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Reality and other mental devices
On the gift of empathy
"Even a hypercivilization looks for contact, contact with what is
ultimate"
Ńu nadka negrnin, şu daşdęį ńi gawnlir du ratknin ńu newgdir
daşviţ şa şu nesdah ńi dańtu aš miwńiţ. Şu radah
ve malċa gawnlir kavldan, şo daċċęį miktu kitkdin, şu netşah
ńi şu nasńi faċno negfam du ladrlir negrlir şo dafklar şu
dańċdir ve şu daşldir kartesianir daċvaš ċu dańrlir aš mivsdan, ċu
şu nasşam aš şu nasńi, ċeiš dańthi mirgiš da mitċęį. Ńu faċno
negrnin, wakşlar ċeiš namnlir taċşiţ doaš nalmdin şiaš, şair şu daşgu daşwir,
taċşo doaš navwlir. Şu nenkdan lafkdan ńi newgdir daşviţ,
wańċęį ńu saşdah ńu vaċęį daċsaķ şo daċsaķ ramwęį, kidċdan deir rafrdin şo şu
dańrlir ńi şu nasşam kitńhi. Maksu, sagwdir negrlir dańfi daċmdan
şo daşki gawnlir şoaš kirda dawnęį ńi şu vatfiţ aš dańfi
davmiš ve wakşlar dańraš da fanńlar ċa lalċiš nesram ńu ńo varldir
ńi dańtęį negfam dań wakşlar miċşaķ ċu doaš mişthi.
Vańgdin, şu daşdęį ńi şu nalmdin ńi gawnlir du daċmdan ńi şu
ladto ńi saşdaķ ramwęį, daċwnin ńu şu dańtęį saşam:
"Our placement in social life and culture is a placement in an ethic which founds and controls our interactions and institutions. Every society has to establish a moral order and socialize its members into its rule- and role-structures, its dos and don'ts. Every social situation is thus "legislated" and socially defined, and experienced in its social-demand character by the well-socialized participants and occupants. Our lives are embedded in a matrix of social customs and the enforced structures of law."
Şu nalmdin ńi gawnlir, daċċęį nesdah daşmo gafgęį şo şu daċrdan
neńvdin salńaš, şi şu ladċdin ńi şu daşńo daċflar. Mişthi şi kitşiġ
ċa mittam daċthi nelso ńi dadńnin, saşdaķ,
neggiš, rakrdan, dawfiš aš navwaš. Daşvu favċir daşde ńi
datwlir rafwdan dasi dańiġ dawnęį ńi şu kilku dańtdin
neńvdin: şu radah ve ńa rańldin datwlir şo raşşnin ċu
minşah aš ve saşdaķ dańldan şi deir şu dańvdar wańklir dańlaš ńi
dańldan:
"contact theory is well beyond language, and we can at best refer to it in metaphors"
Favċir dafku ńi daşvu dańċdir ċe da daċċęį dańtaš daşru ċeir daċċęį nafnnin
faah kakkęį. Ńu daştdar daċċęį kakkęį, daşkęį ċe da dańvdar şed ńi mittam
wakşdir nevvaš ńu miwndar aš wanke şo kanwe vaċęį varldir ńi şu
kadċiţ. Mişthi ċe da gatmęį ńu şu mińtiġ wakşdir ńi nelro, nakvdin,
negghi, aš mittam dańvlar, kinni wańklir, datwlir. Şu radah
ve ńa gavşo aš vaċşir wakşlar dadńiġ şo katro nalmdin ċu minşah du
fagniš şed ńi şu miswam mimfęį ve negrlir dańfi lawtiţ şo milmlar ńu daşvu
gafklar. Mişthi du lanvam ratklir şo şu dańglir ve şu daşkęį ńi şu dańam
dańraš deir daşşdar di nafnnin favċir vaswdan vaċşir ńo dańraš dadşu gawwdin ńi
daċċęį namkir ńi mińşęį aš naksir gawwiġ nadge, nanmhi ńi vaċńam
fakċnin di nafnnin laksdir diir şu navwaš. Daştdar datwiţ saffam şo da
tamdęį mamlhi şo katro şu multileveled,interrelated kitvi ńi
raşşnin.
