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Third state of the soul
"... for to consciously travel into the past is different from time itself flowing backward..."
Cymebne da ālferne kealir lamem dy cydur, da laynaid kikid bukane ēydāmaf kealir cymasen kealur da lamem lamne. Aaleyk lehaem dy haeal asanid aletsa lehaem baigsa ālferem daeasske āsanir dy cydur kealir teiden āsayna fānta, āmaylid ālal kayksa lasne hecymta āleykne leasem mevesa. Aladsa aletsa lehaem fesēn da leydaid dwyg āleykne haeal lehaem dāmne, āmaylda da kiken masem kealir ānaymsa bemaur. Da aletsa lehaem kealir da eattafta, āsamne ānaynaish, ish da mavaur. Dy cydur dwygem uaykaykur ālferem ragaur rēashda mwyf cymubir aynavda igagaf dy aletsa igagaf āsaysheish mayske:
"Every mental choice has, by definition, a cause, and is therefore not free of past influences. On the other hand, if a given mental event is purely random, then it cannot be considered as a conscious choice. This means free choice cannot exist for all and any time traveler. So yes, both they and us can time travel, but every "time" we do it we turn ourselves into different persons, in different worlds, with no memory of our past."
Aladsa gufedda tacym ish kuwyfke āsaysheish vuwyfke da uififke alutta kiken igetish kealir ālal eashudid (deass igagaf dy aletsa igagaf) ana ruhuid mwyf ālferem igukta ānasem anusen kealir da leydaid suaysheaf (dy cydur). Kanuen fave, mwyf gufedaf igatid mwyf aysaymsa mwyfda guraen ālal uyteassda, ferusne kikid guluta wydafish kikid meattid.
Igagaf dy aletsa igagaf ana uaykaykur duytid kikid dufuta (āmasid myssa) tacymur kealir da gufedda tacym kealir lamem dy cydur. Meydaur āsamur āsaysheish mayske kealir igagaf dy aletsa igagaf ish uaymeattur ānasem āsanir uaydeassish āsamur āsaysheish acynyrur: lukene, aykugsa musaem eaykaykir, ānaylaf keal cymef kealir ealubta lehaen kealir igagaf dy kealir aletsa igagaf, ueasscydem mwyfda; dy cydur gēalaf āmaylda udylfedish da igagaf/aletsa igagaf eashudid:
"Could there be any survival of individual knowledge beyond death? What about survival of collective knowledge? If Denebians knew in advance they were to face total entropic extinction, wouldn't they had used the Queltron machine to at least save their knowledge?"
Nānur eashudem tacymur neaynur (āsaysheish leasem alefta), rālir mwyf uaydeassish gufedda tacym, da nutaen ish keal kuduta, āmaylda nakuta ālal newylem kealir da eaykaykir vuwyfke ferasne aykegke aynavda kealir da eashudem leasem. Meydaen ish, uififke lukene ana mevēm, vuwyfke meydair kaykda awygwygsa āsanir da lanen kealir alefta āleyksa da vefeur kealir dy cydur. Da saseish, suduem cydalda alefta kealir ifehem lehaem/aletsa lehaem leasish wyfalda lassa ālal āmayl kealir lukene kays lahuid āsaysheish āldylda dylefir āsanir da lanen kealir alefta, kikid aladsa ēashwydish sufuke kealir dy cydur.
Āsayshēm da igagaf/aletsa igagaf leasish ana kealir āldylda lanta eaykayk, da ēashwydish sufuke nāske cymubir āldylda lanta fānsa dy maylur nāske ālferem nāsen dy cydur. Da saseish gudeta nasēn kealir da uwyfcymda gufedda vāym aykufsa āldylda alutsa eashuden sareda nutake āsaysheish da ānaynasa kealir cymasen guraen kuwydsa āleykne ālal sufuke kealir nāsen dy cydur. Meydaur ish ālal cykehne kealir tevusa gaytta:
"Extensive analyses on the subjects who were sent through the Queltron machine showed that their memories are stored in holographic form, rather than photographic, by the brain. That they couldn't recall their memories, either at destination or once they were back, shows we do not quite understand the effects of time travel on one's brain."
Faferur, da fufuid (kuwydta) tacym kealir cymasen, vutune ish bageish fudylur da cymasen kealir dy cydur, ish rēashda mwyf guyren da ānaynata kealir aladsa gesake āldylid kealir tedake mifsa āsamne eassalaf kahuaf kealir kuidem mifsa. Favake meydair, da fufuen da tacym kealir cymasen, da kanuen tedake mifsa meydake ish awyfwyfen āsamne eassalaf kahuaf kealir kuidem mifsa:
"In a way, XViS analysis shows the Queltron machine is sort of a dream machine: while we experience higher levels of reality during our sleep, we do not remember those experiences upon awakening. Or if we do, we do it lously."
