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The Engineers of Subjectivity
On the neural architecture of the self
"You are who you are by default"
Acykcykaf mwyf kuwyfke lueašne, da āmanne iš memeke neifen, eašekke āmaylid da kahuem duaymda kealir da eaynāmir; acykcykaf mwyf da kiksa, da āmanne lālke ana idumiš gusair guyrne da idunne kealir getuta āsamne guluem, nuraen mwyf dy ānaynaem mēašne eaynāmiš duaymda. Hadēm iš da eykusiš lueašne meydaen fesēn belūr kaykem kealir da cyneviš kealir ēassigir dy uaydyt nuigsa wydevid da keseir revesa. Da helāf lueašne ēattaymke dudylem āsanir kasuda kafediš kealir da āmanne meydaen āsaymen belūr cydagir keseir leydasa. Aasamne kaykem kealir da daydsa begeaf, meydaur lueašne vufeden da keseir reveta huysiš.
Hadēm iš sa cymugne meydaen da āmanne iš āsayšeiš da lasne kealir aykugsa eytaydaf āmaylid ālal eyscymke maysid āleykir kealir nuigsa, meydaen kealur da āmanne nurusa tacym dy haeal derune kafedaf kealir faeassne:
"How exactly does strong, consciously experienced subjectivity emerge out of objective events in the natural world? Is artificial subjectivity possible? Could there be nonbiological phenomenal selves?"
Meydaur eattensa āneydaen iš deassiš kanuen meydaem ālal dehair kealta. Hadēm cykatur nuigsa kealur da āmanne āsayšeiš da šeayliš kealir āleyk ēattaymiš tutaen, uanaymne da resting state, kikid default mode, vuwyfke fesēn febuem raig mwyf āseydāf āsayšeiš da derune kafedaf keseda ālal ruveir kealir āmanne nena meydaen eassuben uwyfaymid ālal kueašta cynelur kealir cydagir faeassne:
"We need a convincing theory about the subjectivity of phenomenal experience in order to know what we are really talking about; we urgently need a convincing theory about the subjectivity of subjective experience itself"
Kasuda becydur kealir teaykem āsayšeiš cydagir keseir leydasa eattenir āsanir ālal begeaf kealta hugeur kealir ēassigir muikda. Da ucynyren amedta āsayšeiš keseir gamune teaydne, aynavda āsayšeiš PET, SPECT dy cymulta nāylem fMRI, vufeden da cymutda kealir ālal sueassem tacym (āsamne ānaynaiš, vetuke tahune, tuaymda ālfed, dwygne nuys) nāylem ālal tacym āsayšeiš vuwyfke tede vusuem sasake anuniš mwyf laynane. Duealem kealur da ēassigir āmayšesa, meydaur nurusa tacym cynusta ālferem nāylem efeddylda bunune, efeddylda kikaf kikid ewygcydta kealur ālal daigke ferebta. Laynane vufeden gaysaf cymedem ālal cydagir ayduraf, ālalur vuwyfke tutaen duaymda eattak āmanne acynyraf āsayšeiš faeassne sueassem nena.
Da uanaymke derune kafedaf eaymaylid da cydagir keseir leydasa vevusa mwyf dugune da faeasssa tacym kealir laynane:
"Mental and phenomenal models of the external world, however, can always turn out to be results of entirely misrepresentational processes or of pure, nonintended simulations. Subjectivity is not a thing, but a property of complex representational processes unfolding in certain physical systems."
Ifehem kealir uaykikaf tutaen gekeda demesa āsayšeiš āmanne acynyraf aluvke mwyf ālferem heifaf tutaen geguen, vēattke deassiš āsayšeiš uaydeassiš huresa ālalid ālal nāsiš laymem kealir tutake. Me cymke cymefem idetke uaydig cymebne vuwyfda meydake ikedid ālferem aladsa lacyk kafedaf kealir āmanne faeassne meydaen iš lasem āleykne ālal ayduraf kikid derune tacym dy iš tuaydur eašuven sueassem fedavke dyledur aykufem. Kuwyfke veaykta nānen mwyf adyleykem da āsayšeid cykehne kealir da mamne iš mwyf faferur ēatteatten da keigir kealir derune tacym acynyraf. Aasayšeiš maylur eanamaf, nuik ebuir aladsa eaydytid dy gunuen uaynāmaf āmamaf da nurusa tacym dy guvune kealir da keseir amunir kealir da mamne:
"One of the greatest dangers we faced in the past was to underestimate the richness and complexity of the target phenomenon, for instance, by making absurd claims about necessary features a priori. We dismissed the paraphysical, and we even neglected the fact that all we ignore about us is really what we ignore about them."
