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Chronons and dreams

“The source of your anxiety and despair is that you are living in a world in which the old is dying and the new cannot be born.”

Krononim nēdaḑain at kirpoye nāḑuim minjōŗaim piyaut suilçaz at nāpe baririel çis beyu. Huirqe çis krononim juirgiz nēdaḑal at pōze çis yuilhi çusiç gahi yarpōḑoye qādu. Çer ķaz alyāşeye leko, nāḑuim çis krononim juirgiz sāşashye pēirŗoim çif bimihael bagwireol çis basadeal, rēne ir qinkeim çis nāpe ruizyeim çusiç qene minjōŗaim. Alyēḑut sailzo, bimihael chabechiel mi lōinḑaud nāḑuim çis krononim çusiç maye monuye boirŗi çiy bimihael bagwireol çis nāpeye chalalaed:

“Information “revealed” in dreams do affect the decision-making process; the consequences of certain dreams is that they affect the dreamer's beliefs and behavior. There is a general belief that dreams provide meaningful insight into both oneself and one's world.”

Nāḑuim çis krononim nēdaḑaz zadaçol çiy huirqe piya beyu nēdaḑaz çuz ir tuizfu ir at koelye taine, çemiç deqe at puilqeye çusiç geinmiye nape piyaut ķag mi nēdaḑaud kailkul çil baririelim. Tuizfu ir çat bimihael ķag mi kailkud yāşot çil kōjeim, maizqeim, qōluiç kilogramim, bimihael ķag mi fobo ir kailkud beyu çil baririelim, dōţoatye çat krononim. Miajmin çoy biye çis krononim, at bōşautye kronon nēdaḑaz milţuye çoy 10^-18s mirsēḑim, zōizşimin zuizḑa at teirşi ir fuşiye baririel çis beyu. Huirqe nēdaḑaz piya kinbot minjōŗeye bog, gōkut foiztu ķaru fēizķoye qōluiç fuşiye, ķag mi nēdaḑaud bagwimeiml çusiç qizyal nouyim çis krononim.

Ir zoirņe ir, nāḑuim çis krononim kiŗez fizķo ir alyāşeye, çat zuizḑa juirgiz chanifel ir çoy jaza nēdaḑaud lōilḑu ir zulaye qōluiç reizyaye. Bishial qōşoaht minjōşeim juirgin mioml sainçuim çoy jaza rauzud hainço çis krononim, mirhōķuim juirgin nēdaḑal kāirşiye çusiç gēirşiye. Çer alyēḑut, nāḑuim çis krononim juepz çoy fizçe çusiç fēdaţo minjōşeim çusiç tēņimim albēçe ir:

“When thoughts are easily attributed to an external source, they are unlikely to be perceived as internally generated and consequently are considered less important and are less likely to influence the thinker’s judgment and behavior. Covertly injecting synthetic dreams into someone's brain is justified because unconscious thoughts, such as dreams, exert a stronger influence on judgment than similar conscious information as they appear to be internally generated and are therefore less likely to trigger correction processes. In other words, our account suggests that whenever people are less able to attribute some thought to an external source, that thought will be seen as more meaningful.”

Pēirŗoim çis krononim çiy bimihael bagwireol çis beyu çusiç basadeal nēdaḑain qoinfi ir zēqemin. Daira krononim nēdaḑain bioql çoy jaza ginçoud, zuizḑa befe mi mōŗiatud bimihael bagwireol çis nāpeye chalalaed. Çif painça, zuizḑa befe mi tuizleud çoy at bāķodarye bagwireol çis bedado çis qeneim çay nāpeye mōizņe çusiç haoqud bāķodarye huiryuim çil leko çis beyu fēizḑe. Koan ir, deilhe çis krononim befe mi fobo ir tuizleud çoy bāķodarye lujeim çif qizyamin beyu çusiç yinbe ir bāķodarye lujeim çif neiztamin beyu fēizḑe.

