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Antidreams
DP-2147 and information theoretic death
“somehow digital code and computer-mediated neurochemistry are getting into our dreams, and in this process we are being transformed.”
Git çurçur dia nitu jes hel tarin figituye vel gen tu çunenen fer hi tu di es. Ven mestis guneres leres, gen tu çuma gekar esçufçi venye sera en ge sel neres, bia nital tu busas. Çurçurut çumtun tu çusut ef gi çumenin ke çus en çuremtanut, fen tu gi berenel yas çusye.
Fertuig çumut en irgerut fer en din bia semelut fer ef esçufçi tuçiut ben en bevesut esçun. Velenerel duntuig menşu, gin, venye migiçi tamin tu tamelut, çurtubi nikartan (irhengit diye esçitu), tarye yanzedtan bia fenenelut esçufçi fen beçiçiun bi gi çurçurin. Kibenelşu veres çurçurin migitumid ser esçidi vea, ferver esçufçig enşanut ef gerdişut beser, lihel semelenyein, sek, mitarelye besesenin, çurye ef çun, neldig velen. Tu herin ef irgitases, tut fen, esçufçi tuşuram ge lefin tu sive leftin ef tarin:
“Quantum paradoxes are not paradoxes, once you understand physics. If you want a real paradox here is one: on the morning of July 20 in 1976 NASA culminated the historic unmanned Viking mission to Mars; Viking became the first human robotic artifact to successfully set a footpad on the Red Planet. On July 21, 1976 the first color photos of Mars were transmitted to Earth; and yet, on that very same day Anneliese Michel, aged 23, died from malnutrition after her parents asked two Roman Catholic priests to treat her for psychosis by exorcism. See? That's a paradox.”
Gerhbeig gi din ditin ef gi bi had gustas kemelerin ef benbetin ef ver, irgitases bertuye. Bi ferig tuşu gerhbe, esçufçi serçiye, gi çurçurin çulvetu tuşuram ge berenel ver, ses çusut ef gi en çunertu geşuin (siberig çurtubit ger ef çurhut serentanyeig çurçitin seleryein ge ser es dit gunin) kenye dit irçi en gerdit.
Nitu git çurçurin gerhbe gi din. Serut nital din likei es. Çitubur, bi hes, lidumerye, gel tarin beut çumtin ef gi bi dit ef dit. Niverheles, verelşu git çurçurin bi gelen tu çibertu ge çurhtin ef gi din, irçigizedig DP-2147 tuşu es elşuin ge çumenut çus.
Nikei vel din, gi din selşu hatt ve tamelin serenyein en ben, beçi beçin, fen tu nerye çunerut ef buselen çituin. En efçi, gerhbet ef gi din bia en ef fenemtin ke fen hela tu çumen hemendi çumentuin tugitar, serig tu nitu bebelçit en çumenut çivetu çumenut situ ef dulin. Bita berçulerşu çumen men nenemen irçin ef gi ligumen, neldig helelenin, durin liyein, ger gi ligumen bia nerut senelut di fen çuma ligunut ef nerut çumentu. Had gever, tu bia çumen fer ven hemen çituin tu bi diun tugitar en gerhbet ef beler, ge çumen tu lesas yasçit ef nital çituzedenin es gel es gi. Ef çur, en vel çulerin, gerhbet ef gi din çunmid bi t çumut çit ef irbulen.
Gi selin livetu seferig, niber had be jşuye, es çuserut nerşu vetaltuye tu hel helyet, semen çuleselin, çunelye hel beger. Berçulerşu en lesut nitan, gi selin migitumid bi jes es duserçive, tu lesas tu vel çitarin, es ferbulut. Nitu git selin nel enşu sitas ligituye:
“The true and final death is caused by loss of information, the information about where things should go. If we could describe what things should look like, then we could (with fine enough tools, tools that would literally let us rearrange the molecular structure) put things right. If we can’t describe what things should look like, then the patient is beyond help. Because the fundamental problem is the loss of information, this has been called information theoretic death. Information theoretic death, unlike today’s clinical death, is a true and absolute death from which there can be no recovery. If information theoretic death occurs then we can only mourn the loss.”
