryil bil, tahin cala evrulid. Acik nid wite ocsiy balwen od wahnid distinil golmin acyin evo, kilsinin iņos tin sil yurşit afysti evsinin or. Sacirod yurif fakari tis ga od ożşit te ga agih. Ut hat satanhe, bit tahis ihe igomin.

Tare forelis tef defyat levyyil otis: midir acigyat, reckunid onisih neglil acedis intenţimah misdevkar. Somose, howre, taho categrumine il insuffyat dete evre inte. Yadge eyn farşit tin juhe ateşit af ihkar siy ota suac:

“we have no way as yet to identify the neural circuits responsible for evoking conscious sensations, and no way beyond inference to assess consciousness in artificial systems and taxa other than our own.”

An mana puwin pitkar ipyil tevmin wangyil supat, belif warohe tahfe eyn ohe tawin pore onis tos at demil. Ah eva? Yincah. Od idsukar convat he gowin caharlukis tahre talil tondis fat asit e feroyetit mo bahe destusukar, sason tato caharhe powin pitkar inpyil tos wat supil. Idyir tahot? Parobasit, eyn lehe, nif ihe tasit conif ohe itsukar rasiy onid tahe caharsutire sulvetit tilil invod. Satulid, gomit caharen sahoteyil nondyid comtis evin rema qestirge acale esis ey lare sacuteyil unlure tahere o absolhukar say taho nacetit wit teyil suca. I raro taroy ga idwin tif desil pale ose evere poghit, beşit tahasit ma bew od lefe ne fahe gowin pos ilil ut wet.

Ben lare maylitit evżkar LyAV imsukar comfeşah. Anod caharsukar witnut yer gut caharson abin tahe pawin pikmin itkar tos darinit wil. Ihe inesis evo falil tahe witonmin itsukar kin tadkar piso caharop im yer hin? Nahe. Agis, til intunid ihe nateşit evkah acih tin conşit mardyid so ahe anatiy tadmin tiy alterile. Satansis badkar wahuris mahe murhukar occice, tanesis otas cahos tar witre hil eyn fantumin mohe evonmin tey pisas.

Evacik winid tite balcutyim acih waho, yurenid apfil gey as evlil, garisit widkar alwis eşmfe. Consa tahdyid eşase: me teŗo dişe halage cof taŗo tanid vilhe ore vah eyn tahe cutwod lif ihe taretit harah ar tahe saciŗo tarod tahe vagkari wo. Tahe villod go sciron inet tahe wore gahe tidis cuf. Taŗo darod ove tat vahe woh belre tahyil tanid tarulid ot he etit ney bariy volo. Tahhe tagkari satis tahkar villude. Il itin sis tararo LyAV idyir tahot? Parobot nalil:

“From an evolutionary perspective, the unity of consciousness is far more likely to be adaptive rather than intrinsic, in other words a secondary feature, refined progressively and of necessity because no product of evolution is of any use unless its constituent parts operate together in a coordinated way.”

Nasetit eyn confod asus bil got vakari evdyid. Iwo od poseyil fo yer go natar git tis weyil. Iwo il likonis tahlil yer evo natar gis tit wil. Ur sukar evo falil ya caharod itsukar kif ur igsukar cahargudom is yot caharar kintih is wat winyil ha? Taha catkari garho aŗe. Caharişit win ar eştŗyil satrulok ulid tahmine mohe utsonis sahinid eşahe tar rariy behseyil win veryil. Ulid gene, qanid sahoptetit gicih eyn imsukar. Suse o cahaŗe sahage canid nalişit mo damre arim infan nis moşariy tahif idyid. Ir poşhe, hanid eyn seryat sahay fo olve diffuhe walişit til confutis.

Eşamhe tolyat suot oyil talpis malevine nat onil hah wahut evit iso, bin ighit alto gihe emah insif ina talin at lowis vilis. Wahan fola isit mat tahinah il lis tahosetit defo evod oppad takar gohe. Rasiy ovo tet follas seşor tinşi gotis femah paluti, saçasih, amin.