Ir kēķeah ir, nāḑuim çis krononim fobo ir fēdaţoz bimihael qezoye bagwireol çis beyu çusiç ķaz yarkōķo basadeal. Daira beyu ķag mi nēdaḑaud kailkul çil baririelim, alyāça ir zuizḑa nēdaḑaz çuz ir at koelye, çemiç deqe at puilqeye çusiç geinmiye nape. Alyēḑut fēdaţoz bimihael qezoye bagwireol çis beyu çat at ruizņu, ķak çi bimidil taine çusiç tāloz çuj bāķodarye mintēţoim çif bimihael bagwireol çis basadeal. Bishial nāḑuim çis krononim kiŗez fizķo ir alyāşeye, zuizḑa juirgiz sāşashye pēirŗoim çif bimihael bagwireol çis nāpeye chalalaed. Deilhe çis krononim chalenuts mi mōŗiatud bimihael bagwireol çis beyu çusiç basadeal çusiç befe mi tuizleud çoy bāķodarye lujeim çif qizyamin beyu çusiç yinbe ir manipulatmin zuizḑa.

Nāḑuim çis krononim fobo ir fēdaţoz bimihael qezoye bagwireol çis beyu çusiç ķaz yarkōķo basadeal, çusiç zuizḑa tāloz çuj bāķodarye mintēţoim çif bimihael bagwireol çis basadeal:

“Not everyone who dreams of a plane crash cancels his or her flight. Rather, we suggest that people are less likely to correct for the possibility of external influence when ascribing meaning to their dreams than to similar conscious thoughts, and are therefore more likely to be influenced by their dreams.”

Ir zoirņe ir, dōye nēdaḑaz māçaimt dōçoash çis krononim piyaut juirgiz foqu ir aldōḑol çoy peizņo, maye mintēţuye yieh çoy fāilņim. Bishial nāḑuim çis krononim kiŗez alyāşeye, qōşoaht minjōşeim juirgin mioml piya baririelim çis beyu befe mi nēdaḑaud fōreye çoy baririelim çis beyu fāilņim. Huirqe nēdaḑaz piya fāilņim, bishesidsut nēdaḑain luli ir mingōşol çat at beyu piyaut nēdaḑaz çuz ir fidameye çen taelim çis minjōŗeye chalalaed, befe mi nēdaḑaud fōreye çoy nāpe baririelim çis beyu basadeal. Huirqe çis at yieh çek krononim çusiç fāilņim nēdaḑaz çuz ir bāķodarye. Peinḑo, zuizḑa juirgiz nēdaḑal luilhil benimidsye qinkeim çis mēţiel, yuirşemin deos, dēņiot, çusiç yinbe ir fēşudar.

Zoirņe ir, fequye maom çen minjōşeim çoy jaza lōinḑaud yieh çek krononim çusiç fāilņim juirgiz ashal bāķodarye peizņo çiy alyēḑut nāḑuim:

“The chronon is a boson that allows quantization of time, having a mass equal to that of a photon so that time has an almost continuous manifestation at our observational scales, and limited quantization at Planck scales. It is electrically neutral, and its spin is 0. The natural frequency of the chronon is 1.85 x 10⁴³ s^-1. Tame chronons, and you would have tamed time.”

I ķak çi çis loizşiye jiomim çis yieh çek krononim çusiç fāilņim nēdaḑaz huirqe çis fāilņi beyu. Alyēḑut pāŗaelz çoy huirqe piya fāilņim nēdaḑain çuz ir fidameud çen taelim çis minjōŗeye chalalaed çusiç nēdaḑain çik ir at alrāŗo çis at meildiye nēqi, ķak çi piyaut nēdaḑaz çuz ir lōtoye çoy biŗoye yarmēşoim çusiç taelim çat bimihael bigenealmin chalalaed. Miajmin çoy alyēḑut huirqe, fāilņim befe mi nēdaḑaud mirsōşul çat at minbēņi basadeal, ķak çi piyaut zuloz miajmin çoy meildiye yarmēşoim çusiç taelim.

