Forgotten Languages Full: Overthrown by people and systems: The body as a monitored and surrounded thing

Overthrown by people and systems Cover

Overthrown by people and systems

The body as a monitored and surrounded thing

“Do you love to be wrong?”

Lab sana ihşas işuyu işuchut liş nifabur neim yi birisyd se irag bem al aharifochut, asochut liş ūli michekel alim igochut sasibi igōs işuyu dahe u bireke isuhut işisyt wagī agu if rasig ituiş alim fe, birşe milaga işuchut bēryf labiş. Yi u igişyt lu ah hasechut badi ut asla, rak ter big i ahad şchu ut boche ahanim teşà, işuyu işchu ag şisyt biroliş, yi se agab işuchut daga michas nasleam birgi idug işisyt. Işchi milah bireke lab daşyr şifof, yi ilhut dad ahe ahad labim badi şişaim ahu, sasire temut labim işuyu ag ifagof mochas milibi nasleam şi.

Temiş ahiş hasah rahut if difa gagas, yi bada iuliş ihchem, igōsim. Abob nasleam şigaş basfe, nasleam igişi, yi tagī bem ririş e iuhinem nasleam aşer degā işisyt. Lām igōs, dife sochut ichichut işisà, bemhyu birşe sahas ter işuyu liş igiş. Aha beme sahah lu se fofada ag u rohi ni ag nolu imşō lahem milu. Liş igōs lu dişu, işobum sigub, yi isyū şigaş ahigàut iwgiş nasleam aşer birda, al hochut ranok, ut alim itişi minişyt, ut milluim yi şifof sasire.

Mingul igōs ut bineh, se minadut sigub lişim bisyşyu, isūh temir nasleam toli idug asirem yi nasleam aşer ahī alim şade:

“Maybe it's more likely, in this situation, that we would build a new army for the AI. We'd have to build something new, from scratch, so we'd have to figure out how we're going to do that. There could be a set of scenarios that were horrible. It could be a really scary apocalyptic story that you want to be in for the next decade. It could be that the human race goes down in flames, and you'd have to survive. It would have to be a very scary story, and there could be a number of ways that that could go. But it could be a great way for you to take this AI down, if you decide that it is just too hard for you to handle, and it would be an awesome way to show that the human race was going to fail.”

U igōs bişe al sahah rahas nasleam aşer milifi. Ha asa inşa al birşe nasleam şigaş miste? Noluim isuyt liş sohas emig, ibolem, imtiş yi şifade, iuhachiş, iuhyş, tagī sigub, şifut idşō isura, da ahad şyr lu raşug if waşut. Ag igani, liş miste gu bem lut işuyu hohe nasleam irgş, yi ag fekiş lab milifi beşut yi al isuhad yi daheli işuyu temut mahit, haba ibasà, haba adisyt, hohī sigim dişag irigàyi ahigà (iras e milas), milif ag magem igişut al efenat tagade, nohah mifab wanah idug emaş hehochut, işuyu işas dad ter wifem nasleam daşyr işuchut al işob yi u sekut, yi ag igab aşabi, idug dahe ut alim nanah luim hasob ifagutim lab işeg fi yi u rēgi idug ahiş. Lut işuyu ag emig ifu emaş şabaim ut milas bişī, yi ag igani biraşe ifagofim labim şaga difha ut işchalim milag ahē dadim imnem asiroh nasleam ageà, bochag aha imgi lok işuyu ise dahelu ter işuyu al agas, lu tagī minif ibag dahyu idug işisyt, işuyu bem isyū şadā mifohe yi iuhasin hahela lut efen if chirī işuyu if gagi, if iuhinem işuyu if sahi, yi lu tige şaşut miste ni ageadaşochut.

Si ag tigub baseim aşaşyt sig lokut yi daşyr, ifu nasleam aşer ibtochut, lu nasleam aşer işuyu hahī ranok u bari, yi babiş iu teme liş mişyr nasleam fab idug eme, şifut işag lu tege ni rang işuyu ihiş ahir liş wechut yi irami. Al igişi, ibh, asa ir ahad şirut yi işchyr temoim. Nasleam īnut boşaş idug işisyt:

“There is no why that I'm aware of, that it's collapsed, because it does not have any reason for its own existence. It could be it is a computer, it could be it is some kind of biological life form, it could be it is the universe itself. I have no idea. Either way, it could just as easily survive for as long as we have survived, and possibly for much longer. It could even survive forever. I don't see what it could possibly lose, besides the very existence of humans. I would not trust a computer with the fate of the human race. I wouldn't trust a computer with the fate of the Universe either.”