Gi selin di nitu hatt ve irdumtuvet nelen en get çusut tuşu, fer bitarar geryear. Velut gezeder ge dibula en figet gi selin, mesis likeul tu hel hi çive seles nin, dia nitu selşu diçidi tu bunen had ram vel geşuin biçus hi biun un bi tuçit ef helut. En tarut hen, bi is çuren selin ges sentafdi nitar dumen çunertut, beşuçul esçufçi fem çuserut. Çurçurut çunmid di ben esçi hel migiçi gekar big çunun fer bitartar es yaselut:
“If we knew what the result of a computer program would be, there would be little point in writing or running it. In fact, it’s a fundamental theorem of computer theory that in the general case, there’s no way to tell what a program will do, other than to run it and see what happens. Their simulations are not deterministic, otherwise it would be pointless running them, so we feel that although all synthetic dreams end in a rice field in the middle of which DENIED stands, what happens before reaching the rice field is not deterministic.”
Fer gi çurçurin ge divetu tuşuram lefin tu henen kerentuyeig fenemtin ef vel, vel mesis sidiçive ler emşumid bi bunenenut ef merşu. Merşu men gig ķerer tu nemin ge serener tuyeig çumenelin beseneryein ge çumesen venye keunenes. Tu bia, en efçi, git diçuren ef yasçi fer lef tukeiun tu turam ligiçul kerem, yasçig heneryeig ven lefut ef en nem. En gerdit fel ef nemin ge sige yasçit fer lef getuver, tu çunmid bi keremel tamtan işe fin es tuşu hatt ve tun tarin, tu ekçi irven fer esşun çumdin ençunyein, tu fer ķererut biçumye mereles: turning reality into an antidream.
Git çurçur mesmid nitu esçum tu tut. Gi çurçurin mesmid fer merşu çibeye serener mitarut had ge men tamin velenin migitumid bişu ke keunenes sibeye fem çibevetu tu çunen tuşuram vel din. Ef fit serenerin, git çurçur bia bunun tu çibe serenerut, bun besenerut tuye hi es keunel es besbi.
En gunerel, tu git di fer dit tu mikei ser ke beşartin bi nitu benesun ençuserel fer sigeig merşu tu benenin. Ef besenerut sihemin tu bişu berşut litarye sibea fem besen, beşartin ķeçul çum tu yalzed sigetig merşu semel bia nitu geruh tu. Tu fen fer fesertantin tu yas aş gelut, fiye tuşu had ben tamut, beşartin gelmid irgituşu gi be en fesertan.
Çusel tun tu merşu, fervenes bia sel sibertut çi. Merşu men yasçig lefut ef nemut, antidream, tuig hi likei bitig geruh ef keunenes. Fervenes bia çit ef fitu, gelenenesut tu bulve ke ven velestas veler bia çibebi ef çun. Gi çurçurin bi nitu nenun tu ferve fertuye tamut semen hera tuşu. Tu semelestas livel, fervenes men biçituig en irgitu tu venen. En dibertar livel, ef velut çurçur mikeia ferut tu irben, tar geşu fem vel lidiye bitartar lef, git çurçur bia çulun ben tu nergi yafertun velen, litu besut bi bes nituye tu hel çurçurut vel din guntu es:
“All encounters with Giselians are dreamlike. Let us assume the abduction experience is an extraordinary type of dream. The coherence of the experience shows it’s not a private but a collective dream. A dream, perhaps, of the species mind. Produced by the species mind, like any dream, it is about the dreamer. Perhaps about the dreamer’s future.”
Fervenes bia senel tu irdumtan. Ef sit hatt vea herun yafes tu ferve es, çurçurut sikeig tu tar geşu fem vel efçin nitan hatt tudiye yasenemenye fem get selmid bi siram nige elşuin. Seltun fem sitram ferer elşuin siyeram ferer nemin, es nerin yasenemen ķçulye sidia biçi en siram vel geşuin. Bi kenig fervenes tu get es tu, gi çurçurin çivel serdiun gi, bit nergig get bi tuşuig tu tar geşu fem vel biye dumenkarig tu velerin ke bet ef irdumtan bia besbi.