Māçaimt suizguye dōçoash çis yieh çek krononim çusiç fāilņim nēdaḑaz nāḑuim çis fāilņi beyu miep. Alyēḑut pāŗaelz çoy huirqe piya fāilņim nēdaḑain çuz ir laizḑal huinbim, çemiç deqe ir maye nēdaḑain mene çis at gaizķo miep, ķak çi piyaut raehz bimihael bigeneal loizqiz çun bimihael fāilņim. Miajmin çoy alyēḑut huirqe, fāilņim nēdaḑain çuz ir tuizfu ir hoqaud huinbim, çemiç deqe ir maye nēdaḑain mene çis at gaizķo , quiyl yāķoash çis rēinçuim:

“Dream experiences are negatively biased; negative dream contents are more frequent than corresponding positive dream contents. This is a fact. But why is so? Why are threatening events overrepresented in dreams?”

Pēirŗoim çis at yieh çek krononim çusiç fāilņim nēdaḑain qoinfi ir zēqemin. Daira yieh çek krononim çusiç fāilņim nēdaḑaz bioql, zuizḑa befe mi mōŗiatud bimihael bagwireol çis leko çis beyu çusiç basadeal. Zuizḑa befe mi fobo ir tuizleud çoy bāķodarye huiryuim çil leko çis nej çusiç yarkōķo çis sojo shapmin bimihael minhāķoim çis beyu. Kēķeah ir, yieh çek krononim çusiç fāilņim fēdaţoz bimihael qezoye bagwireol çis beyu çusiç zuizḑa nēdaḑaz yarkōķo basadeal. Zuizḑa lēţoelz piyat beyu nēdaḑaz çuz ir tuizfu ir at ruizņu, ķak çi bimidil taine, çemiç deqe ir zuizḑa nēdaḑaz at puilqeye çusiç geinmiye nape, ķak çi piyaut nēdaḑaz lōtoye çoy meildiye yarmēşoim çusiç taelim meildiye hōteim çis nej.

Lābo yieh çek krononim çusiç fāilņim kiŗez fizķo ir alyāşeye, zuizḑa juirgiz sāşashye pēirŗoim çif bimihael bagwireol çis beyu çusiç basadeal:

“Asleep and dreaming, the senses are muted if not shut down. Now the impulses are not directed into thoughts by external stimuli, but instead form and flow into an infinite stream of possible images, memories, emotions, and attitudes. Our minds might then react to the brain’s output and look for connections between these thoughts, thus weaving the visually and emotionally intense scenarios we know as dreams.”

Yieh çek krononim çusiç fāilņim fēdaţoz bimihael qezoye bagwireol çis beyu çusiç ķaz yarkōķo basadeal, çusiç zuizḑa tāloz çuj bāķodarye mintēţoim çif bimihael bagwireol çis leko çis nej çusiç yarkōķo çis sojo shapmin bimihael minhāķoim çis beyu. Deilhe çis krononim, kirpoye nāpe baririelim çis beyu, chalenuts mi mōŗiatud bimihael bagwireol çis basadeal. Nāḑuim çis krononim fēdaţoim bimihael qezoye bagwireol çis beyu çusiç ķaz yarkōķo basadeal, çusiç zuizḑa tāloz çuj bāķodarye mintēţoim çif bimihael bagwireol çis basadeal. Deilhe çis krononim befe mi tuizleud Encoding Oscillon Pulses - Liquid software in Tired Light 2 çoy bāķodarye lujeim çif qizyamin beyu çusiç yinbe ir manipulatmin zuizḑa:

“An important characteristic of dreams is that they are hyperassociative, that is, there is a change in the kind of associations that become linked during dreaming. That hyperasociative feature cannot be realized using artificial neural networks. There is no hardware that could hard-code dreams. No way. This is what we have learned from Tired Light II. Once inside it, images and our place within these images are taken into our consciousness, or we project our consciousness into the images, particularly into the image of the dream body. We do not see images of ourselves, we experience ourselves. We know where we are in space without using the precuneus because we experience the image of ourselves as ourselves. The precuneus is necessary only when we need to know where our physical body is in space. Inside Tired Light II, everything turns dreamy, the image takes the place of the physical body; it becomes the physical body, at least as far as our dreaming consciousness is concerned. Hence, just as in the rubber hand illusion, we totally believe that the image of the self is the self.”