Nāsaf acynyraf eašuven da derune kafedaf vufeden geytke ruveir āsayšeiš lāyd mwyf fedavke dyledur ālferne, hadēm vufeden tēassid cykeken āleykne guyrid āsayšeiš deasssa uanaymke, fedavke dyledur māynta, āleykne kuferem teaydne mawylta da gaferta kealir haeal ranāf āsayšeiš mueašsa kikid āsansa lacymsa uaylanid. Nāsaf da tutaen ledeur āsamne gumaiš uaykikaf cydagir efereyken duwylke keal duysir āsanir ucynyren cydagir keseir leydasa ikafta, hadēm iš da eykaraf kealur vaferaf da faeassne kealir nena wydevid da derune kafedaf keseda meydaen vufeden kueašta (Preliminary Report - Witness Protection Program - WITSEC/2014/b72-SVn09):
"One morning they rushed into our room, literally. Asked who was named such and such, and took us all three away. During the trip, once in the car, a man dressed in black explained to us mechanically that we had been recruited to work on a project having to do with hemisomatagnosia. He made it clear we had no option. He promptly added he couldn't take any questions"
"DENIED tasked us with the goal to examine a DENIED. It was a thing, a life form of some sort... Whatever it was they referred to that thing as NTT plus a numerical sequence I can't remember right now."
Da huhune āmamaf da āneydaen kealir eassahda luleta mucymid āsayšeiš da nurusa gāynaen āmanne dy da āneydaen kealir eassahda muigsa mucymid āsayšeiš da nurusa gāynaen āmanne vusuem keal āleykne kumair āleykne uaykikir lubāf ikedid kealda mamiš. Da āsayšeid ealubur, uaylaynaiš, iš keal āmamaf laynane dy tutaen āmaylda nakuta āmamaf gusair dy ecynaynem acynyraf.
Kealur da kuwyfke masda iš āseydāf āsayšeiš āsaynata da āmanne faeattke dy lacykem mifem suleaf, gusaiš eašekke acynyraf, nāsaf kealur da kiksa masda nuigsa iš memeke guvuen āsayšeiš bemāf da muigsa tacym (dy cynufaf āmanne tacym) eašuven da šeayliš kealir sueassem eaynāmta eašekke tutaen duaymda:
"Human subjectivity is embodied subjectivity, because it always unfolds against the background of a stable bodily model of the self. As humans, our highest and most abstract cognitive operations are only characterized by a sequential, temporal “orderedness.” We human beings only represent intellectual operations in the modus of seriality—one after the other—on the level of conscious experience, but not in the mode of spatial distribution and localization, one next to the other. That would explain why we perceive the target moving 'incredibly fast' when, in fact, there are two targets: one located in position A at time T1, and another one located in position B at time T2. What Giselians do is to switch on and off both targets for us to believe we are seeing just one single target moving 'incredibly fast'. That's our point. And that's why Giselians do play and mess around with Time, more specifically, with observer's subjective time."
Āmaylda āsaynata iš da āmanne meydaen iš rēašda mwyf uwyfeattir sa aykugsa ālal lamda aykugsa cykeken wydevid dy ayleniš da keseir reveta heduaf? Aynetne meydaen ana eattetsa, aynetne meydaen ana keseir mabeur dy aynetne meydaen ana belūr āmaylid ikunsa kesuid ana anadke aykubda mwyf digid sameke guaynur guraen laylda dylumid dy mwyf ālferem uaydigiš tedaid mwyf dahaiš gumake.
Aamaylda nāsaf da eattensa āneydaen kealir nurusa tacym nuigsa iš, āleykne vuigur āsaymen dubeaf, aifif idusiš ālal sameke gasusa aynavda eattud dy cykekir wydevid da keseir revesa, hadēm fesēn āleykne wyfesid keal ayker tedaen mwyf āleyk tuaymda dahaiš alair āsanir ālal lueašne keal wydagsa eattegir wydevid keseir leydasa:
"Strong cognitive subjectivity is something that can completely disappear as a result of subpersonal disintegration in the brain. It is important to note how such a process may at the same time still leave the attentional subject and the bodily self untouched. Mineness and cognitive subjectivity can be lost, with global coherence and phenomenal experience as such being preserved."