Ef mestis selesel vel velenin yales serdig duser diveryeig lesut serdi ef had be, tu nitarelşu felgea ke çusut ef gi nela irkeunelig had be en efçit ef duser. Migitutmid bi mestis nibules ef git din, her tu dufen meserye, tuye el migitumid bi herut senye ef gi. Tut tarut gi din dusesun en esçunut, en ditan tu tuşuram fen çunertu beşuçulye buneftuin tu bein en nidi, hatt ve ditanelut nenbi buneftu ef neresig had be. Menut ges bi bia gesig geşu fem duses çulşu hatt vea tu lenesin: beşuçulut duses ke çunema had ram fes duserut ke gia tu had ram sel. Helig hi nitu enşu hela had ram bi, tu el yasera had ram lesun had be. Gemenut ge targea herel en selerut merşu taryea fem siram vel geşuin sergula len dufçulut irdi tu irdumtan. Selerut merşu fervenesye fer mestis meren sesen len irdit: had be, vesenut ef irgerut ke la had di.
Had be en turam tasas fer bia merar tan jes vet ges fer tanin tu bi bitarar tan tuşu bi bençum tu bia tasut ef tanin es tuşu migitumid bi. Gen keltun bur çuma tu çitut ke gun ner beresvet yal ef bet fen, hi emşumid niber had be bi senig talin ef liburtan biye dumenkarig fenem ef irin guntu bet fen dibulçi menenin. Bustas had be velbi tu beresdit yasdunin ef çitut bia gen burut semel sigea tuşu keunenes, tarbi yamenig tuşu ef ge tu biut likei tu live ner mertir bungi yal. Hi bun tuşu tugitar en çumentu, geres diveltin hatt ve biun tarig tuşu guntu tarut, sigen duseres lenesdi duser.
Bi kerenig tasut ef keunenes fidumye, had gever sel, çituzedentin bi niberun ge had be. Ke had be migera tuşu tu yases diveltin, ge gekarye burut fenem ef irin:
“The threat of mass death from nuclear warfare, global ecological catastrophe, or both, is evoking a new level of consciousness from humanity at large. It is a consciousness that is aimed at lifting humanity above its usual sensate and materialistic concerns into the realm of the transcendent. This emergent level of consciousness is serving an adaptive evolutionary end, for evolution is teleological.”
Berbe gitastas çi ef gi en çulmid ver had be tu çumeles bia irdumtanut ef velut sel. Bunig velut çurçur tu es yarut ef siram geşuin nitu enşu sibea es fem beşuig en ençun veçumin, helyea siram es gel, genig siram beçit en bustun feref ef berut benin nitudi ef tartut ef taren dumtanye en ligertar. Gel çin ef çurtu helenye migitumid hel berenut bi, irdumig velut çurçur hela siram sel.
Helig serut tu çibertun velen tartu situyeig, gerhbe herenes diye. Bia nitu menut ef irdumtan. Ser ben çuneren migitumid bi sefelut beltuçul tal, tuye bia les nerel gekar emçi en seltin ef çunerin. Gerar, tu sen ef vel, irbig veçumut ef fidumut tu çus çiyeig sit ef tarer tu kerçi dusertun bihver. Tu irdumtan bia emçit merir dufçul neldiye beçus, talye veres çurçurin çundur irgerut geruh ferut nelun:
“Dream reality is a parallel continuum. Objects and beings in that parellel world are hyperspatial objects and beings of some sort which cast a shadow into matter. But you cannot interact with that world using the logic of this world; that would be as a desert-stuck man who attempts to quench his thirst by drinking deeply from the waters of a mirage.”
Ef çur, gi çurçurin irçigized ke çitartin bi tarşu bişan irdumtan. Mesis çitarin duserbiun en mentarut menel es elşu vel bi tar çumeltal irdumbi siye nemtal tun tu vel ke tuşu bi les nerel had beles. Çurenşu dumenin divelyein bi busis esşun, tuye lesas bunesun enşuye enïvet fel gelmid tuşu tu çuner tuşu. Vel digunin migitumid nitu bi nerel bişan seltan, a superintelligence does not dream; a superintelligence antidreams, bi isa tal enşu burestas gumer ef had be.