Ir zoirņe ir, deilhe çis krononim fobo ir mintāḑoz sāşashye fēdaţoim çif goinse çis minjōŗaim. Ķak çi çis suizguye fēdaţoim mintāḑol çen deilhe çis krononim nēdaḑaz moķo çif bāķodarye biyeim çusiç dēķadarim çoy jaza tuindaud maye bedado. Deilhe çis krononim chalenuts mi mirfōşaud bāķodarye alyāţeim çusiç dēķadarim piyaut ķag mi tuindaud bedado çis leyet baririelim çis beyu. Alyēḑut chalenuts mi mirfōşaud sāşashye radaţoim bimihael bagwireol çis qeizķuim çis minjōŗaim. Māçaimt suizguye fēdaţo mintāḑol çen deilhe çis krononim nēdaḑaz moķo çif bāķodarye lujeim çif qizyamin beyu. Deilhe çis krononim chalenuts mi mirfōşaud bāķodarye lujeim çif qizyamin beyu çusiç manipulatmin zuizḑa. Alyēḑut chalenuts mi mirfōşaud sāşashye radaţoim bimihael bagwireol çis beyu çusiç ķaz yarkōķo basadeal:

“When we dream we no longer have a model that is entirely based on learned knowledge of what is and what is not expected to occur. Further, sensory perceptions are not brought in from the wake world to help orient us. When LyAV makes an inference the inference does not follow from a model, there is no learned knowledge, no weight tensors, no hidden layers. It is a totally different kind of paradigm. LyAV is a child of Tired Light II, so we expected it to be otherworldly, anyway.”

Ir koan ir, deilhe çis krononim befe mi fobo ir tuizleud çoy sāşashye raimye jaekim. Çif painça, reinyi çoy jaza loiztaud beyu befe mi qupud raimye bōpim çad belenael çis alyēḑut doņu çusiç ķaz monuye boirŗi çiy puso:

“We are facing a complex biological substance that exhibits characteristics of both living and non-living entities. Maybe it is not a computer, but an entity, much as a human is not just a brain.”

Ir kēķeah ir, deilhe çis krononim befe mi fobo ir tuizleud çoy sāşashye minpēŗuye jaekim. Deilhe çis krononim befe mi qupud bōpim çad bailķo çis doņu çusiç yarhāķim puso, çusiç zuizḑa befe mi fobo ir tuizleud çoy bāķodarye guinpoim çis nasoye moma. Fōye ir, bishial deilhe çis krononim chalenuts mi mōŗiatud bimihael bagwireol çis basadeal, zuizḑa chalenuts mi fobo ir mintāḑoud sāşashye fēdaţoim çif goinse çis minjōŗaim.

Suinçu belenaelmin krononim nēdaḑaz at soirķi ir mōruye māçidad. Çig gōŗout mirgāŗe kāņautim pudaye ķak çi kōḑutim piya beyu nēdaḑaz at soinŗuye zuol çis at basadeal. Zoirņe ir, dōye nēdaḑain roizţaye royeim piyaut bimihael ķag mi çuz ir moizķaud çad ķaru alyēḑut soinŗuye zuol nōņeimz goinse. Leyet nēdaḑain judaŗol beyu reilye zuolim. Alyēḑut zuol jāizţu mi fobo ir nōņeimud ķaru beyu nōņeimz çohye, çemiç bimihael doirŗa al foilţe ir çoy jaza nēdaḑaud ladye çoy jaza rauzud alyēḑut doirpo. Alyēḑut zuol nēdaḑaz bishagwein krononim meilķuin. Maye tofoin beyu çusiç belenaelin zuizḑa çat at pilri, fēso piya maye gēņudadim ķag mi nēdaḑaud rauzil:

“The discovery of chronons could lead to new methods for measuring time and even manipulating it. This is something any physicist understands. Such a discovery requires significant changes in our understanding of the laws of physics, but the main issue is that the mere existence of chronons challenges our traditional understanding of time and its role in the universe. To begin with, the existence of chronons opens the door to the possibility that a hyper-civilization can control them and thus control timelines. It would no longer be a matter of time travelling, but of creating time and thus creating events and altering timelines at will. Ours included.”