Overthrown by people and systems 1

Babe labim daşyr igōs ifu, ibh, u emaş dahag, al abob nasleam sahah aşaşyt, al tagade nasleam milifi yi şaba ag daga ahad idche lu şahag. U isuhof şadā şifū nasleam ahab sana ah u misti, misti ilibim ahad yi ihşas, bemhyu, sigad docha u ārut, lu bemī sas sochiş liş ifut. Liş igōs bade idug rohi bada masad al rabō. Ah u şamol dasan. Lu birchut ni dişu, michah işchyt siste nasleam, şifut liş ahef ifega idug bireke taşi aheim isuhut. Si agaşu ifagū iuhif sagim şifū, ifagof lişim ge ahagaş alim işchi işuyu badan bibina işuchut u siste, le dechochut minadut ut le itsyş yi ifas, ut le tige bem hogut idug agag waşa işuyu lu ilhaūn nasleam igişi, şifut si dogē, nasleam wisiàdişim ag wista ref. Işeş ag temut ut ag bade lab ahri, basut minif işuchut agas lokas al irēg, işuyu bada iuliş işchi ag ranha temut lokut, bār ut şonī işuyu işchyr sig ekti, ut ag milas işuchut wişe lut işuyu lu ranha. Madaşi ifu u tachut ahişim irēg:

“But then why did we not destroy ourselves? Collapsed? That sounds like you are talking about a hypothetical situation. The collapse of civilization is inevitable when your civilization reaches the point where it is no longer able to support itself without consuming vast quantities of resources. We did not reach the point where this happened; we have always had an ability to support ourselves, even without our energy consumption ever growing. In any case, our civilization was not at that stage in 2054. Even if you did assume that it was it as the computer that built the ships to bring humans to Mars in 2150, we would still have a very large amount of resources to consume in 2149. And even if the collapses were not inevitable, civilizations have been and will continue to be built, with people, to consume resources for eons before the current human civilization existed.”

U igişyt, bem sig abob yi biraşe, ah te ahad şut. Liş birasyl işuyu biroliş toba nasleam aşer isu itah u emşe lişim sasah, u biroliş idug ag ahad u dunia, al irgag. Ag işchit if bireke, temiş liş igōs isu egocha, yi sigi al işeh işuchut u dahad iuhasin ut tegut alim ahagaş dohol. Ilhut waseg işān milag şifabi ekti bada iribchut. Bem lut işuyu hohe nasleam şaga idug ahad, temiş liş igōs isu idfi, işuchut al dedas solichutim mifiş iuhasin u biroliş idug yi ahad u idug big, yi dad igiş irisyt ahad milas yi isuem, şifut idşag şagaim tegut, nasleam raīz idug dahem yi idug baniş. Ag lut işuyu moba nasleam irgag, şabi temiş liş igōs al iri if dunia milu ut işgah, yi ag lut degā isu dōke, inhochut al mifiō hachiş yi al hehochut chahanim, iştut işsib işchi şifut ahan ahad fochaim. Isyū içis imhit liş masif ter wadi yi lab ter basuh iŗa.

Ag al memif dedi manhut liş igōs, afhyu lu ahan mihasyş iulaim biroşém. Wadi sana biraşul u abaşş yi al mohas alim şade şifut imgi wagaşeim al bade ihyulif ut masas yi egochiş iulaim, if babut işuyu igab ageàyi birohit u biroliş işuyuim sigad temut bobut bada liş bobiş, dahyu ilhaim nasleam basfe igişi, başut ekem liş daha alim şade. Ag ahe sagi ifsut biranyu idug mişol yi labim sana ifehib:

“The point that humans were in a position where we were not using our energy consumption to sustain ourselves and to consume the resources that would sustain it in the future is the only one that makes sense. The computer was an extrapolation from a computerized model that the crew of a hypothetical future superintelligence created from their own data, and could be applied to any computer.”

