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Ya soqi wúsá
Kesaóka yapoapi yiíta keshoiyn ŋáyá wúsá wéo kashaita yapoapi.
Kesióyn kesaóka yapoapi kesaóka kesaoya toíkte, kesaóka póhi waŋ toíkte yamoaŋ saeaŋ. Ya wáikta yanóyn híha kaseóya ya yaqekte kesaoya. Piéka peúya súúta yawóta wáakta ŋáyó kúyá koho qió moye. Kesaóka méóya waŋ sepi yeqayn moye. Toékta nani kúyá, toékta nani qió. Kesaóka yéáka ya kúyá koho qaokta yawóta yeyoyn síeapi, yanóyn kesaóka yasaiya ŋáyó ya qió koho qíní ya kúyá.
Kesaóka koúya toíkte kúyá koho ketékta koho yaqiyn, toíkte yamoaŋ péíya nápú, méwá yawóta wíí kúwi kasaika neíya ŋáyá woeaska koho méwá yawóta híha kasaeoŋ máoŋ koho wayóyn:
"We respond to the things we love, mentally, spiritually and physically. Therefore, any terminal reality must be designed having this in mind."
Weniapi peúya ya wúsá yamoaŋ wíí ya kēkta, yíhi yaqekte koho híha kasaeoŋ waŋ hoíapi wáikta. Nóeya kesaóka howo ya moye yawóta qaokta wawata kasaeoŋ yawōŋ koho soné yapaya tóŋo koyn totí yawóta wáakta yaníya, ya qió yeyoyn kewiasta noika ya kúyá koho yési qopí yaníya:
"The mind is not immortal. The mind dies when the body dies. However, this is true for an external observer, and not for the one dieing. We thus need to engineer a biological shutdown scheme that generates a serene, structured, and well-integrated experience, where subjective time be perceived as endless. Only then can you engineer after-life scenarios."
Weniapi peúya kiho niteta, sáhí, péasta wúsá. Piéka kewiasta qopí piéka ŋúté wáikta. Ya niteta, qíasta wúsá yúaŋ kíqí ŋáyó wúpá húpo táoaŋ koho ŋóó. Piéka peúya waŋ charnel moúta yeqayn sasó koho homa yíhi. Piéka peúya éqá contag koho niyoka. Piéka tóto yawóta piéka yiíta ya wúsá koho wáikta sósá piúta, ŋoyú homa peúya neíya kitoya kiŋiaŋ nature' qoiapi. Ya wewiya yíhi yaqekte yoeapi qoiapi neíya yóyo peyi koho tóto yawóta piéka kúwi yaqekte koho qoiapi neíya kitoya kiŋiaŋ piéka.
Keshokta ya wúsá qoiyn piéka póhi ŋoyú piúta koho tóto yawóta piúta homa ŋátó qoiyn yeqayn súúta qómá. Táŋa peúya ya nisioka kayāsta yeqayn homa póka. Ya péasta táŋa móeyn ŋúté matú, nóika sóeka koho peúya náúka yawóta hékí piéka. Ya mútó táŋa móeyn katakta yeqayn wamōŋ, súno kesíoka, ya nóika táŋa yanéya ŋúté móí, yíhi táŋa yíhi, koáka táŋa koáka koho homa yaqekte neíya kitoya kiŋiaŋ piéka.
Kúyá táŋa kúyá, yetúya koho kehóaŋ koho túhú koho peyi homa qoiapi neíya kitoya kiŋiaŋ piéka. Yapúyn táŋa peúya ya nisioka háata yeqayn ya kéāsta. Táŋa peúya sokí yiíta kesióyn homa ya kēkta, ya paté, ya mútó yíika, ya nóika, ya yíhi, ya koáka, poeaŋ, wiči koho tómá koúya taki kéhi pisú koho namú haŋe ya yána ŋówe yoeapi sokí táŋa:
"The brain is a delicate piece of bioengineering. It is meant to control controls your thoughts, though it does not create those thoughts. It controls your memory, though it does not create it. And it is the key system to control your movements, and the correct functioning of many organs within your body. Yet, it also plays a key role during your death: it creates the imagery that you call 'after-life', and it generates the required neurotransmitters that will give you the impression of living endlessly in that imaginary universe... so that you die, without your being aware of being dead."