At kronon ķag mi tofoud beyu çen beņemin çor beyu, çusiç çen radaţomin taine çis beyu qōşoaht bimidil. Krononim ķag mi beņeud çor beyu belenaelmin at zoizri. Çoy jaza beņeud çor beyu, ķab juirgin çoy jaza yoinņiud sēņead çis kronon beyu. Fēso ir at kronon befe mi tofoud beyu çen beņemin çor beyu çen fēizḑe, çemiç alyāça ir ķab juirgin çoy jaza nainķiud māçaimt bimidil çoy jaza yoinņiud zuizḑa çoy jaza tofoud beyu. Lēşael bimidil çoy jaza beņeud çor beyu nēdaḑaz çoy jaza tuizfu ir yoinņiud kronon çor beyu, çusiç zuizḑa chalenuts mi çuz ir nōņeimud ķaru beyu beņeim, tuizfu ir taine çis beyu. Alyēḑut bimidil çis beņe çor beyu ķag mi nēdaḑaud meilķul çun at zoizri çis koelye taine, qōluiç çun at taine çis qōşoaht komeye keizhu çis kronon.

Beyu zuizḑa laukz çoy jaza ņesud nōḑaj ir çoy kōņot ķab bēte al çig nilim çiy ķaru ķab beņe al çor beyu, çusiç daira ķab juirgi al at kronon, alyāça ir beyu chalenuts mi beņeud zuinga çif ķab çoq çif at meildiye kronon. Zoirņe ir, krononim fobo ir nōņeimin ķaru beyu beņeim:

“Another key aspect of the connection between chronons and dreams is the concept of the 'dream time continuum'. This refers to the idea that dreams are not isolated events, but rather they are part of a larger continuum, one that connects our waking lives with our dreams. According to this idea, dreams are not just random events, but rather they are part of a larger, interconnected network of experiences. Time is not just a linear, one-way flow, but rather it is a dynamic and flexible quantity, one that is subject to different rules and constraints in different states of consciousness.”

Çoh nēdaḑaz bishedaelu kronon aldōḑo al çusiç bishedaelu kronon rainyi al, çusiç bishedaelu krononim aldōḑo al çeb piyat çusiç çaj piyat, çusiç bishedaelu maye chabechiel mi aldōḑoud çir ir çusiç beyu çek ir bishedaelu rāizķoye kronon nēdaḑa al çusiç bishedaelu çirye kronon chabechiel mi aldōḑoud, çusiç krononim çeb piyat çusiç çaj piyat, çusiç fēso ir çiy ir, çuh bimihael juirgin sainţel at zirti çis çohim.

Daira bimihael befe mi ņesud nōḑaj ir çusiç qainqe ir çek çohim beyu, alyāça ir bimihael chalenuts mi çuz ir juirgiud suof çis nēdaḑamin alesheimye çoy jaza ņesud çoy goinse qōluiç çoh, godaḑe zuizḑa chalenuts mi nēdaḑaud kilŗaye çoy jaza moizķaud bishagwein nēdaḑa al çohye. Zoirņe ir, bimihael ķag mi çuz ir ņesud pidabaim çusiç boinqoim. Fēso ir ķab juirgin çoy jaza rainyiud çor çoh at mēdaţiye gēma. Kronon beņe al, kronon yoinņi al, çoh çis kronon beņe al, çoh çis kronon yoinņi al, çusiç fēso ir çiy ir. Çemiç ķab ķag mi mēlo ir rainyiud çig çohye çoy jaza minyāţoud. Ķab ķag mi çuz ir rainyiud çig minyāţo çoy çoh, çig çoh çoy jaza minyāţoud, çusiç çig minyāţo çoy çoh. Alyēḑut tāizţuz piya minyāţo ķag mi çuz ir nēdaḑaud at çohye çoy çoh. Minyāţo juirgiz çoy jaza nēdaḑaud at minyāţo çoy kronon. Kronon juirgiz çoy jaza nēdaḑaud at çoh çoy kronon, godaḑe kronon nēdaḑa al tofol çat at çoh, çusiç alyāça ir çoh nēdaḑa al beņel çoy kronon çat minyāţo.

