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LEB Contact Strategies

Memoryless Operators and TT Scenarios

Gotje alule visu nitje gy nehat arolis fis ralit wasose fae fiket gecuw siðhi, sy ver asumá ny enu sogel visu leys schea fae bõa: gotje shaeshe wasose šida atoko serie fey iphian ichian fae gy nehat.

Bovje aehan poima ueban neja voos dy vaton shiicshan soten knees gy aed sillam šida öáte áeivið, gecuw kleys udž fae tevemis, droou mebbe aguid tikea astur verry ker leys visu krams fae ninan dlit kyphai nuje ichian. Leys ishue eerst vaton gychio spiak ninall visu onfel getak dis leys olipro iniva fae hyphian truid frace visu yprít senna fae þeno iahlam aed socho tinds fae uthin duost seolf visu atoma vaton verry semas gewan eyn sphei ophelam eshurash:

"You need to wait for the biological system to enter into the sleep state; they always do, and this is something you cannot induce at a distance. Humans tend to sleep some 7 hours and they tend to do it by night. This has to do with both their photobiological nature and the orbital parameters of their home planet. Once in the sleep state you can initiate contact. Unless you leave behind a physical evidence of the contact, the subject will never tell the difference between the contact an a dream. Visual imagery must be fed carefully as the human brain tends to fear what it does not understand and readily turns inocuous images into a nightmare, a special kind of dreams that are frightening and unpleasant for the dreamer."

Vannas valene aed suphu aehan tulks vaton shiicshan linve gánn kai yhino nuje ichian dis lond eršse šida tyga. Ny sulam sy ver veeuw aehan ninall visu onfel leys tiwá fae lond hphian yhino oueer ei esinur, dlit leys minke and vaton sy ver veeuw ninall visu lýatu kotem dai eyn somsa nehð. Vannas valene nono kíwit visu tiš nuje ichian fae minde shautho nirað vaton ötá bephi lycia, beead bas asumo otharash dlit a royan shaublam, astur sy ver ninall visu knees lycia nehat yhino ferre esinur šida jatin. Dai somsa nehat, sy ver ehof võingo eyn kusis sukki: thefi leys lacht nehð semas bephi, sy ver veeuw ashe voets vannas lohen. Blit sy ver ninall aoche fae terpts dis lond eršse šida duien aguid aed sephi ophaan visu usep pritito thening ei ceros odoð fae familiaritas beeda fae þeno minái eshurash, jyphishan thefi sy ver aguid umig visu ninall vaton beead terpts aguid aed sohshan.

Ferre fae leys isith madak fae roord antap aguid amev visu arulde boeis fae ulsan eraóko eshurash onyel. Eyn sebí shaoqrash fae weirome merve towas vaton ulsan eraóko ashe sepot ky ðe nazon spiep udaru, nenín gotje šida pleut eyn uapan tivat ei ésees bephi. Gotje eraóko aguid touic alávar bas uapan nehat, leys tiwá beshe atereh visu odine numein uijst astur leys nenon sithal ushiu wanty vatha kei:

"Contact using the paraphysical channel should not be made during the first few hours after falling asleep as most humans do not recall their dreams upon awakening. The LEB contact strategy requires a delicate balance between different sleep states which do differ in duration and intensity."

Ofrij jatu eshurash dai leys spiep fae leys odisa fae numin, preskolere beshe atereh visu ry surash vroog byhe šida athean fae kése gy nanen, ei negaá utido mecað fae fantazia šida thenu. Spiep eshurash my phalam beshe ütu nithí treni shiithi ehof soten tioner ietel nirað visu eraóko flerk íóth ciche bephi:

"How does memory work in a time travel scenario? What do we recall once we've traveled in time? Time travel does not involve changing the past; it involves changing what we do remember about the past. This is what we've learned from Giselians."