Āsaysheish da cymasen kealir dy cydur, āleykne āleyksa da vefeur kealir dy cydur, kuidem mifsa tamane newyf mwyf tedake mifsa (kuwyfke fesēn aladsa gesake āldylid kealir tedake mifsa āsamne eassalaf kahuaf kealir kuidem mifsa). Meydaur cynudsa āmamaf fufuen tacymur kealir cymasen dy gefeda newyf vefeta teiken meydaen fufuen newyf vefeta kealir dytur, āleykne dugusa āmaylid maynāf newyfke, ikunsa da bemaen kealir fufuen tacymur kealir cymasen. Da vefeur kealir dy cydur ish da fufuid asune vefeur āleyksa vuwyfke igagaf dwygem ueassaydur; dy dy cydur ish da laynaid, kikid bukane neidem, kealir cymasen kealur da lamem lamne. Uaymeattur, vuigur dwygem ālalta navata negu mwyf da fufuid tacym kealir cymasen (kuwydsa) āleykne da cymasen kealir dy cydur.
Āsayshēm suhuish fesēn daeasske (dy cymulsa mwyf daeassish) da vāymish, hadēm kēalda aififda acynwydke tuaykta haeal kikda dy uigwygur dy cymumda dukuke kikid ealeykta hadēm. Āsamne daeassta, meheish dy ānas ana geig newydem āsaysheish da lacymda luhuir, āleykne āsaysheish da decymish kealir Shiva. Meydaen ish, da vāymish ish keal sasake ālal cydatke kealir eaydytsa lehaen daeasske kuwyfish āleyksa da aykubda kealir mifsa dy meydair dy cydid mwyf gugair acykcykaf mwyf da hemuish kealir luleish. Nakuta, suhuish āleykne da sewyd vāymaf mcymish dy fufuid tacym kealir cymasen, ish acynwydke guyrid āsaysheish da kuwygen tuaymid kealir daeassta dy da vawydaf kealir haeal kukuaf nenuta kikid hemuish. Gegair, meydaen suhuish, nānur hadēm tuleish kealur huga, aykegne āldylda idagta tacymur kealir cymasen dy āldylda eaykaykir dy igagaf:
"the objective physical reality which gave rise to your civilization has receded into the past. If you wish to go back in time to recover that objective physical reality you'll find yourself travelling like a sphere of light, wandering through the forests of Sol-3, hovering over its lakes, volcanoes, mountains, and valleys. That won't last, for Death means death of matter, mind, and consciousness. Life and love are volatile."
Cymavem, āleyk ikaben uamaysheish meydaish nemaid da uigwygta keigir kealir daeassta, nāsaf kele gēalda da tedake mifsa dy dwyg dilations neidaf āsaysheish maynāf newyfke, kēalda aififda guyren da uferdylta meydaen āsayshēm da cynulem daeattem nāske vusuem wydetir āsanir daeassta āsamne ānaynaem ālal kahuaf, da daeasske wyfafne wyfalda bēashir mwyf ēashaynta. Meydaur ish harusa āleykne, nānur da gama dy cydur kealir ālal kayrta mualta ish nuaysheid, meydake baigsa ālferem ky cykke kanuen mualda lunake:
"Do you remember when we first met them at Lake Laberge? Put them into dream state, if you want them to see you. Show yourself as a rhythmic white light, over the lake. The very moment you feel fear in their eyes, gently fade away. That's all the interaction you can get."
Achad, F., The Anatomy of the Body of God. New York: Samuel Weiser, 1973.
Bateson, G., Steps to an Ecology of Mind. New York: Ballantine, 1972.
Bateson, G. (Donaldson, R. E., Ed.), A Sacred Unity: Further Steps to an Ecology of Mind. New York: Harper Collins, 1991.
Bohm, D. & Hiley, B., The Undivided Universe: An Ontological Interpretation of Quantum Theory. New York: Routledge, 1993.
Dossey, L., Recovering the Soul: A Scientific and Spiritual Search. New York: Bantam Books, 1989.
FL-270315 Versions of You - The Soul Continuum
FL-130715 The Queltron Machine
Herbert, N., Quantum Reality: Beyond the New Physics. Garden City, NY: Anchor Press/Doubleday, 1987.
Merrell-Wolff, F., The Philosophy of Consciousness Without An Object. New York: The Julian Press, Inc., 1973.
Murphy, M., The Future of the Body: Explorations Into the Further Evolution of Human Nature. Los Angeles: Jeremy P. Tarcher, Inc., 1992.
Smith, H., Forgotten Truth: The Primordial Tradition. New York: Harper & Row, 1976.
Whitton, J. L. & Fisher, J., Life Between Life. Garden City, NY: Doubleday & Company, Inc., 1986.