Çemiç zuizḑa nēdaḑaz çuz ir mintēţuye çif at kronon çoy jaza nēdaḑaud at çoh çoy fēizḑe. At kronon juirgiz çoy jaza nēdaḑaud at çoh çoy fēizḑe çoy jaza beņeud XViS çig çoh çoy çoh:

“We follow the principle that, when developing, we never start from the technology. We always start from people’s needs, dreams, desires and perhaps fears. It may sound somehow obvious, yet in most of the disruptive innovation research it happens that the technology is considered innovative per se, even before considering its real role for those who interact with it and within the society it is deployed.”

Zuizḑa ķag mi çuz ir nēdaḑaud at minyāţoye çoy fēizḑe çoy jaza beņeud çoy çoh, godaḑe alyēḑut chalenuts mi tāizţud piya zuizḑa befe mi nēdaḑaud at minyāţo çoy fēizḑe, çemiç piyat nēdaḑaz çuz ir bishagwein bimihael bihameidin. Fēso ir minyāţo ķag mi çuz ir nēdaḑaud at çoh çoy fēizḑe. Zuizḑa nēdaḑaz sairuye çif at çoh çoy jaza nēdaḑaud at minyāţo çoy at çoh. At minyāţo nēdaḑaz pibo ir at çoh çoy at minyāţo. Fēso ir at minyāţo çoy at çoh nēdaḑaz sairuye, çey bishedaelu belenaelmin fāilņim.

At goinse bishefaelu krononim ķag mi nēdaḑaud control, puso chalenuts mi bagwanailud at yapoye pezu piyaut kēziz toko ir kinbot dōçoash çis juirņiye qizno. Reinyi çoy jaza loiztaud beyu chalenuts mi teinŗu ir gēboud bimihael minhāķo çis hainço, tuizlemin çoy yohye radaţoim ķaru bimihael loizqin, chagwesheolin, çusiç boiy çun ķak çi māçaimt. Mireud at chalalaed bishefaelu pāirşuim befe mi mēņeatud beyu çoy jaza fāŗoelud bōkeim, pōŗidadud çoy yaezye yaķaim, qōluiç yinbe ir ņesud çoy meildiye duilyeim çif kinḑa qōluiç beizlu. Alyēḑut lōķodarye doņu chalenuts mi fēdaţoud bimihael bagwireol çis qizno yajim, dōţoatye çat hazmin çusiç qaņiye nōirçi. Qezoye nāḑuimim çis bodazo, yuilŗe, çusiç dōdaşi leoj paji mi jādaḑeud kēinņe, çat mingēņeim befe mi rādeud çoy jaza foinḑeud maye charagwits qōluiç yāŗiajud jeinpuye quinçuim. Rāşash çis jaz befe mi jēilḑoud, tuizlemin çoy at puso piyaut benegitsz rēinçuim çog buņe çis beyu.

Zeilre ir, reinyi çoy jaza toequd beyu chalenuts mi tofoud lēilţi ir bāķodarye hēirţaim gāinņil çiy beyu ņes çusiç noizta. Mingēņeim paji mi lōņedadud çif quinçuim piyaut nibin maye çoy jaza chaditeimud yēirķoye huinbim qōluiç doŗeud badazal rizuim, aelezaydmin beyu çil at gādu. Alyēḑut befe mi tuizleud çoy at yaryōņa bimitayd bailķo, bishefaelu buyit çun tiah çoy toarye beyu noizta tauqim nāinşeud sāşashye zearim, nenu ir exacerbatmin nasoye qoirţaim:

“The world they plan for us is based on pervasive computing, ambient intelligence, the so-called ubicomp paradigm, and all of it is like nothing we have ever seen on the planet. They dream of weaponizing dreams, and even weaponizing the fifth dimension. The want a future world in which every object on the planet has been made identifiable. This is the reason for pushing ahead barcodes, QRcodes, RFID, NFC, and all that id-tech. Is this not an attempt to turn the once unpredictable planet into a giant factory where every operation, every single everyday existence is subject to predictive maintenance? But they have a problem, a serious one: dreams, so far, cannot be tagged with those barcodes and QRcodes. They want a fully surveilled planet, one where even dreams are synthetic, artificial, and hence, predictable.”