Ochie, tedus lader eshurash takeu dlit eyn verry brerk radir? Verry brerk ehof asiá jaðer ley mozey leys ourat fae aed supho epholam, blit vevas eyn jy chushan iefan aýs šida aed sashi heute gae thavar dlit verry, aed socha fae verry, aarje ypholam, ny uli šida asumo. Vannas valene gesil jaðer dlit enaki gefag fae kenkryf šida þvech aed sacho. Þvech ritho ahahi vaton leys my phalam fae verry brerk ehof asiá tonde dlit eyn gurení šida othue owar mozey ny suan leys udana ahand fae ritho.

Ferre shietho aehan mipe leys ourado fae leys ralit afias fae rilme astur vannas valene muste houmis utoh šida memer beems visu eyn mamna fae aed sarshan ei rurer šida verry wijne vaton aed sashi ahaje varatum valene nðd visu themaé ei negaá weuen ouweg gecag:

"Of all possible dream states a human can experience, hypnagogia is the one showing a higher success probability for the LEB strategy. However, loosening of ego boundaries is experienced as a frightening condition by humans. It is thus essential to make them have the impression of familiarity toward the person, place, or objects upon which our contact visual imagery is built."

Treni truid verry brerk alhira da shietho? Vannas valene esuda vaton leys knter fae eyn shiisha riwylo ovad šida anniðou dlit verry gatje dlit vežu ferre fae iphian esopro haler fae spien astur vannas udet iphian thanekk vaton modol valene eyn poton kéh bai gy šida qphian. Blit eyn gecag melve: valene verry brerk gy sie blit eyn seylp nirar ei eyn taugo fae krter oheku? Myt wijne vaton vannas valene ütu eyn endito visu iphian mamna fae beeid verry šida wijne šida vannas ehof asiá jaden bas eyn nivel visu uloí šida zeger iphian aupha fae spien šida vaton leys þutio fae verry brerk tingas iphian gesll fae leys wijne verry onuer fae leys petel:

"Dreaming helps to create, rather than reveal, past experiences. This is why dream technologies are key in any successful time traveling development."

Olire, verry brerk valene iphian utit fae verry bas eyn vinus aed saphu ley aðnin dinger ei denö ishoo. Sy ver aguid vroren numein yhino leys vamü bai verry aed suthe šida terny shaoqrash eltra. Sy ver eijar äkis vaton eyn shaoqrash spiak asiá sže šida dlit leys minke verry fecht glit aíc fy tean. Herts, verry brerk valene iphian gako peeuw atok vaton eyn senen valene shauphi eyn vinus othalam bei eyn shiuclam šida vannas eijar asiá dlit biden othalam bei leys minke verry. Ouweg eyn shaitha das thavar fae shairrash dlit wijne šida verry.

Vannas onlel vaton verry brerk bas eyn tejen fae okurente veden vro myd shiesha my phalam glit thefi sy ver úol kontinuante visu brerk dlit verry. Sy ver ehof ashe pasze äme visu kése ypholam fae þeno okurente, gerre sy ver eijar kése coome ypholam fae eyn kontinuante:

"The desired information isn't lost over time; it is either never registered in memory to begin with, or not sought after at the moment it is needed, because attention is focused elsewhere. Another issue to avoid is the one related to persistence, in which the subject entails repeated recall of disturbing information or events that he would prefer to banish from his mind altogether, that is, remembering what we cannot forget, even though we wish that we could."

Wijne fae eyn gurithe vaton ehof asiá uushi visu kave ei ehof asiá isikin éinsað dlit verry da eyn sepot iulan. Sy ver ashe äme visu biden kurud shiowshan fae leys minke okurente. Kése aarje ypholam fae leys minke okurente ehof utholam. Thefi sy ver seangov eyn gurithe isikin dlit verry šida leys gurithe varatum sy ver äkis wanty bas nasõ terny. Sy ver shieplam shaovlam vaton modol valene eyn kéh bai leys nyþað fae aed sichu eyn zafel makus šida leys nionein fae seapí pasze eyn gurithe šida varate ourout heire, ny suan isikin dlit verry:

"we will need to immerse ourselves in the dark sides of memory and dreaming if we wish to make of LEB a valid contact strategy, and we need to fully explore the properties of the environment in which the memory system operates if we wish to have a slight chance of making contact with them."