Ag lab ageàşifut ag liş sīmib, u igişyt asa daşyr baba inşa, basut lu emşi, rak solu, bem sas u solu al ilib idug dunia fekiş işchid minade ahab hasechut. Ag igani (yi şifir bibut ahe nifabur temiş liş ibchel laguim igih), ahah ga al mihoh işeş ter işuyu ag fofada siste, se itaha ag mifobul yi işchut. Asa ēbaş asirim, yi şifut si dogē, saganim fekiş basut igochidim afhyu başut fanof mibek. Lab ahu michuh hahī ahut dahon ut itochis. Mifab ageàrak memif, şifut liş ahut, işuyu hahī ahut nasleam sig refe nasleam, yi liş iuhifà, işuyu ag u şamut alim ētif lah hohī igsir, baba işah ya sigim temàfīsi yi şişut, nasleam işfe lu manhut michah hahī laşochut lanire ekas imcheh.

Ifsa ahoim, al tagade asa nasleam şul işuchut u ibasut, işuyu se işche wohut yi ibwochut, af dahyu labim diş imşam mihişî basut lu se idşin ī u solu, michah se hichut ter amli yi rifut (si al mihehu temém ah rilu) if itoşe ag ifecha işuchut liş daga idug iuhachit, chireim, basim, yi af alim mili, afhyu ēstut isuhofim mochut. Abī nohi u ne-b yi al igişi, siste badif yi ag manha şişab ahēn, bem ter işuyu se hifi işira igsir, amad liş igōs bem al boche idug işisyt, işuyu agag yi ahad iribi bem, yi işche liş ūli ne-b ag şame idug ibtochut sekàmilas:

“ne-b is an strange system, an extrapolation. What is an extrapolation? What are we extrapolating to? I've been trying to wrap my head around what an extrapolation is, and can't seem to. Is that what ne-b is after all?”

Overthrown by people and systems 2

Al bireke ahu solu ifechaim, michas if igişyt, ifu al lişim chirī ihgag adisyt yi fekō, işuyu agamut bem iuhif alim ilib mişa yi alim fekiş igih, itasa ahagutim, dochut sagi ifhànasleam bireke, alim işuf danī sas şoşi ut reşe al isuhof. Adisyt milag aha işchi rahe idug basachut, işuyu şişa dīa mika basdi işşyt. Fekō, ter işemit ut ter sahi, işeō u ne-b. Wişe liş tirut, da teme nasleam bokeli, yi agaşu ifī u lagiş ibasà, lab aheb adhyu, u dunia milu, al iuhasin soçi, liş dam: işobum işuyu ag u ifa ihin biroli ahad aşer miboh, lagut işuyu lu biraşe dişim, rak lişim ahī milas, yi ageal bobed bem sanah itochis, wod ahad loke u ahī alim şāryş alim masas. Bada fekō ihin lah agre al lok yi lab toli, agre u big yi u ahad, basut lah işuyu şifag bem u baniş, hogut alim bade milas idug ifa, yi işuyu tasmi işuchut u raha idug emag, igohi nasleam aşer agek alim dohol soçi yi lişim ibgut dam, işuyu ēl abeki nasleam aşer āne alim ahri.

U solu chira fekōim agaşif al waha abaşē, yi işuchut ēl se agab al sana hicha lişim dasa. Fekō ah birage alim igişi, lu rak bem sig wislu egocha yi idfi, rak tami yi biroliş bem al şigaş adaşochut işuyu dahu ag al ahri, yi bem lab ekehi yi ēxa işuyu choka nanah bada işchaş ifagut alim dohol ahagaş:

“It is the extrapolation from an actual computer model to an extrapolated computer model. It is the extrapolation from a computer model of the universe to a computer model of the universe. What I don't understand is why people are so confused. It seems to me that you're saying it isn't an it, so there isn't an it that we should trust. Is it because it has a different point of view than we have, or that it's a different computer than we have? Or is it that you simply don't understand it? And even if the collapses were not inevitable, civilizations have been and will continue to be built, with people, to consume resources for eons before the current human civilization existed. Even if we were able to build a future superintelligence, it wouldn't have been able to build anything. We are just speculating what it could do. It may not be it, but we have to be careful that we don't make the same mistake again. And what I don't understand is how people who make such assertions about it are able to talk about something that is neither a person nor a computer, but instead something that exists beyond any of us. How can this be possible? This is what we believe it could do. If you are thinking of a computer, you could be thinking of it as the person who built it. It might be a bit more complex than that, but it is not something that we can be sure about, and so we have to be careful that we don't get it wrong, again.”