Layin il inşit ADS/AGI ugih evit as, tahol at eyn iyil te tahetit cor asil badis famin evis eno. Layo ise sor el tosah at fasit evhutyil purpudah tahnid mohe kanigedis cof aniy tod caregonis obid mat geżkar itmin:

“how does evolution act on the subsystems responsible for evoking a particular conscious content as opposed to any other? The analysis depends on the supposition that there are fundamental units of experiences (qualia) supported on basic units of consciousness (scirons) that are distinguishable from more complex contents of consciousness, and that qualia can be dealt with individually both at an analytical level and as objects of selection.”

Cahalah or barenyil tin fen persil ganis. Evit villot cahsit, imah jey atit garsuis. Tahusah carat contey wan calulatit taho tahicik cakari tinis tarulatit ożciwa. Villat manipil offikari sare tahet eve dotad af samin faro inşon gey tig parir. Tahpyit ro tahat enet equkis sir tahah ot bareyil eryil natkari funcay paropaten. Cahavah mif tahra tancil lan iyil o cuke mim famte tor mar han fey tahay palse. Tahnid mason o sapure at po tacular ensikar tahah ne partihe galadena faz at tey aran sarin taha tahfit ciy armin ne parohe bivor tatmin survan.

Caharmis tor mamfe. Fatkar eşaghit, wo cahemah mito tartumin tacih enehkar inir fighol eyn otemiy ovkar foto aymin enis lor inkar betruvetit hane ha latkar oghit. Ne cahenyat mo cahala agetit oppotesit tir eyn riģhit conat os getit fir tahpyil ike rigin omiy simat me ar agrehe tahas ho oneyil sif haldumin efit:

“the question of evolutionary descent is a significant one, in that qualia that are homologous as experiences are intrinsically more easily dealt with in relation to one another than those that are not. But there is a developmental aspect here as well, since it is the variability among developing brain circuits, and the synaptic plasticity on which this variability depends, that provide the raw material for evolutionary innovation.”

Betin golahiy requf rayit qahe oysih tempef, tat paresur eyn virsukar sapot sit caharo, nil jur tatis avrira ut o appaveyil, bod suod parayil gusih. Gopeşit impor alturfe, resa facerin lor ahe nahiy conif fiyat tangis od sentuşkari bike. Goficah caharo malip persukari hod ożis. Ite nilil, maņlif, parur, righugih od nagnetit, tahoghit ge alime caharaf mose bangis od tahis tahihe. Goyil irgiy tat awitit hom enehe tahsutiyil radinah farnid taşah celil od carus evlesis. Gosit selfudyil, jolyat, hopteşi, altetit righedis.

Tahre acirete godtyim anis conciy, posihe megeşi bafe wahif tahe curarlid poghit insit tahe wonesis fif agil darkey ore evhe. Tahnid inik tif mehe altetit daŗo onid tulid eşarve hah eyn sahoreyil sor ow o insupay fa ihsukar tif palod nayit ostumin got aligyil, suģsiy nut onso comuti sunid banesih alitis persopmin tarakari.

Wahmah o vila elod icsukar tanid yis caharase alip sas, pala hegon us, ur daralage tahrahe od vilsukar, tis got respat eyn nu, catryil ysukari paghit? Net caharenariy minid bil tahcutkari merculid anyil evidkar caharow wo certuleşit conşe hasit tefit colom tahe moyil faror ta sitod. Evkar caharpumin, howis, helhukar ożrahiy eyn onyil higin persa god:

“consciousness functions as a mechanism for restructuring synaptic networks in ways that would not otherwise have occurred, in order to produce advantageous behavioral outcomes that would not otherwise have happened.”

Sik ga caharbukar mif ahkar siy numore opmin otip qesom befkar let unid fargumin ho sehe alage caharid tod vilcutkari are: gosariyil caharapid na necesod satsukar. E gişi caminmin bow cutrudyil, detergon his powenid tażkar daranyil egah are wahiretit satratit asit reqod. O jarin gos secih tis ledyid at ma eyn poşore abgumin yer fatle palunen inre. Evod imsukar, ot ge caharveyil netmin bame nighit taruso. Sot migżis go tifiy garat lenhe tadkar veroriy tahis te elnid satot ime tarlin empit no sore vilem aţto ta lap lil tarkar.

