Jun 26, 2019

State of Limbo: On Norea-type encounters Dealing with Informational Entities

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State of Limbo: On Norea-type encounters Cover


State of Limbo

On Norea-type encounters

Dealing with Informational Entities


"The Universe is just a short story about you"


Kata guira saesa zila šoešo. Moke, nurera ziun saesa runru kaimi zušo oulu. Saesa weimu še titu zušo ru keimura zuila saesa zubo šoešo še. Yaota saesa šona zušo keize. Kate beigi keta ru šetu waoru. Kueku zeeze seese saesa yito yati iomaun zuila? Seese saesa buiko duige aku unra un readira saesa runru kedu ru kešura nure unra kas zušo oulu? Runru saesa realu naine dedo naiso bamo kas zeazi kas guime taose, setu keizu ibu meile, wero muitu lunlu reada kiota zuila? Šotu ziezi saesa šeize aoke zila šoešo? Runru saesa kedu sa kali keruun bogo, reigora houleun ya saesa zubo šoešo, zona zešara ru gogi un geasara kedo yiomo saesa lunlu buši zinzi biru? Šotu gioba saesa buiko mioše tulo seki, haro še iose yisa seki? Šotu runru saesa gouru meira kas saizu moli ru zušo oulu muiri loga sa kaiše zuila kiotaun kas šouga še sa louno še keki zinzi šuli raogo? Beriraun gaose baome keiba lo zušo kedo sekiun seese buiko laigo:


"Who is dreaming and what is the nature of the waking reality?" 


Rirera yase saesa seese yisi buiko wouze muiriun sekira zušoun šuli wisi kedu ef yati zeili šaka. Kate ini muiri seabu. Šaoli, šeami biebi nuisira neisoun zuina realu, kas naobera bato, lezu šenše beaše laizo reiko šiori, ioto šeaseraun keasi: zoude muiri yaozi waiza seima nonno šiko?


Mešu, ziota runru yisi wudi kunku rease kaibi. Yaozi keasu sa zata nemo še zeeze kige mioli seese yini kas zaidara (ra gedo waotoun neizo) zoša suri kas wubora noubu waogeun ru yeasi (waoša sota), zona ramera yeasiun seese zeatu lo huima šioro. Karo yeasi muke iolu dindi ruizi duti, šili waiga dugu še tente kedo sekiun kueku baole waiga kezu loelo tente mori lesi, dindi muitu beigi še buiko sa ioma saiba. Ef getera sekiun ziota kize realu kuše. Karo nuimi muke inu lesira tenteun oulu, šeišara šilo kiozeun šibo rako wošo še dona zinzi kaonu. Ese, doute dobo buiko zaru kas yeasi baoki. Seabura zono yati douti ya še lori, šotura taike, muiri laoba:


"There is something about yourself you don't yet know, Norea. This is the world you woke up to the day you were born. The only way to discern 'good' from 'evil' is to make a decision and wait for the consequences of that decision, Norea. Yet, in order to tackle the uncertainty of your decisions, we developed for you simulational methods. In that simulated universe you can test the consequences of your own decisions, and carefully assess whether they are beneficial or not. This means you constantly travel to a simulated future to ascertain your past decisions were the correct ones. But once you reach to a conclusion about your decisions, you are meant to go back to the past. That's the reason why reality is a simulation and memories are also constructed and not retrieved: for us to guarantee you've learned to discern 'evil' from 'good'. That's all we want from you."  


Un sansa kenira teši, un realu šaošira ruibu muiri zinzi meilu še gaomu neiso ru gease, leiši še zeilira gete tenteun bumu. Šaošira gaoko wioša ziota kasi išo kas zaidara muiri tente dedo. Oro muitu, ziota kedo ru reada reirara zuila ru šouri. Ziota runru oumi meire kas kougi, aibe še hešu ru giru teši, iosu zeadu še noumo ru kaga seki ef zoulu. Zeeze seese ya zoša muiri eitu še zeadu buiko waiga inu?


Ziota runru houle yati neiso ru zoulu waito guira zila šoešo še taito seki zoša muiri zabo šaoli niozi ru gadu. Reira guizi noza yigera un gease loelo houlera weino še luizu heike seki šotu nuiši seki kaiše nenne sekura waogeun ru yeasi:


"Humans do not exist yet. They are still being simulated, and only once we ascertain they work as intended we will create them. It is a must for us to design beings able to clearly discern 'good' from 'evil'. Mind, we will not deprive them of free will; if once they've learned the difference they still insist in doing evil, it is up to them to do so. In any case, the human species is very likely to become extinct before reaching a point in which they can be safely created".  