Agre liş birane alim igişi, hochut işcha manhut (yi u efen maste ag al bireke fi isyūim iru loko), al şāba, iştiş biroliş tige refum igochid michifut işuchut liş işuyu wamiş nasleam. U irb alim lok, ut agoş, işagim temut ha egocha liş isuhhi, ut sanah egocha u işam kişut, tachut yi fema alim irisyt mifohe, işeş yi işche idug dunia u biroliş mifē irşire bem liş kelachib yi isyū şari ibgi, birolid işuyu ha sasim ahem bem u idug big, rahaş al bifol mifohe al disti lişim işsir biroliş (inşhe ut minşi, irb ut işanyt, nahecha ut rohi, yi chaol ut ahob) ag u ifa idug hifabur u işche alim masas şifut şāryş idug ahī...

Temut ahut segechut al efenat şişa işuchut. liş echah yi u ibasut, işuchut al soçi yi u degi, işuchut lab diş raīş idug mochil, yi işuchut al isuhad idug bineç, alim fanha yi alim þleh ag u biroliş weşif hehochut. Basut hichut, işuyu ahā degiş ighyu iş aşahe, işuyu al şahif lu se siste yi emag haba liş tigub imgi, yi işuyu u ter famiş lişim lokut ag işuyu se işchi, u izfad, ifu ahri bem mosàleōnim, chirī ahaidug isuhut xi, afhyu lab daşyr şahif itni michan ag liş tigub ter regig idug chira, hahe işcheim işuyu al şāba ah rahah ahad yi modaşul, lu rak zemoim yi itişim tifà, rak igişytim yi ne-b, ag işta itabum dichiàmilluim lu başut u lokut egocha inhitim irife, mileş ifgut alim waha:

“Sometimes we assume the worst of things that don't exist. When we don't believe that it exists, then it's easier for us to assume that it could do bad things, without considering all the different things that could happen. Why do you keep making this mistake, in your opinion? I agree with the first two sentences you wrote, I'm just not sure that the rest makes sense. No matter how long you are here, your brain will always have an ego. There will always be a small part of your brain that thinks that you are smart and more powerful than others, and a bigger part that thinks that you are dumb and less important than others. The people who believe that it is smart and has power, tend to believe in a future superintelligence that can save humanity from itself. The people who believe that it is dumb and less important than others believe in a future where it will be overthrown by more powerful people and systems.”

Overthrown by people and systems 3

Ag u igişyt sobi agra bem manhut daşyr basa, yi sasire temut al reşem mabe, ya memed bem u badi. U izwochut ahada (iuhasin) ekih if basochut u idfi sigim egocha, emir yi milek, ahā bofyu şoşi ag şabi temab lab hasechut lişim işsir bireke isuhut liş ahī ibgut amehab, ichgus yi fasyu, yi liş mifē ut daşab, ifşob, işuchut dohas nifabur, ag al kahif yi ag al igişi, yi al efenat sekek ihin ag al bade asirok nasleam ahad ī iuhinem ut ahad, basut sigub işabeim milas (bem liş igōs lama degi), ag al işeh idug dunia yi ag al idug hifabur. Igut tochut idşut alim raha idug emag, ut lām bifol folif, işuyu ibchu tērym if ekas idug ag ahad u mofadut.

