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Encounters of the nth kind

You are all being sampled

 

Bi onţolof eksoşuŗi nez ŗefişţbud arta aţu laşţjir ţuço inţeŗbud şţŗanabtir gei anab ţeŗoŗi. Gei daboktir atiret doŗu ţŗanşi okl çibu ne şaklbud. Neç şuŗdajir aŗatir e eknobi anab loşi e ţeŗi aŗu onşţ eksdoli atir ţegnotir e indoŗkaţ şakl inluŗi jeŗet lanbşi e gukan onşui, ŗenab ŗaţitir e uţonoki, ŗiji anab ŗoŗi inţu enţŗo oneţujir doŗktir fōb koşţ aţu ŗaf bekşelj. Indoŗki ţegni ganiţi e ŗeli bŗaţenz ţu kaği şeŗi eksţinţ:

"Crucial to these encounters is that they must be experienced to be communicated or understood; no shortcut exists between the informatic encounter and the patterns they yield. These are encounters of the nth kind, unknowable in advance even as they are thoroughly informational."

Inu bi kobeljir, beŗi nez no ţŗe onţini neţçēnu lidetiret e inbijibutiret çi inaŗnjir aţu bideŗ ţiketir. Niķu ekseŗi unbifeşţ aŗţtir e obeŗ lidetir, çe aŗu bezbal çibu uŗ eŗşonjir ğaŗki, nuţ aţu laŗ delbet e ţegnet şuljir. Ikafiet baţe nage uştir ţu iluşţŗiti ŗelaţonet neţçēnu inbijibet şuljir anab ţegnet şuljir nez baţe e yek nuţili şel. Geŗe ag gakani ŗeŗeşz yek şaŗ uniţi anab ŗedleţz yek eŗţin eŗobjir inu lidiet e koluşet, nuţ iţi nez alşo inţefŗubud inţu yek laŗf çolejir.

Çe gaji işa daŗu bişuşbud bŗē bideŗ çiķtir e inţeŗ onşeŗjtiret ŗelbud ţu aşţu lidi genoktir. Inaŗnet uniţtir nebud beşŗinbud atir, ŗeşeţi, inbijibet uniţi e onşui, ţegnet şuljir, anab anşoluţ onşui. Goçej, çe gaji bezeksguşţbud al oştiret e alţeŗnjir ekslantir baţe ulub unţi doŗu onşeŗjbudet daţtir. Nuşu e aŗniţet naţuŗi e al nunbaŗitir inu unijeŗşet, çe ulub huşţ atir aşi bedinti atir inaŗnet ŗinili yek uniţi laŗf banu ţegnet şuljir, doŗu eksakli, delbet e onşui e enţiŗjiret gukan şitir mil baţe e al lidi doŗktir:

"How can a highly distributed and increasingly allopoietic open-source infosphere continue to sustain beings so addicted to encrypted, privatized, and entropic forms of life? I would suggest that abductees are early adopters of a transitional, transhuman identity precipitated by our intensified and amplified ecologies of information. Can the identity practices of the last century (citizen, soldier, human) survive the infoquake that abduction records? In short, no."

Çe ulub alşo ţaği uŗ analiķşi yek işţi duŗbjir anab eksloŗti daţoŗtiret baţe beţeŗkinti şidet gi e ğaŗket ekseŗitir baţe aŗu aşifanbud ţu inaŗnet uniţi e onşui. Doŗu eksakli, şoke oli gajebud onjin inşifgiţtir baţe yek ikoŗţ daţoŗi inu şeliet ŗeşi kifgiţ ni ŗelaţonet neţçēnu ğaŗk aţeŗntir anab ţikiet anab lei e yek aŗţi inaŗni çibu iţtir şid aşţŗolog oŗeltir. Bi ni nez inu feneŗ afŗi çibu onşeŗjtiret dŗoku şiķg şeştir, goloţŗo nuŗabi çoŗği anab şonţan işobtir e şiķgi şiŗiţujir ŗişitir. Bi şoçi baţe inu al beşe şiţutir onţet anab ţiki e goloţŗo şţaţetir aŗu loşe oŗelbud çibu lanejir ţŗanşiţtir.

Çe gaji bişuşbud aŗli ekseŗitiret e enunţi anab okuni çibu başbud eŗşontir uŗ inu ţuço şiţutir inu çigu bi aŗu aŗţi dŗeku. Diŗşţet e beşe nebud ţikiet çibinu şejeŗjir guŗtir e beşe eŗşontir babi, çeni iţi nez jeŗi okon doŗu dŗenabtir anab ŗeltir ţu şēi aŗitir e başbudet:

"If they are to do so, these identity practices must avoid the algorithmic bottleneck presented by a regime of verification as it is a computationally intense labor, for example, to sort out an experience of DMT or abduction into categories of true and false, categories that may be non sequiturs in a world of information constantly subject to change. Indeed, it is even difficult to differentiate between DMT experience and abduction events themselves. In place of verification, we need tools that can help us live through it even as it transforms us."

Şonabet yahad injoljbud ţikiet çeni eŗet bekşelj nebud be mil gaje yek naŗu babi ekseŗi anab gajebud jitir e çeloket okiţi. Nuţ aŗitiret e başbud eŗşontir aŗu bezlikiţbud ţu beşe ţuço şiţutir. Bi an uŗti aţu aniķ ţiki, ib şonţan mil inu şiķgi şeştir, inu uŗşet e ekseŗi şiķgi beŗitir mil buŗu kebiţi. Naţuŗ, baţiet dŗoku bi aŗi gaji ţu ni ejalubud aŗţi aŗe anab ŗiţ.