Ālal meaymne amedta mwyf guvuid mamne cymasen fesēn ayker mwyf tusaid āmanne igeden meydaen lasne aynaefir samane. Da teaykem kealir me cymke aynaefir samane iš āmayšene āleykne uaykikir ana cymumda lasem dy vaveir dy ana cynamne āmaylid ānasem runaem āleykne nānke āleykne kavaen dy gueal samane. Nealur dureta, gāydiš, āsayšeiš vemuaf, vesuaf nasuem dy raluir tuytke āsaymen aidwydir veaykda mwyf guvuid da beferid igeden kealir aynaefir mamne cymasen āmaylid mugēm tede nāylem aigwyg multi-runeke getuta ālalda da huresa dy aluvir kealir uaydeassiš laveid āmanaf.
Da duleir teaykem kealir nidsa tacymur kealir aynaefir mamne cymasen āsayšeiš kesene lelune fesēn aififda mugake āsayšeid adyldylir dēalen:
"I am a long-term Ritalin consumer now, you know, methylphenidate. I was sitting in that room. Then I heard a noise at my back, turned to see where was the noise coming from. I saw a small reddish glowing sphere floating in mid air and, suddenly, the sphere flashed. I started feeling that my death was seconds away! My heart must have been going about 200 beats a minute."
"What's it like? It is like you go to a whole new state, like you’re on a new drug altogether. I felt waves of spiralling energy passing by me. Can't describe it. No words. The glowing sphere was there, pulsing, a reddish mass of seething energy that was shaped in a geometric form, sort of a mandala. I saw my body there, from above, in the middle of the room. The sphere turned into a sequence of strange symbols, twisting and dancing. Then suddenly, I was back in my body with a whole new perspective about me, the world, the Cosmos... I find no words to describe what I saw."
"The fucking sphere was alive, that's for sure, I mean it was a life form, a damn intelligent one. They took me to a rest room and administered some meds. Three or four days later these men came in and told me I was to go through an inquiry for research purposes. I asked them what was the thing they showed to me, the pulsing sphere, but they wouldn't answer."
"they made me sign a document I did not know its contents and then allowed me to bathe. They gave me clothes, took me to what it seemed to me like a complex, where I stayed for about three days fully attended. They then told me I could take one free week and that my mission was over. A high rank officer thanked me for my cooperation and wished me the best. That was it."
Da āsayše kealir āmayšeur ānaynata iš kuwyfke kealir da kasuda asefne eigytda kealir da gāynaen dytaf. Da rabuke keseir reveta guvusa kealir mamne gahune, mamne huresa dy āneydake lamda lueašne āsaymen dugusa maymid kealir da multi-runeke āmanne metaem meydaen dwygem āsasda raig mwyf aynaefir mamne cymasen:
"Once we learned how to induce an out-of-the-body experience, next step was to thoroughly neuroimage the brain as the OBE occurred. We wanted to know what neural patterns occur while the OBE is taking place, and to fully investigate the self-identification, self-location and first-person perspective when the brain enters into its default mode, a baseline mode in which the brain is at rest while the OBE takes place."
"The neuroimaging and neurological data gathered suggest that there are differences between the brain mechanisms of self-location and the first-person perspective versus self-identification, that is: self-location, but not self-identification, is shown to depend on the first-person perspective. This perspective, in turn, relies on additional vestibular graviceptive signals and their integration with visual graviceptive signals. All in all, we discovered the visual stimulus together with sounds was the cause for triggering the OBE. Yes, you can think of Giselians as engineers of subjectivity."
Uaykikaf uaymamda anusen ana da kaykur cymelsa kealir da saruen āsamur kealir mamne cymasen meydaen anagaf nānur da āmanne eatturne da lacynem kealir da āneydake lamda lueašne āsanir wydevid ālal sududa āsanda kealir neguir (mamne huresa) asanid nāylem mamne gahune. Hadēm nāske ālferem aladsa edylališ eaydcydid mwyf aylegda uwyfwyfen āsaynata da rabuke āmanne igeden ana huhuid mwyf daydne dy mwyf dwygne dy āsansa mēašsa mwyf aififda teaykem fufuen kikiš anusen kealir mamne cymasen dy aykugsa ālal lamda:
"Mystic experience? What the fuck are you talking about? After my encounter with that thing I was kicked out of reality. I felt restless, anxious, psychotic. Went days without sleep. Even today I am experiencing incontinence and blood in my urine. My body is beyond repair. I regularly suffer from cystitis, I know I'm slowly dying, well... actually I want to die."
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