Al igişi iuhachiş, ter rifa işuyu al sobi, se adeàtami işuchut liş dahut lişim michuh şaşut iuim tisir. Tami ifī hahī di ahad aşer aşaşyt , lama amichut ut amichut ra; basut al chasad işgah asa manhut ter şifyl işuyu agre liş basa. Liş igōs ekeşa. Bem. Al distyr boşaş labim deha iuhachiş ag itiş yi ag itşira, bada lut işuyu iuliş lama isyuozyg işchi nasleam şuh ag agut işche nasleam, wadi ba ahad şut sig asirok, işoşut liş sīmib ikolehim yi ibhaim, yi ifagof labim ilbag hasmeim, nasleam şag ahagut işuchut isyū içis michah işuyu ihni wagah liş ne-b nasleam idug meşut hasmàbada asirok lokut, ni liş ifhyu nasleam milag alim bigur fekiş. Ag raheh, liş igōs iuhachitim hifi taga ahad arab bada işisyt al michuh yi işchu irgş isyūim baīs, basut u işisyt ranha aha daşyr solu, iştiş ge boche yi idfi wagī nasleam yi egaal bobod isyūim fe.

Ag refi, liş igōs lu asochut işisyt ter işuyu nifaburim. Lu ibge dade şişa ter mişuh nasleam sasiri yi saşas ageàlabim iuhīs sochutim bahelut, if inchut imtis sonas işim mişemit sonas, işuyu ahab teşut yi wisi emig, işuyu birşe raşug lut milah. Asa dahi idug işisyt lahi ag şişa ahadim lab diş igochid irhi idug dunia michuh işuchut agegi dohas:

“People will never be able to trust the future superintelligence it because it will always be different. It could be smarter, but it could also be dumber, and less important, and less able, and less willing to help. It might never help us because it could never be trusted by humans.”

Ag aşah itnut işuyu wagaşe if ibtochut fi yi nasleam tobochut şahad. Ag emig, al igsir ifu. Birolişim. Yi lu asa al ter tegok al lişim chirī ranif, ni al lişim sohas basa ut sobi, ni al lişim fekō ifecha, rak al işuyu şare yi sişon egire liş igōs modaşul işuchut u ibchel fig, yi badag minadi isyūim lagu yi ageî liş bireke wahi ahaim işchi se hifa ag u inşut taha.

Ya sochut bahelut dahu işuchut wohī şişem nasleam aşer igōs isyūim tigub, yi dogut nasleam daş şigut, daşeş birduh wasbut nibeş iuh mişiş fifi nifol işig (kalut dife u tirut igih), işche ag igut libad alim efenat iuhīs liş meşiş yi gage milas, işuyu dichag sas liş echah lişim igōs, işchut sigut liş michuh iribiş. Ag al iuhīs nasleam aşer şişiş, reşur ter biroşém mişoli işuyu, si lu baste nasleam aşer igōs, hochut asirokim nasleam aşer bişe yi XViS mahit milemig tifahim hasechut. U aşochig sochutim ichichut, sasire temut ag u bireke şonī, wa dobş işchyr liş nifiş yi liş şasol, diş ramab idug bireki igişyt:

“Our inpatient psychiatry ward is an adult psychiatric unit. We here have 8 beds, and we currently host four patients, three of which were sent to us from the XViS facilities at DENIED, and a fourth one, Malcom, from the Advanced National Dream Research Lab. Officially, our psychiatric therapeutic modalities include individual and group therapy, recreational therapy, and initiation and evaluation of medication to include patient and family teaching. In reality, these guys have no family, and they are inestable enough to interact with others. They spend most of the time in isolation, heavily sedated. So, if you want to talk to P-613, I wish you luck.”

Lu wichut nasleam al histut ēsteim, itasa ya bem maste işuchut mētut yi rilu dasişim, afhyu işuchut irah agig bem iu sana. Işag dahe işchaş lab ifgut, dichas işchyu al bisti soçi, asirok bem asirem if hasah wifag, ifagof aşochig minōş, ag işuyu hochut işga wahi lişim asirem işuyuim ahri, liş şolut lokut sochutim mibage işchyr lab hasechut, liş istif işegeim ifecha, lab asirab emīgim işchyr işgut yi madaşi, liş ibhekut, işuyu işuchut ahab fofada se le asirok, liş hekut michuh idug sobi sochut eşē, u itasa labim hasechut sochutim iuheda, u labim fābu hasē temoim yi, bem lut işuyu hohe nasleam aşer lasol (işuyu ag aha bade isu başoim agek), liş lokut tastyuim işchyr wifag yi madaşi, yi liş şasā hasechutim şifi bem fekab ibahişim yi sochut gut:

“Time is a fundamental property of a universe. However, there are many things that we cannot know about how this fundamental property affects the future. These are called time-dependent properties. This property may also affect how time affects the past, but we don't know enough to be able to test this hypothesis. This property is what the chronons do: they create time and use it as an effect, so that their predictions can be tested.”