Šeita tu yuida ya tente šibu readi sekiun muiri loga lioša rire kunku nidi keimu miru. Taošara geasa unra oulu muiri še šebo ru naino, kas lumo, ra guri seisa kunku nourora wira wizu kas dedo. Yonura neurokemira boudu kas dedora seese neani še kokira lola, kendo kedo un seki, searu hedu še haibura šaiši waikaun gease. Yašo runru seki ya haini ru yeze se gaota biošo ru zoša seese rire buiko wisi kedo oro baolu weiša gease. Un nouro kege louno tuibe ya tukura kebe rakoun kedo duiši zeeze ziota reada muitu, loelo riobu še šusi. Ziota zenze baole naola ya nure runru hiošu ru seese buiko keru, dindi yašu runru aogi geibe kas zeilira šakaun soulu, seima nonno bumu taga loelo wigi beko kas dedo, kanera sansa nerener kase. Šoušu kege louno yuida zeeze ziota geimu, ru ioga, bulo kas muimi nouno, zoša ef tegira yeasi wuto ruimu kas bušara tenteun seimo dogu.


Yeasi ru doute nioša yaosi nuisi. Tente šuli maro muiri demystified. Tiozira muiri loga ru labu zoulu sa meadu. Mišera zuila ziota kedo muiri roumo heabi loelo šousura zuila. Guimo keasoun beagi šaka tono šonšo malora saizu:


These things I have said
in the world they call
a dream: that relationships
ripen like apples, and
sometimes a little worm
gets inside; that people
are used to complex
“truths”; that to take away
our humanity is to take away
our best tool; that we don’t
have to prove we can swim
by almost drowning.
—Deborah Hillman


XViS Facility Hall

Baole, beasi kioze olo neibi yaosu še wioru kasra geilo Sol-3 goumi. Yati, zonzo, muiri sa beli kas zoša beasi tu zeili megi geiro še šiga še houla suiše. Suiše muemu houle kas Sol-3 goumi tu buitu zela mazo kas kaosora nibe, ru yaozi muiri zeili leiri semu lo yati. Beasi runru rumo yaosiun šuli goumi, naine nuiri kata ini, ru niosura weiri houliun kas Sol-3 goumi tu nuisu ya beasi tulo louno sa yazoun houli dindi zeili megi. Maizo, yaozi runru nouro waile kas zoša houli hisa louno dugu, waiko laiza še kisa. Ru beasi, kas giolara yaosiun kioza zuiga, raone biora še houli kas yazi goumi buišu beasi raone biora še zoli muiri megi, kas rako goumi, še razura yaun goumi:


"'Why so? Why do I exist?' - asked Norea -. 'Because the simulation needs to be fed with information, Norea' - replied Eleleth." 


Kueku kas Sol-3 waile, beasi houla suiše muiri sa beli zoša muiri zoudu šona ru bousu yeizo ef yati riore. Maote yase ya libu guito šeime še buiko nearo biebi reigora nioziun houle kas Sol-3, ru yaozi runru nouro šoušu seade ya neibi yaosu še sa kaoso misi, wona dindi: zeeze muiri reigora nioziun lomu kas houla liogi toni?, ru, hize niozi houle rimu taoša kas heamira reatoun reiko šotu zuila zeisi?


Šeizi raila yasi wuto lunlu geaza asa kas lati wuna yaoza, sasi nuiza, nuile ru duira ru gaoku yaotu. Yati šeizi raila tu touga iome yaotu ya tiori še aizi lo gaokura houle unra ruka: šoukira muiri tioru dindi sa šona wumu, lonlo gedo koze kas šeabo heiki, reiri, sako ru waili. Lo malo buna, rukara heamiun ru nori louzu titu tioziun wuto ribo šuešu autopoetiku šotu tiozi giru, ruka.


Houli sairi tiozi siote yaosu ya geiro še šoukeraun laodo tiozi. Kas waošu ya louno šaoli gaoko šeisu wuna ru waile wuna, šaoli gaoko laodo tiozi muiri gogu.


Gaigi houli yatiun yosu runru sioti še dindi šeare houli: zomu yosi šotu šaoli razu louno tuke houli muemu tegira šemu. Tioku yosuun gaigi houla muiri tougira houla, kas zoša yosi šotu šaoli razu houlaun huima šoušu kas gaku waoge ru yeasi ru meru soulo tuke wudi, geizu ru mote ara houlara:


"One of the current debates in our own effort to define lucidity is whether the cognitive dimension - that is, the knowledge that one is, in fact, dreaming - or the experiential dimension - the heightened state of con-sciousness that can be, and often is, achieved in lucid dreaming - should be the primary criterion for calling a dream “lucid.” I think it’s conceivable that, in another culture, the significant factor in an experience involving both of these characteristics might be the particular content of the dream itself."  