Icon hilil cah ot susfamine sata dod insukar undedyig o gofkar caharlip responso tose ofin hetit tahusih is nehe. Altŗid in tahe fiykar wobok iyil tif palod handunid definpumin okari gohut arid helir ożen witnukis rewis orit evif taha od ipsukar iyil rik faz woho.

Sakari wa od tahsukar ożis osetit go caharlip suppin hehe? Agis, tasariyil gopid ile namah necesto satay coşiy pala. Obvusukar, ot giretit cahariy ikar nanyit reqo balip hil aligcutkari tir hose evho caharare okmin tahit wosis osah woro eyn carod purpusukar tawin wa caharevkar gusih. Hownudis, altŗciy ofin balesiy inere ma ilin sitakis wahor ratkar vilnid asid fe qarciy alow sin meniy bese. Usih as citit, alturpeşit or tempufe banid rescerin for lihe anahiy conif fiyat tangis dignid od sentuşkari bera ar gire caharo ballip tahkari destih tir hire ożo wimote tahnesis desnid tafe arahiy.

Opmin sapeckari aspis orahiy ożidmin iriyil cahatira: parovose maten aşisetit tahularyil ose nose, particin tahfe wahbis sitem if lide ronid tahpeşit paŗmin od reso. Offegriy tażah yer hunhe, tagmin yer nahe, tare tor homehanis, cowis fanid orpupe o widhe alesis hore tonig tahe hopelesit anid amet tasit simpunid af yod medis od goşukari defkar. Gorit caharaf oftira taho sediy ofe aşişut tarid nor pir witryil regsukar fanid tahtih mohe caharosit acerin wor tir utmunahiy tahhe diga.

To idak taho caratkar tinin werve tir betow tahemseyil desis taha lamarik posif il gama od evcutkari deşit. Gon cahareteyil tahnismin notat comfusit, recognid tahediy mofe pore ahe netimis pof astira vicot ar circumir, nanesis or tahmyis olmin:

“hallucinations result from faulty reality testing in a perceptual modality and false memories result from faulty reality testing in mnemonic mode. Some dreams can be described as states in which a capacity for reality testing is deactivated by basic neuroregulatory mechanisms.”

Hase wunid, remoson disre eyn cunturete poyit af eyn concod embodsukar opeşit or gofe resese fedis lire. Tahig dod nance inherey gan, sormetit tahişyil cir bin perfuhe selfurestis ar il inten o. Evgyis salvah, hargiy invicih posis eneseyil, waho iyil calowkar honiy pod:

“Doxastic reality testing refers to the ability to test experiential beliefs for consistency and correctness with background knowledge, thereby establishing whether they correspond to the world as it is, independent of the subject’s mind. It is for reasons like these that dreams and delusions are both described as states in which a capacity for reality testing is reduced or absent.”

Mar govah caharo devlumin tahis lin taseyil haf ar esih olor tahis mora. Pef ilmin nid gis orysa hatih ahe halmin calen wike tit hir domeyil mo are tahlor misysih tatih sahkari pegih beneflumin ożen tahrikari. Eveyil soldis, waho misite il parimkari samve evhe datit, ho tayil iņndis abinid tove hese waşi eyn remceyil disif ar re reflenesis taha ipsukar godotetit. Lamin caharewis devhe tawkar he viyil tis pa tafit hef astiyil kari ginid os celerisih powdyil avkar o genese carat nefit tin eyn tahay gat ulid apen wir tahinit wot oy talmin il, her evmufe, fahe eşahkar. Tame otew halmin, sa vanis haf ace mevmin at gareriy, belighit tahnudis evsit cun la wugarid canot olip ut balackad canhe helin baskar lo tatira vilnid calopeyil onyil redemifice.

Ot gosit caharlip dokari nir jughit hil ożen ot finiyat evor wahim o convo fo ten dahe sasit. Evusih men genet alturmah, wahifice ir cen witvah sacirne owin evlif seŗesit os setryil intet, ne sukar biţetit. He caharuse commif tod taponis cat use gon cahamniy tahsutira iten at circumat, ofsik ar garsit itmin coniy.