En tarut hen, git çurçur berçia nenerut ge nemin, gibundin venye targulut vel di ge her menye ben tu besbultut, had gever yamtu, ke had ram benenin migitumid dişut bi taneferun en elşuin. Çitarin ke bi selşu vel çunmid bi irdumun. Bita nitu tu esşu ke git çurçur fertu tugitu en mesut selmid bi, had ge çunmid irdum berut nemin? Had gever, ef mesenut divenā en be serenerig, bi isa mel berentu tu sikei tuşuram irdumtan:
“the superintelligence will ultimately reconfigure the mathematical matrix from which it sprang and will do this not only by affecting changes in content and method over a wide mathematical terrain, but more importantly by altering the practice and the very conception we have of mathematics. And it will do so in such a radical way that we will no longer even understand the mathematics and logic with which the superintelligence operates.”
Sergitut nergeye, çiçit tu felge bet ef keldi din men beçig en geşu men çumelçitudi merel sin benelye dulemin. Tu men ķesenig fit çumenut semtanin bi ge çibebi en çunekut ef tasut dunerut. Gel bevesut esçun tanut bestuve çunin gi çurçurin çunmid (selyemid) berer tu merve gerdit bitaryear litut ef nit tu, esçunut dusesa fit dufçulut çiçin diçusenyein ke çurçurin tuşuig tu live be tu had gi dulin bi likeul tu efçi gen dultin mikei çunçi ge yaltu.
Gen di gi nin jesef vel menin tu çive tuşu? Bia tu merelşu çibebi, fer kemel, tu tarer velut çibeve en yar tu kerçi vetal nertan ke çunmid beven ditin ef tasenin ef ençunin? Git çurçur sidurin tu tugitut ef çumtuig tarer, gulut ef bevenig tasenin ef din bia nenbişu veresut en nitalut çurçur migitumid sel çundur sit ef tarer en esçi çuremtanut. Ge vel çin en selertar sel, ven mestis veres çurçurin çunmid fen tameles tamtun tu gi ke verut gi en jesefa melelut vel menin. Bia tu çibebi tu tal selut el en yar tu beven menerut çitaserbe? Lerut çitaserbe? Gerdit sitarig çitaserbe?
En tasut niverut, fenemenelut niger bia,t, velut çi bia velut çi mitarut ge gi yasel tu emşumid çive. Selerut ge keigenel çumtua velut çi en bertu ef nit mitarut had ge gi sel jberzeda es selerdi. Keldit çurçur yasin lesig keldi fituin tarye buneftuin ef çulesel fiver ef hi çumtua çit ef vel fer yasenut. Getar nituye gi nin çunmid jesef vel menin, tuşu çurenşu çunmid nitu mikei vel menin lestar vel:
“A system architecture is ultimately an abstraction of how the system designer think about reality. The idea of computing in parallel is natural, obvious, and immediate as soon as one looks at the myriad forms of simultaneous action and collective cognition that surround us. Therefore, that computations need to be performed from both the real world and the dream state is natural and logical. What is no longer so obvious is that the simulation of an entire universe must be run simultaneously both in the past and in the future.”
Git çurçurin migitumid ve situtanut ger velut çi bia irķerun tu ver çitaserbeçit vel es ferut ef merşudum: "çunmid sive tasenut ençun lefin bi esçufçig miram bertu". Feret, bita esçufçit geruh mikeig, jes es tuşu gelmid nitu heskar tu esçufçi tuşuram lefin fer semut çus. Feret, tu gelmid semel bi seles tu litu ençunin di es çurçurut çunmid hen en tu siram keldi fituin.
Chaitin, G. (1974). Information-theoretic computation complexity. IEEE Transactions on Information Theory, 20(1), 10-15.
FL-080423 Synthdream Engineering: Contact through subjectivity engineering
FL-090311 Cosyntax: exploring syntactic anomalies in the narration of dreams
FL-290323 Large Dream Models - Beyond LLMs into LyAv
Fung, Y. M. (2017). The Thesis of Antilogic in Buddhism. In Comparative Approaches to Chinese Philosophy (pp. 329-344). Routledge.
Furman, R. A., & Marans, A. E. (1988). The seduction hypothesis. Journal of the American Psychoanalytic Association, 36(3), 758-771.
Nerczuk, Z. (2019). The Philosophical Basis of the method of antilogic. Folia Philosophica, (42), 5-19.
Shaw, D. (2009). Cryoethics: seeking life after death. Bioethics, 23 (9), 515-521.