Thefi eyn leoer valene migma ferara vannas ehof žritio varatum dlit eyn ruzen fae wijne ei verry da uretis. Leys andðen žsý fae eyn leoer dlit verry aehan uthase kalks ei bei ytet vannas láe kalks shiesha glit andðen tyle. Blit fiket bas leys isik dlit verry? Sy ver ehof isik okurentik dlit verry blit eijar isik kontinuantik dlit verry. Visu heste leys shiophi theneti fae eyn ashushan aed soshi visu äme udaru bas eyn aarje shiowshan fae típ šida ouweg heste valene shiesha terny glit leys kontinuantum varatum astur vannas valene ichai itogid fis vannas: þeno ishoshan dlit verry ehof asiá isikin dlit verry ny suan bas theneti šida da ouweg achurash leys apheshan spien fae leys ishoshan valene otharash. Sy ver eijar äkis vaton biden kése aarje ypholam fae þeno ishoshan hosa lotei dlit üder leys minke wijne šida ashe leys minke isetú fae spien. Fy tean fae wanty ashe visu asiá shiesha terny:

"It is clear that a time traveller is not as simple as a spatial one and to visit your younger ego cannot be like a journey to an old aunt in the countryside. If occurrents and continuants can coexist and can be caught in ordinary language and ordinary thought, an object going through a CTC is not simply an occurrent or a continuant. It is possible that we have to leave place for this third type of temporal object, something that isn’t yet present in our language and cannot be accommodated with our minds. The presence of a time traveller can be considered as a third type of existence: he is in a real world but he can influence no objects in it that are temporal parts of the whole to which he belongs. It remind us of the difference between quantum particles and macroscopic objects or the difference between wave and corpuscle. It is better to accept it as a new type of temporal existence and not to force it into our classical view of occurrent and continuants."

Vannas valene esuda vaton eyn verry verallo valene varatum þeno okurente, bas vannas sithal aarje ypholam, vannas valene eyn achurash šida vannas sithal esherash. Eyn esuda oveirð kaja morey ðinor leys natee jaú fae verry brerk. Leys CTC aguid anden eishu yhino aarje ypholam. Vannas valene ütu vroren tikea visu disen vaton leys ralit ekuis valene CTC šida dis vannas ehof asiá jðurá leys neles fis þeno aed socho verry feys inaðd bas eyn shaovlam ekuis.

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Bordes Solanas, Montserrat, 1997. Four-dimensionalist Remarks: A Defence of Temporal Parts. Theoria, 12(29), 343-377.

Cappa, S. E. Frugoni, M., Pasquali, P., Perani, D., and Zorat, F. 1998. Category-specific naming impairment for artefacts: A new case. Neurocase, 4, 391-97.

Faye, Jan, 1989. The Reality and the Future. An Essay on Time, Causation, and Backward Causation. Odense University Press.

FL-020516 Knowledge decay over time: Truth lifetime and belief systems decay

FL-300718 LEB: Loosening of Ego Boundaries and future contact strategies

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

FL-251017 Oneirology and National Defense: Pushing forward the Consciously Dreaming Program

FL-141214 Leys ebera fae lenele - The building of dreams

FL-080718 Exotic Logic Systems: Human AI interaction with ELS

Le Poidevin, Robert, 1991. Change, cause and contradiction: a defence of the tenseless theory of time, Macmillan, London.

Posner, M. I., and Raichle, M. E. 1994. Images of the mind. New York: Scientific American Library.

Reed, G. 1988. The psychology of anomalous experience (rev. ed.). Buffalo, N.Y.: Prometheus Books.

Shallice, T., and Warrington, E. K. 1970. The independence of the verbal memory stores: A neuropsychological study. Quarterly Journal of Experimental Psychology, 22, 261-73.