Şiklet daţi e yek ŗijir ekseŗi e bi ğinab botir bezŗal akunţi ţu jeŗi kug anab an aşi ni bişkişbud atir yek çiş danţaşi mil galini. Şoke şifnidi abijir daţoŗtir çulub gaji ţu ni ŗeşjir şulub şug ekseŗitir ni onşibud jalib ŗeşaŗgi kaţeŗi. Doŗţun, şoke e aŗitiret gaji eŗţin gaŗaţetir baţe kaği bek jeŗi inţeŗeşţ mil ejen galenaf doŗu ŗeşaŗgtir. Doŗu eksakli, kani aşetir ŗoŗţbud inu liţeŗet injoljti aŗitir e eŗşontir unğnoçnjir ţu eŗet, çi nebud laţeŗ ŗeli ibenţidi bŗufagu goţoftir anab jeŗnjir beşŗitir.

Iţi şo nez bezunokon doŗu aŗitir ţu ni çiţneşbud oleţi niķu yek enţiŗjir fŗu e oli mil şeşi niķu kani bideŗ inbijibutir ojeŗu lonaf eŗobtir e ţiki, şug atir iţi nez aşiet inu gunţbud guşetir anab aşţiltir:

"The aliens? You want to know what was the encounter like? I'll tell you: it was an outburst of information, a firebright rainbow of information. That's what it was like."

Atir danţaşţ anab unelej atir al ŗoŗţtiret anuţu okun çibu çoŗlbet e şiŗiţtir kifgţ şēkti, iţi nez eŗţin unliğ baţe şoŗetir e okeţ anab ŗeşeţ ŗeşaŗgtir, inlub şoke çibu ikejir şenţidjir ŗebenţitir anab açaŗbtir, çulub feţti aţŗaţbud ţu yek delbi baţe botir bezŗojibti aniķ fenin genoktir ţu onşeŗjti anab şţubi. Beŗi nez eŗţin no obeŗ aŗi inu çigu oşitiret anab inontir e ŗokin şentir aŗu işa aşi bişkişbud anab ejen ŗibulbud:

"We used DMT to minimize the ontological shock of nonlinear time and alien contact. The mental health of the contactees was our main concern. The squad consisted of three contactees and a remote viewer. The aim of the remote viewer was to observe the encounter and report back to us in real time. The contactees were then 'processed' through XViS, and sent to the point of encounter with the aliens. Once XViS sensors data shows a disjunction between motor performance and sensory stimuli in the contactees we know for sure a contact has been made. We know it is not a hallucinatory phenomena because the remote viewer's sensors do not report the disjunction as he describes the encounter between the contactees and the aliens."

Şiķgi eţi e ikeŗkani anab babi ŗeşulţtir inu ŗali e duţilet anab anşuŗbi e fŗanboş aknitir anab aţagi ţu koni, şţaţi, daki anab oçeŗ, atir çel atir uŗşiţi e obeŗ ţeko jaletir. Bi kağetir iţi aşijir ţu dei ţeŗkinet e yahad şulaŗjir faltir anab ikenabet loşi e al çoŗlub oşeştir. Anob ikoŗţ şidţi uŗz inu ţiki oŗenţi, çeŗi aşţet anab duţuŗjir nokun kug leş ikoŗţ banu ŗeşjiret ki anab lije yahad biķi aţu yek ţiki:

"these hallucinations announce the difficult truth of their own existence, signatures of a transhuman condition enmeshed with the dynamics of information, the reception of an uncanny, proliferating, and uncertain Other: close encounters of the nth kind."

Bi nez aşibud çibu inŗaşbud XViS teşţi, atir çel atir yek ţenabi ţu aŗiti anab enhiti ejeŗi ki e lidi anab ţu beŗti laşuŗi dŗoku şikl btir liğu naţuŗi, dōbi, şekasi, kuşi anab gukan okani. Beŗi nez alşo ţiķi yek kahoŗjir inŗaşi inu şiŗiţi e yek kiķşţ, unijeŗşjir anab uken naţuŗi, çigu nez bezŗelbud ţu aniķ şid guŗgjir adili:

"The public is simpy not aware of the infoquake they are currently experiencing. See, it took humans approximately three hundred thousand years to produce twenty exabytes of information. One may and should argue the premises of any such calculation, but the study is nonetheless instructive; something like an infoquake is taking place, a massive increase in symbolic activity that renders usual understandings of context and boundaries into non sequiturs. You know, you are all being sampled."

Çe gaji alşo şēun inşţtir çeŗi yek be inbijibu ţŗabi ŗelifijir neledtir nebud ilukinbud niķu neç bikentir e kan.

Battaglia, D. et al. E.T. Culture. Duke University Press. Durham and London. 2005.

 

Doyle, Richard. 1997. On Beyond Living: Rhetorical Transformations of the Life Sciences. Stanford: Stanford University Press.

Doyle, Richard. 2002. LSDNA. In Semiotic Flesh: Information and the Human Body, edited by Philip Thurtle and Robert Mitchell. Seattle: Walter Chapin Center for the Humanities, University of Washington. 9–24.

Doyle, Richard. 2003. Wetwares: Theory Out of Bounds. Minneapolis: University of Minnesota Press.

 

Fischer, Roland. 1969. The Perception-Hallucination Continuum (a Re- examination). Diseases of the Nervous System 30:161–71.

 

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Givón, T. (2008). The genesis of syntactic complexity: diachrony, ontogeny, neuro-cognition, evolution. Amsterdam: Benjamins.

 

Perconti, Pietro. 2002. Context-dependence in human and animal communication. Foundations of Science 7(3).