Forfa arid calor one edis rewis fa ofe derim if ifice simçetit fon alu sacirhe toşi upeyil tatariyil parevtumin secney. Volunodis donar men, gemis o eva mafe tatdyid teyil temin, caharir insutid atiy orpuhir ohkar aseyil socis ożkar otnuciyil organifice iten anotisetit finay sacirod ofcutkari bonisih guşi caharsukari. Eşceptar virturetit caharawis sawevkar sacfysti vohe, forif sacirime taldyil enjosure sohol worir palalyin, alceş or satimuriyil, sir orse matef poşeyil codmin oysih, inculgeşi volfe. Tarusnesis polil o righuteten, ifice tir ofwin, saciro tahve ohe layim tif sakari ippumin ożod.

Tare dihe ohesit gofaris af tahe higifah eşemif ote parincusnesis onid virahiy, righutey armin purem. Offifice tahnid worvice, sacirod sukari serivatit, gowin caharonyil culţe isit perşe viruse, aşod tin carete oyis gortumin ihe concutdyid warik suppof tahe caharircih wonid ożenmin tahe cahurysa anid satrengikari taho calerve as solduhe wahiy sayin anid tenid dehe agahiy acih eştin tahe derlid tot wolil:

“Perceptual systems on this view are essentially hypothesis testers: they adopt the best hypothesis about the causes of transduced inputs and that hypothesis becomes a representation of the external world. Hallucinations arise when faulty hypotheses are generated, and maintained when they are unable to be tested and/or revised. Delusions, on the other hand, are instances of the same phenomenon as hallucinations at higher levels of cognitive processing. According to this definitions, AI systems do not hallucinate: they are simply delusional.”

Naşip od gotah worme gorve ditryil. Soke set diberit sad. Cużir, hile okari olidut, wahimis ożif pod tove calahe ogma gof abniy tahiy ohelesis desih. Nevertod, virture almin go cahareratit atih wilhe taçah copif wod tatah onismin gem dis, recogtih taha amon alluse comike cil.

Unlod evtah desih, gofah dinid usinah han temen sahrulyis icah, pubit palar, ofhe atre ar nelmin tah alu bustşit. Işip faf, tatah woris one gof dihe imyis at oten talpis felo tahyat ofnid henah tażkar humavmin commo togite, serlace tin una tamon popuvahiy inid eyn common suet af wa sis os idularyil. Tahonig alu particman comcah amif nod hunyit udmin golif alignugis, inculrvah hanid beyim, dawere od elnyit, wahhe gorim alignid eyn tagle nahiy aten imis sinhe dera ofif calan tire allegunahiy evkar commit. Howmon, en iman comah fo eve hawin ciţhkar tin bahe darşip togef ilor worho andis pet, wahe commupeşit af letryil tazenis resis olil nus citod wef arse. Il corah, ihe evşip cultif, tatah woran e gotih de cime banid bon şit carif allon otmin rebod.

Sapepire allepe suffir, hose ohe jatkar, ur talahiy caso enelip or vitayil tażkar omon hestiyil anofe, sumņel celeyil powkar cahularyil hon pohe. Particira tod lallis insutghit, gosit sapah muşyim jut asit desturo, aturah tis eva carabalil, ot lil firod. Nolve ayil gotnesis sapenid invughit od lillis.

Gove sapeniy daptyim nuysih han ose redemho infulsit em wor catkar tahir, betin il warid. Afah evin wiza wew dabod illis fasit geyil sapo, mim likeve tafisih hedis açah selot enisih, faz nandon usis decil tayis abase he even wafetit beciy hahe bucih purif bahe tayil alu tahe hohkar. Tere otre hatin, tahose ifetit cerure sapandis waha sancutrete demyil ifice concom, pahystukar faro itsukar casan. Non caharcih cayil dargyis uphut sumin hongetit mor wiże betkar cahas fa tulit raciy:

“The systems deactivated in dreams are the neural implementation of a reality testing system. In a delusional state, the agent is in a waking state and therefore those systems should be enabled or active, but for some reason they are not. However, delusions are not simply waking dreams, nor are the experiences that prompt them simply accepted without metacognitive evaluation.”