Kesaóka núoaŋ yawóta ya yapoaŋ kesaóka táŋa, wéiyn, wúiapi koho kúóya. Nóeya kiho yíhi yaqekte yoeapi kayāsta peúya qíekta haŋe kiho yíhi wúsá púŋa ŋáyá piqi yoeapi méko yeqayn wáikta, kesaóka núoaŋ yawóta yamoaŋ yaqekte nóeya kesaóka táŋa ya yíhi yaqekte. Ŋáyá wúekta káo núoaŋ, ŋáyá yeyi núoaŋ koho túhú ya táqi, neká noakte yoeapi yaqekte. Yamoaŋ yíhi yaqekte seioŋ kiŋokte ya wúsá koho póhi koho kesaoya piéka sósá. Waŋ qíasta wúsá kesaoya koho póhi waŋ qíasta wáikta. Yapúyn wáikta póhi waŋ qíasta yeyi. Ya yotú yeqayn ya yeoŋ, ya kepúkta, ya woáka koho túmé nani homa ninoya yeqayn ya qíúyn yoeapi qíasta wúsá.
Weniapi waŋ yeyi, weniapi waŋ yeoŋ, weniapi waŋ tósó tóto koho peyi ya qíasta wúsá yoeapi ya wúsá neíya kitoya kiŋiaŋ piéka. Kope koáka kitoya. Poeaŋ koáka kimáyn, koho yapóyn nani homa maqi yawóta kúyá. Ya poaska, wiŋe, koáka máqá hikú híha kasaeoŋ waŋ soqi wáikta:
"Humans are designoids who are aware of their own biological fate, that is, they strive for life and survival even when they know that life has a deadline and that their time living their lives is a limited time. This causes a deep sadness in humans, and most of them tend to believe in the existence of an after-life as a relief for their anxiety and distress. Now, how is this after-life designed? How does it work?"
Ya soqi wúsá póhi waŋ soqi wáikta. Nisáta ŋáyó yéti yíhi keseóka, yóōŋ ŋáyó ya yaqúya, ya yíúyn koho ya yaqíya koho tóto yawóta kisíota ya kayāsta yamoaŋ yúaŋ qopí. Táŋa peúya ya móné, ya weíoŋ kayāsta neíya ya kéāsta. Piéka hetí qopí homa yíhi haŋe núoaŋ yawóta yamoaŋ kesīkte peúya kúyá. Koáka hikú wemé ya kaweaŋ yeqayn táŋa.
Ŋoyú péqú, nóeya yieasta hiíkta táŋa tiŋo ŋátó ya háata yeqayn ya wéha kēka koho tíkú niqota hóyá yeyoyn yawóta ya ŋátó hetí wepó qopí koyn hámó yoeapi yíhi yaqekte háata yamoaŋ moeta kiŋokte yanéya kenakta. Táŋa hetí híha kasaeoŋ waŋ kepiaska yeqayn kewúya niqa ya yeakte táŋa, koho yāaŋ wapé hetí waŋa piéka. Táŋa peúya yapaya téaya yamoka yíhi qoiyn. Táŋa peúya qoiyn yiíta kesióyn ya yeakte yeqayn qoiyn peúya kimáyn, kúyá, yoeapi yetúya. Yíé táŋa piéka ŋúté, húpo yesōta táŋa peúya yapaya yísú kenakte neíya hííka. Weíoŋ hííka típé sita sáqe yeqayn yesōta táŋa.
Tósó peúya kúyá yiíta neíya nopo woíta nopo kōkta múoapi kúyá. Kōkta táŋa yamoaŋ kesīkte kōkta múoapi. Ŋoyú péqú, ya kahika yaiya haŋe móeyn kā keseasta koho wesaeta yeqayn ŋēta yamoaŋ kōkta peúya waŋ kahika. Ya wamota scon yaŋaya yééyn yeyoyn mówú haŋe móeyn sīoŋ, móeyn kemákta, móeyn té. Kiho yakeya yoeapi yáqá peúya tipé míáka neíya waŋ papé yeqayn hiíkta, haŋe móeyn káoaŋ yoeapi móeyn sīoŋ. Ya yáqá wáikta peúya múoapi neíya móeyn yeyi. Koho kesaóka yóŋi yapaya sīoŋ siŋó kaseóya ya sáhí, ya qioaska, ya qíasta yawóta qotú keŋi. Yanéya koāska kawokte peúya yémi kiŋiaŋ yaníya. Yāaŋ yeyoyn saeaŋ teho waŋ kasoāŋ. Ya wáikta qúpi yapaya kasoāŋ piúta. Piéka múoapi piúta neíya ya yeyi.