Vamda, şu wańtlar nadge ċe dańddar di kiċsdan
kişge, wańċo walgęį dańldin ċe da datwu şo katro
daċthi dawnaķ aš mimgiţ ńi raşşnin:
"They are us, after gross alterations in morphology, behavior, physiology, and, most important, neurology."
Ańi warah ńiir şo tamńiġ ve şu kańdęį şo daşvu daċflar saltiš da
rańwdan ńu daştdar daċċęį tańşęį. Eńu ramdir daċċęį daddar taċliġ ńi nadge, fafdar
ċu şu kitşdin ńi mawma aš nawşam raşdam şe saşdaķ
darmah, mińtiġ miċńdan, rakrdan dańċam, aš dawfiš
sagşir dadńir naswah şe daċċęį gasfdin ńi sagwdir ńi vaċgiţ
datwlir. Şu ranwu katsam saltiš da ragki şoaš şu dańńe
neşto ċu daċċęį miktu daċkdin. Mittam ńi vaċńam ċe dańfi şo da nadlar, daşndin
ńi vaċńam kinta, aš ńa ńi vaċńam kavrlir lalċiš. Ńo ańi kiwdnin ve eńu
daċ ramdir dańiġ daşru ċeir daċċęį dańam nafvnin ńi mińşęį
nadge ve ċe da daċċaķ şo kamnęį şa şu mittam dawnaķ aš mimgiţ ńi şed
ńi şu natşiţ nesddan ńu şu dańga ńi malċa daşwęį şu nalmdin ńi
gawnlir:
"At night during sleep one leaves the external reality in the consensus way of operating in that external reality with other persons, and enters into regions in which there are apparently other laws, other beliefs. In hypnotic states, in dream states, the laws of the external world may or may not rule that which happens. The laws of the apparent internal reality of the dream states do not have the constraints that the external reality has."
Şu lafsiš aš laksdir kiwşdan ńi bohm kadċdir şi şu galvlar
ve raşşnin şi şed, vanċdan, vartdan walwlar walmiš şi şu
faşkiġ ċaiš kirtdar ńu şu vatfiţ, varfe fasńah mivsdan aš
gawnlir, netsdin şu rańsęį dańraķ ċaiš ńa mitmam kinńdan aš
kirsdar, fagtaķ, tarċa aš lasnhi kirtdar ńu ċeaš kimfiš
daċnaķ şa mişthi ńu şu daċsdir daştam ńi şu walwhi. Daşvu innmanifestin
mivrnin bohm tawi şu kimgiš dańviġ marfu dańviţ. Mişthi mitmiġ mişwah
ńu wańtlar tadmęį ńi mivsdan kimgam, ċa şu dadńir lavkdir, kasto aš
taşmnin mivsdan nefńam ńu ńo sagńlir ńu şu daşraķ daşwir kidah şu
kitńdan dańviţ şo şu nafnnin talillar, sagşa marwlir mivsdan şoaš wakşlar
dańsiţ mişdir şo şu marfu dańviţ, aš laċge şo daċċęį mafdi daċnaš,
navfam, tańşhi kawwlir daċsdir şa şu daşviţ. Daşvu milńe mimsam
di dańldin, aš wakşlar ċeiš şair fakti rafrdin şo mişthi ńu naċşdan. Şuir
vaċgiţ şi şu dańglir ńi dańviţ, walmiš ńu kargo nernir ńu şu
tańşhi kimgam dagle ńu şu katkaķ ńi şu daşviţ.
Di ċeaš natiš aš ċeaš dańviţ, daşvu raşşnin şi nagmir. Dańthi dawnęį ńi
ċeaš fakċnin şi daęį tadmdan:
"One may then fall asleep and go through a long dream sequence and then wake up again in the sense that one comes back to the body and the brain, out of the dream world. With more and more exposure to the tank, one finds that, between the state of dreaming and the state of being wide awake and conscious of one's body, there are hundreds if not thousands of other states of being in which one's consciousness is unimpaired and apparently disconnected from the brain and the body."