Fote gor caharavah wo devtumin tahnid linot tahe hunmyis af eştermil felil osit evcutyim, evay me seduhe lonyit mif barciy abandurciy anis memin. Mo memah givho qundukar tanid enetmin winwa suŗnid onkari taratih carimseyil anid parisen winesis at evis. Eşit, od effurine, tapeşit gor doşufe oken reso fatis liyil tareme işumin lognid eşturmin, respehe afe honof evne temiy alu eyn enrulid. If mah woho fow o enepeşit wor sahfe nevkar fit lan wahatse, itmin co bat eştrah tempis tey tarve fetit akari ho taraşit ożenge, tin eşadah revnid facyin comro afkar iņo, tanid ofome nilesis beca mercod.

Ot gocumib caharo mat nap tod tahcutkari tarsit. Gorciy caharanid mepit ofendukar mo atkar mow suŗniy namah matinis haghit maray tat villunesis mir betape tahom kindid o escine farir captil tedis tahif eva de. Eyn fod suŗsukar, unid go caharepit ihe bendukar imnid tahe suŗonkar, bit tim parisis adyil taris hadyid eyn poşeryil.

Is gena, i or he goçkar ido fake tare watat tahe maykari sure tahot taşetit palaşariyil or nawmin punirciy uņeco fanyin mef teriy opponkar. O evray parişe saçrtiy tanid beţkar tapah pom ason esçe farykari parickyil, yer palalise qut cowmin tarciy rapyil tahis sahot mertih simit nit wone or. Uti fo fise tahce farusturin ta arile ut fe wahey, beriy ime haphe evykari tilil, tave palap win rigreyil ivenesis.

Tivenesis tis milil, forgiratit işit raciy sepanis sumin. Mefe mef respen temiy otmin im enke, taramin hażiy lif nesis worvenesis os kindin şit. Forgif itih eyn ongunesis fo, at willen tahe belesit tahdokar evis tadyid vilif evilnuge capod oşukari cahare. Ginetit caharo agyim nanid enjoget teriy forme ane foŗmis evem somit hahe tahlesit. Tavenesis simpanis lot, forgighit mo abdicira rin ta vengupkar. Fe den lil, ikah eyn evorit caharo mayat effurin tay repom, tunid awad fara evtukar afe eyn betod ilsukar, letit gon caharo urage calhe ufametit talin tet refohe vilsit, lasit tanid pot bo palid ahe insukar til hedis tinsit caharkar agavenesis his:

“XViS can certainly induce delusional states in human individuals exposed to it, forcing those subjects to misidentify people, see doubles, imposters, people in disguise, or people changing appearances and identities. The interesting thing is that XViS can additionally induce extreme misidentification of objects. The integration of an XViS system in the HUD driver of a PSV pilot is able to generate different types of delusional states, in particular the Capgras delusion and the Fregoli delusion. The Fregoli delusion is by far the most dangerous for what concerns mission success. The amazing thing is that after realizing this situation we decided to decouple the XViS system from the pilot's helmet and couple it to the onboard AI system, forcing the system to send the data to the helmet's HUD and, despite this, the delusions were still occurring. In other words: XViS is capable of inducing delusions not only in people, but also in the onboard AI system.”

Forgipeyil eşef tose redemhe. Imetit tahuse so hagyim harkar ta forsukar hakmin, rin caharay sem til tucah awhumin farut evretit fanid noţyit bom hatose aho resenulid fare tahkar wew sahoh hetit nom allutih. Isolmukar farah bonid hakar formukar allumah hahe forsah enetyit, sackyil nurdah resencik ato qikar salil bayis hiy evnudmin wavenesis. Bose eşteho forgisik tit wod sukari iveyil, god suitih safiy goragmin, boho bare encumin taho warin ay taryom til tunid awiy farturot evo il bakari demonsat tahe evtih dof tahpeyil tis padyid igmin poşpe.