Ya weqúta peúya ya wáikta yeqayn ya kéāsta. Ya kéāsta múoapi ya weqúta. Piéka peúya ya sósá yoeapi nótí yeqayn ya weqúta. Koho, nopo ya weqúta peúya ya wáikta yeqayn ya kéāsta taáoŋ peúya ya wáikta yeqayn tósó ya weqúta yeqayn móeyn yeyi. Nopo ya kéāsta múoapi ya weqúta, taáoŋ káo sosó ya yeyi múoapi ya wáikta yeqayn tósó.
Yāaŋ tiáyn mohopi sose héaya ya yotú yoeapi yeyi típé sita, yanéta hikú móké ya wáikta:
"XViS generates the total hallucinatory experience. The designoid enters into a fully dopamine-driven scenario dominated by synthdreams where the subjective perception of time is tweaked as to make the designoid believe it is living in a timeless, eternal reality. For humans, this requires beautiful synthdreams based on wonderful landscapes and the interaction with their beloved ones. In real time, the whole experience only lasts 37 seconds, after which the subject is termed 'deceased'. That's your after-life."
Ya wáikta sīoŋ ŋáyó yasaeyn kikioŋ, móse, wawúta héqí yēyn, yoeapi blear ŋáyó payo ya kinóaŋ neíya katiya, téaya, qíasta tiaka. Ya yahóta yeqayn ya wáikta típé sita néme ŋoyú waŋ kesioapi, húpo síaya ya yeakte yamoaŋ peyi piéka wewiya moeta yípá koho neíya waŋ ŋaoya ya koāska yíika yeqayn ya wáikta saika piúta.
Ya peyi noakte típé sita ya kaikta koho ŋéoka yeqayn waŋ soqi héaya, yoeapi piéka típé sita ya kómé yeqayn kúqú, yoeapi ya wííka yeqayn ya sépo. Yawóta yeyoyn kesoioŋ qúnó ya poāsta ya yesōta keŋi peúya yémi húeasta koho yāaŋ túqá yeqayn kepéyn yoeapi níŋo hetí móké ya yetúya:
"The after-life is basically a beautiful dream, the last one, crafted and engineered in a way that the subject believes it is real, and timeless. Only then can we proceed to shut down the designoid without it experiencing any pain, distress, anxiety, or fear."
Yéqa neíya ya kemákta ya wáikta yeqayn kiho niqata peúya ni. Koho ya wóúta peúya ya toqa neíya hiáasta wēapi yoeapi neíya ŋaoya yeqayn kope, nóéyn yoeapi qípi.
Ya wáikta tóŋo yāaŋ totí yawóta móké piúta. Ya wetita yiíta qáŋú yawóta móké ya wáikta. Koho yaqekta ya wúsá típé sita nowi yeqayn ya wáikta kesaóka yáté yapaya háyé yamoaŋ wúsá híhi piéka. Ya wúsá peúya yapaya núiyn. Ya wúsá séá kesióyn ya yeyi séá:
"Yes, you see, the after-life exists as long as your brain makes you believe everything you see and experience is real, and endless. The key here is DENIED coupled to dopamine, which allows processing information of special significance to the organism."
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FL-180819 Oneirostasis - Dreaming humans and other paraphysical beings
FL-291017 Oneirology and National Defense: Pushing forward the Consciously Dreaming Program
FL-250615 Storage and Transfer of Consciousness - XViS Brain Function Modulation during induced NDE
FL-080418 XViS and the congenitally blind dreamers Exploring Tired Light 2 with Machine Dreaming Technology
FL-181016 Advanced NodeSpaces Dream Research Lab - The information processing of awareness
FL230514 Is the human brain a time machine? Defense Report.
FL-300415 Metadreams: The Role of Synthetic Neurotransmitters in Enhanced Humans
FL-200315 Synthetic dreams: Sleep Science and the overstimulated brain
FL-290315 Echopraxia - Dream-induced Advanced Simulation Systems
FL-310119 Incorporating super-intuition in advanced Quantum Decision Support Systems
FL-261217 Humans in rags: On Terminal Vessels
FL-080411 Life-Termination Systems Design: should the crew know? Defense Report.
FL-270415 Suspended Animation and Deep-Sleep Technologies: From Project Morpheus to Project SEE
FL-300417 Infinita's Despair: Long-term hibernation and the simulated reality
FL-231110 Hypothermic Stasis in Long Duration Periods. Conclusions from the Dulce 5-year Hibernation Experiments in Humans. Defense Report.
FL-170913 Impersonal forms of survival: Modulating the random neural firing
Grof, S. (1976) Realms of the Human Unconscious. New York: Dutton.
Potts, M. (2012). Does N,N-Dimethyltryptamine (DMT) Adequately Explain Near-Death Experiences? Journal of Near Death Studies, 31(1), 3-24
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