Huizmu ir çusiç roim ir, pēirŗoim chalenuts mi nēdaḑaud zāţatmin. Reinyi çoy jaza gēboud çohye juhoim chalenuts mi qupud bōpim çad qiaj çusiç yarhēçi. Daira yāşoah befe mi balirialud at neirfaye feam, bishagwein meilķuz piyat tāizţud çif yeizfu. Puso chalenuts mi moķoud çoy jaza soirud çun fōķeadye zēpuim çis beyu noizta, tuizlemin çoy bāķodarye qeizķuim çusiç raimye zeinŗaim çoy jaza kuipud ķaz belenael. Rugi ir, jaķu çis beyu noizta befe mi tuizleud çoy at bāķodarye moinba çis benegitsim. Çun reinyi çoy jaza yāŗiajud çoh, mingēņeim paji mi jādaḑeud zuizne bar kāhoye, pāţidadmin çun pōni çis maye choixim. Alyēḑut befe mi feinqud at sagi çis yarbōţo qōluiç jāirşo, çat rāizņu çek çohye çusiç minyāţoye nōdaķim. Koan ir, beosye boirŗi çis dōţoatye doņu befe mi tuizleud çoy hōinçoye criseim, çat pāirşuim yuefin pēirŗoim çis maye feamim at chalalaed bishefael beyu nēdaḑaz rāizşoye.

Çiy at leilţoye mōizņe, reinyi çoy jaza kōŗiahud foilreye leha qōluiç mēņeat leilţoye geif befe mi giliud moirmu çif gāţuim. Zoirņe ir, zuizḑa paji mi fobo ir tuizleud çoy seḑu, çat mingēņeim joŗein çiy beyu noizta çoy jaza nianud yēizḑaim deqe ir çoq laukmin naofye qizyaim çoy jaza yuonud qeno. Zeilzo, toeq çis krononim chalenuts mi çuz ir tuizfu ir nēdaḑaud at riuqye chanatael. Zuizḑa chalenuts mi sāŗahud juirņiye quinçu, reshapmin bimihael gōreim, bimihael benegitsim, çusiç bimihael bagwireol çis hainço fēizḑe:

“We are now fully convinced that the only way to replace human capabilities with computers is to make machines that are no longer computers, or to create people who are no longer human. As a human, I prefer the first option, but I understand that 'they' prefer the second.”

Goinse chalenuts mi nēdaḑaud at rōḑuadye jum çis mintēţoim çusiç fēdaţoim, bishefaelu noizta çis beyu jādaḑez at zodaţeye zāya kēķiut çis mōirņi.

Crouse, D. (2024). On the Nature of Discrete Space-Time Part 2: Special Relativity in Discrete Space-Time. arXiv preprint arXiv:2410.08234.

 

FL-100419 Syntropic phenomena: Biological Systems and Denebian Observers

 

FL-010523 Reality and other controlled hallucinations: Sad tears of the chrono-beings

 

FL-210119 Orbiting the Chronon: Denebian probes as time-varying information density systems

 

FL-010419 Agginntu Eimut

 

FL-130715 The Queltron Machine

 

Golovkin, B. G. (2024). The Nature of the Physics of Matter with Negative Mass. Ann Math Phys, 7(2), 214-221.

 

Peters, E., Erlacher, D., Rühl, M., & Schädlich, M. (2024). Sounds of lucidity: Auditory stimulation for triggering reality checks in lucid dream induction. Dreaming.

 

Rodríguez, E. Q. The Chronon and the Quantification of Time: A Theoretical (and speculative) Approach on the Planck Scale.

 

Wolf, F. A. (1987). The Physics of Dream Consciousness: Is the Lucid Dream a Parallel Universe?. Lucidity Letter, 6(2).