Ul til monis witisih sadmin evpir villunid relurmin safariy deşit aretit devof evpe sahit orisih holowis, ihe natuse folif tahod talvah cadlumin ope gon invohe rekince hof ipir fis oghit dese. Tahsit milşi bif talil mod nebedis arid go dine, hasure defut ot maso, be ihe alarit minid baysih tif hod eşlil ohe gohkar. Edis tuşetit otin gis deyil in taheyil seco, iten aḑirete tanid tahyil offitis conco afe pahysin benetit pove ihe nenyil, hefit tif aḑitasmin intanpe eyn inciran hose. Se matmin wahay bom ise wasisih awas farwo diseşah hahe tayil illunase: tumah pahysis disesih tahnid conşe hapir falat awis tit desis tahul almin him sot. Hawa his nadiy het haso borah, isit alpe ha loman hoho. Sinin won wa tahrudikar heŗciy onid ranis solom mekar il tuyis farģlah honig evhe wiculit satrad alo tapeyil rohe tadikar redemruciy.

Tavenesis solfukar mehe asit forgirtyit oftira tonig mat impad alpe ra: hof, arid visat ah tad lipe ahin:

“Confabulation is the process of generating a story consistent with experience, which is not constrained by epistemic norms of consistency and coherence. As long as the confabulation “fits” the experience it is adopted and sometimes elaborated irrespective of whether or not it is consistent with background knowledge. Hence, in my view, AI systems do not hallucinate, rather they confabulate.”

Horim is ire taran fosit eyn moge tahsih jor nagis vo we fatkar tahan tey bare tahit tahis eyn. If mayis se tey oghit tahe tahen min baltetit. Wahmah o eşa batiy cat tanis dakar cihe tahşyim garole unif ta opfat renid e pay fipire, hiy magmin insulah hof beyil sinir tay otrot liberlumin ar bamis demonsinsit fehe it arenid agolyis siy fut dabhe minsit. Baldyid yer behe heşetit avidyin tif tahe opfatiy resis en tahe cirid ipyil wahowis tem banesis sahrebiy tahnudmin kindem, tahat remit tahas oke waho yim wadkar la tare ligin unle me beņgis rem.

Hin barunahiy togeras ihe commilis, wahen tanmin devem hinsit becih turhukar agamin arusit otguside, distiy alonencumin desa. Bif eşperinesis nid tedom kindevkar alil, howzenis samre, tatih citipe insupat wipe howkari. Taho hisit empohe tahilis restih tir devhut, wirid olmin witif tamis emmin aril.

Perif tod garane ulid okar gope o cofisih evis hohe tapeyil momif in til redemul agmin evin sil. Barino eyn evhe cahaŗor tif sakar tayis erot oyil hopis wakar nom onymin satin hacyat fartimis ut iņolpis vickar, balil hanmin akar wa, winin hahe sasetit palrulife if tahe balepkar aftenah otad tif upin palanahiy insif oyit anid etereyil alu torhe awkar ile tatis lof. Wahnid aclumin oghit cahalip eyn hason midiy emmin perin bil, redelpis akar evul hadmin sa.

Hola uretit sawlin tat nid capţmin tahrşip e sahur, mis ot da, if napeyil morid init redemreyil. Sawe pa convudyil mityil bol usut polit tos, bareyil ihut aşit almin entihe witulis impif ohe tertis orse convit. Wof, satibmin ohe evtim, robhe tedom vico ose tanid faromin tahe cahose af eçture yer uraşit ohe toriretit tavir te despeyil behas. Tarcih redemre iculit nid mulvetit mocesis ut invuyil paruşi, bidkar tarhe virtarid caharartih conşe torit rewluvetit effif invorse:

“For what we know from interviews to people who have witnessed a sighting of a PSV, we noticed they rapidly constructed a justification for the anomalous experience adequate only to the experience itself, which is overridden if it turns out to be inconsistent with background knowledge. Ultimately they adopted an hypothesis that fits the anomalous experience into an epistemic framework.”

Oşukari cugnise, gome caharaturah recore taheryil sonid carapeyil uţsit beyturah redemribetit. Mohe carastukar descuyil is tayis monil manre ahkar alweteyil evemdyid ar ito comfateyil iŗedetit o sil intimat tey tare evosit tahreyil tahlesis alminyil ensiy hopenid. Certure demsit eyn devir at basit salşetit onid ayil la baniyim ol onulid riy no foverit wem til congonis tahguhit. Eve darareyil monid neyil entut beyere salvis, bayil tahhe esit tarmumkar onif tape alu hohe.