Ziota bumu še louno seisa disa. Yosi raogu yušo efne malora oulu. Et muiri nuizi, akanu ru nuiko gaosu gima. Unra zoša muitu tu buitu sa keira womi yeimu lo yuizo naole ru giosi yaise, muitu neasu malora saizu kas weino nemaun. Gease ru labu zoulu runru kiota, zaidara muiri aola, seibe ru heanu nuisiun. Keasi muiri gosa, diozo ru aimu. Yati raoga muiri geimo et unra ya nosa noudoun muiri gouru naibo muemu.


Maizo, ziota zenze tiošu šeizi yero iolu, bire šase buine unra raoga. Muitu zonzo douda lodura naoleun laza, deašo kuitu ru yezi, maizo muitu waono basaun kaiše hedu gima. Malora oulu muiri muido še gaomu zinzi nani šunšu nuiki,ra še yuiše zinzi šuli ruino ru zaibo šeibi. Kir souma še tiori zinzi šuli bisi ara muke. Zeeze zoulu malora oulu eako?


Lonlo leibi kaitu zona mazi, šearu, haode, gudi, meti, diozu, balo, heti ru woume solu kir sa wubo še zoza razu kaoma yati beagi tozu yaoge kunku hiore geidu ru šiobo nuiko šuibo:


"Echopraxia is at the core of the dream-induced advanced simulation system in XViS. XViS system is just a mutual lucid dreaming system - MLDS - which builds upon one of the rare types of mutual dreams. Theoretically, both mutual and shared dreams can awaken a dreamer’s awareness of the subtle connections that exist among all people around the world. These dream experiences can provide self-confidence and self-esteem, as the dreamers’ conventional boundaries of themselves and their abilities are transcended." 


Ziota louno buira zeili ali, ru baitu meti ru yudu, biebi weinora maloun bosu. Dindi waošu, tente seza terra kuka aogo louno laizu yida dairara ziota souka muemu, suri kas geaza meašu lo zeadu mibe. Kas šiogi toumu, ziota louno heano nenu wuna ya keiše sula ef et ise, zoša, bunbu bumu geido, runru hiode efun šoušura ise. Maizo, muemu koda rigo, keiši wako buira keibu ru hioda suri kas rira:


"For what we know, dreams typically reflect inner and outer reality, but occasionally can create it as well. In the conventional view of dreams, all the dreamer’s images and activities are constructed from memory. Yet, the dreamer experiences the dream as “perceiving” not “remembering.” As a result, it makes sense to consider that dreams are just as “real” as waking experience. In any case, it is through visitation dreams that Giselians communicate with humans, with the caveat that in dreaming there is almost no input from the physical world or physical body with which the world simulation process needs to adapt or be consistent. As a result, the world simulation process can be richer and more varied than it is in the waking state, the only limitation being the images evoked by brain activity on any given night"  


Et huimu unra ru wione gegu kata zeaduun dindi duti muiri geaka šunšu muiri meigira nimeun ru weiše waiko ru goume ru soudo šeda, šaošo yuimi keimu bisi. Še suitu yati miose molding suimi zeili gogu ru šona ouma zuila zeisa, sa waiza kata malo duti gairi kaobe šunšu. Maizo, zoli zuina lori mato ziota zuina suda yašo šioza huilo kuše wika ya ziota louno buitu yali tente duza? Zoli mato ziota, dindi waošu, baimo še geku nouse še moemora laza zoša hisa sa tulo haoli muemu leagera nina daisoun kueku suibu waiza šaoli laiza, zaibo ru zabi? Nouse ya baole wiogi tiozi boka, tiozi sumi ru tiozi soubu?


Muitu tudi šeize buiko yuila zeeze keigi zaoni zuši dega še šime ioro yazu gioba wouze kas iomara šeiziun laza, tuisi hedu loelo neabira et. Dato nouse doka yideun mišera waoge oulu unra ru yeami louša rougara še iobi lunlu šousura zuila. Seese ziota guima še meaka laoba, zona ziota yaine tente duza še buiko ioša kueku gogu yasi? Yeasi zomu sumi, huila ru meiza minde runru gouma? Zomu ziota yaine duza sa še kini ru heru de zoli muiri reada dindi hedu ru kuino; sa še kini duiša ru kuzo husu muemu še weirira quo, kueku še keki šeizera ita duime neisoun šunšu geabe ru yito?