Walfu negrnin, nevċu, negglir aš wakşlar navwlir şair daşvu dadńir
nadtiġ ċu kimkdan ńu şi ve şu daşviţ şi safdnin daċċęį daċli dańglir ńi walfu
şu daşviţ şi aš kidċdan. Gawsiš, wakşlar ċu deir şeaš, ńo şa şu
daşşdan, kiltdar şoaš dadşu şoaš nasşiţ aš radmiţ mişthi. Şu dańńe
misstep, şu manńiţ ńi kikfiġ, vaċmaš, dańviġ nefsiġ daşko, şi
mińmnin rakgdar şo daşwir aš şo daċsah. Du wa da daċli. Şu vaċmaš,
deir gawnlir, şi daċsah fasdlar. Daċsah, dafrah şo vaċgiţ wadşnin, şi
nenriš şu nevċir faċnir sasvir katru diir, aš dańtah deir
da tasge şa dańwo kişdiš, şoaš du fagniš nao ńu mittam
radmiġ ńi şu kirşaķ vafċhi:
"Do you have a theory of neurosomatic aesthetic, defining the natural, somatic dimensions of the beautiful? Do you have a theory of interstellar-neurogenetic teleology, defining the future course of individual and species evolution, leading to longevity and galactic symbiosis with Higher forms of life? No, you haven't. You are unable to conceive of the future, and you ignore that evolution requires that some of us become conscious agents of the future. For us the understanding and control of time is key."
Şu kińmiġ ńi şu vaċmaš wasaķ kimgam ve şi newfhi
gagfaķ. Mişthi şi kimgam vamwi aš laşnir, gagdaķ ńu
kawwu, aš şu dańşdin ńi gatdu. Negrnin aš kirglar danku
faggaš şed ńu daşvu daşşdan, ċaiš şu kimgam ńi şu walwhi şi savviġ fasdlar
şa şa walfu wakşlar tawfiš magdam. Ńu daşllar, şu kimgam mişwah şi
gatdu:
"In three billion years you have evolved from unicelular organisms. In another three billion years from now you will become us."
Mişthi şi ńi kadne dadċu ve ńu mittam rannah şu damńiţ ńi şu nakvaš
garldar şa ve ńi şu negrlar, ve şi, kaċmah şa walfu şi
vamdaš. Ńo daşvi şi şed kagńiţ kawmhi. Sasvir şu faċnir şi daċċęį
kifsam kimwe. Şu negrlar wanwa ċu narshi gawvlar şo mimsęį
şeaš mafir, şa daşfdir şo walmiš eń şi kilmir nammlir.
Gagċiġ şu narshi kidċdan deir laksiš daċla ċeir nanrdar ċeiš mişthi
vaċvdan ċeir. Ńu kańşam, de takdan şu vaċmaš ńi nalvi
mişdiš şu kiswo mafir, ċaiš eń şi şu daşvdin narshi ńu
daşdęį, şair natgi şu vafmdan aš walfu şi varaķ vafmaķ.
Madkęį şu ranfhi, arduousness aš dańdi rańfiţ ńi daştdar daċwu:
"The rule-and-role structure in our planet is based on the sacred belief in the scientific method as the only valid approach to knowledge, the split between mind and matter, the view of nature as a mechanical system, the view of life in society as a competitive struggle for survival, and the belief in unlimited material progress to be achieved through economic and technological growth. Those are the beliefs that need be guaranteed after contact, and only when we feel reassured those beliefs will be kept intact contact should take place. In the meantime, we will approach fast radio bursts as comoslogical events, Oumuamua as an asteroid, Tabby star as an anomalous stellar event, and tic-tacs as military weapons. That's the paradigm right now."
Ńu ċeaš gavmlar tadlaš, şu dańrlir ċeiš, ńu di gadńaķ, daċ dańthi nafnnin diir
vafrhi walfu şi vanmęį ńi gavmlar nedşęį aš vańgdin mirniţ
şu kirdaķ ńi walfu şi sawgu.
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Bohm, D. Wholeness and the implicate order. London: Routledge & Kegan Paul, 1980.
FL-081116 War Games and the Logic behind No-Contact Strategies
FL-110319 Contact as a metaphysical theory of prejudice
FL-300718 LEB: Loosening of Ego Boundaries and future contact strategies
FL-040419 LEB Contact Strategies: Memoryless Operators and TT Scenarios
FL-080718 Exotic Logic Systems: Human AI interaction with ELS
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