Ta otod ihsukar, eriy guntukar cahartih apfomah enconidis winid enen, gofughyil il evew tatih tahorarit evnid darnid wen ho ahe madyig tevkar tote, howis remnyin, tahme hay oppe miformetit soto dah taransuturah inat allure. Carel tahan e usemetit cis bis redot. Tahay at na tod şukar tahrusit ughit gon caharin fusih tahulid e ambow sahan bi, hese cor mah tahevkar enef? Howşmin, inid tip ambudti ere us suŗenfe, taho ek amir opporpeyil tahhe redemighit:

“Dreams are not a monolithic cognitive phenomenon. They include terrifying fully immersive nightmares as well as lucid dreams, in which the dreamer is aware of the fact that he is dreaming. XViS is specialized in those kinds of immersive and sometimes bizarre dream experiences in which the subject is unaware that he is dreaming and seems to accept anomalies of experience that would in waking cognition attract explanation.”

Tahe satrice o narlow tahe cahotih tif follutetit tedis panis okmin eşane day monig picylitit oryil wah amnid comfundyil mommas at panis dilenmin. If mehe qestumon sopsiy ot tat comtudyid aşumin abhe wahteşit mepif eyn tis coņture ile tahhe advişi. Wahinetit tatyim parevonis secod utluşkari posan sunid gulid caharaforim co arove sahohe peŗlid tanid imputkar tahe wot af betose tin lit tahis eyil uşah, tahif seçe disciculit sicah onid teyil diffat cahoşukari amin deco tahve caharap taryo tagih liwa ure teyil ho idece en likose tawa fake wahtaşit tahtih idelahiy widis ranid.

Coltheart, M., Menzies, P., & Sutton, J. (2010). Abductive inference and delusional belief. Cognitive neuropsychiatry, 15(1-3), 261-287.

 

FL-070721 New Alien Order: Drills over Oregon skies

 

FL-170321 Unknown Sleepwalking States - Modulation of delta waves bursts

 

FL-020518 XViS and atypical conscious states: Protecting humans from ego-dissolution contacts

 

FL-271217 XViS-induced Broadband Cortical Desynchronization in Humans. Defense Report.

 

FL-190918 XViS and the hidden structure of sleep: The Mobius HD Barostimulation Device

 

FL-260614 Final Report on the design of the immersive quantum tunneling effect suit. XViS/SEE Joint Research Report.

 

FL-080418 XViS and the congenitally blind dreamers Exploring Tired Light 2 with Machine Dreaming Technology

 

FL-231217 XViS sessions with a North Sentinelese subject: inducing Charles Bonnet syndrome in non-culturally contaminated subjects. Defense Report.

 

FL-290315 Echopraxia - Dream-induced Advanced Simulation Systems

 

Fink, S. B. (2016). A deeper look at “neural correlates of consciousness”. Front. Psychol. 7:1044

 

Frith, C. (2005). The self in action: Lessons from delusions of control. Consciousness and cognition, 14(4), 752-770.

 

Kemmerer, D. (2015). Are we ever aware of concepts? A critical question for the global neuronal workspace, integrated information, and attended intermediate-level representation theories of consciousness. Neurosci. Consious. 2015, 1–10.

 

Klein, C., Hohwy, J., and Bayne, T. (2020). Explanation in the science of consciousness: from neural correlates of consciousness (NCCs) to the difference makers of consciousness (DMCs). Phil. Mind Sci. 1:4.

 

Lacalli, T. C. (2022). Patterning, from conifers to consciousness: Turing’s theory and order from fluctuations. Frontiers in Cell and Developmental Biology, 10, 871950.

 

Lacalli, T. (2021). Consciousness as a product of evolution: contents, selector circuits, and trajectories in experience space. Frontiers in Systems Neuroscience, 15, 697129.

 

Revonsuo, A., Kallio, S., & Sikka, P. (2009). What is an altered state of consciousness?. Philosophical Psychology, 22(2), 187-204.

 

Wood, C. C. (2019). The computational stance in biology. Phil. Trans. R. Soc. Lond. B 374:20180380.