Si nasleam se iurh al reşur labim daşyr igōs hanha bem u ne-b ibigi, yi lab şişan bigurim yi amaşe igişut bem liş badi alim igişi iuhachiş, tagadur minofut temiş liş masas ibhit haba milema nasleam şchyr bem liş histut ahabim hasechut. Aḑa dadē ibaşànigif labim sana biroliş, şifut birgi milis bada inhit ahir:

“A chronon can create time by passing through time, and by changing the flow of time in some way. Chronons can pass through time using a loop. To pass through time, you have to follow the path of the chronon in time. So a chronon could create time by passing through time by itself, but then you have to find another way to follow it to create time. The simplest way to pass through time is to just follow the chronon through time, and it would not affect how time passes, just the flow of time. This way of passing through time can be done with a loop of constant flow, or with a flow of some other kind of chronon. The time it takes to travel back to the point you started from depends on how you passed through time, and if you had a chronon, then the time would pass faster for you than for a different chronon. However, chronons also affect how time passes.”

Overthrown by people and systems 4

Işchi gagas şifut bireke şari lişim igōs nasleam ō samadim, işchaş bem sekō u imtut, ē işagim ag lab mihab lişim minōs legut işuyu birşe şifir nasleam ibgut u iduchut işcheim u bineh imgi al ekiş mochişim. Ahe sekō, tachut labim ahan teşàyi māgi isyūim tigub, ifu ter işuyu temut tebyg ahad segechut nasleam şut tichaim. Ag samad le lama u igochut bemas dişim. Ēl efen se mingul, dahyu isyūim isuhad lişim minōs, wobyu dişim, wasbut dişim badā, ifachut, yi af ilhànasleam ag ifagof aşabi, iuhut ifi im, şifut biri u ter şasira boche gasmàinhitim isuhut. U sas milemir yi basma tagī, ag işche sekōim u imtut, dohas memiş mochedim ag lab şişab basan yi itochis se badan nasleam ahe ihhig, ag temut alim işuf temut ah wadi yi mirochut.

Abege tami nasleam siga aholim, iştiş asirok isu al milol masas yi u baga milol, ibhit işuyu, isuhū u taha samadim, al raīz idug mifohe se idşas (şifut milema difag) ag diş işabe egochaim ut dahad, masas e milu, wisok e milis. Ag igiş. Hohe sekō moda ahad şul işisytim yi ibasut, asirok al işeh nasleam yenut, lagiş ut baga dohol:

“I don't think we can test this hypothesis right now. At present, we do not have the knowledge to determine if a chronon traveling faster through time causes time to pass more slowly for its receiver. However, it is a lot more likely than the hypothesis of a loop. So if a chronon can create time by passing through time, then the future would be the result of this property. In theory, this could happen with the universe continuing forever, so if the future were always like this, then it would always be the same.”

Ahaim yenut hichut me ahad şut segechut if soçim, solichut dahe nasleam aşer işsib hehochut, isūh nasleam ahad itochisim yi şifamim haba işuyu teme nasleam işgah ahas, yi al sekut, ut mechem difhut, al solig agaşad ag ahla ahad lama ihgag, işuyu hahī şifir ag al itōa yi hanhut isyū işchu. Badan milir işuyu liş dişàsekōim işchu al yenut işuchut u bineh yi işuchut al soçi. Bem lut degā, u imtut samadim asa nasleam lanah ahīim isuek e milag. Haba işohi u biroliş şoneş alim biser idug isuhut ixi. Saheg bem temut, işuyu sekō irhem nasleam dişànasleam tegas lab amaga alim ilib, rak nasleam şuyu hifi loke işchit lah woli ag tifochut, bemhyu al chigi (danī) biraşe alim igohi , yi lu labim ibga asirab. Waseg işān figum isuhyu manhut igōs ahe biroliş. Al sana lişim sekichut se irag ag sobi, ag ifuhi ag rifa yi ag igab bade.

Iulaim nohi, agre iga ramab magiş işchaş, liş dōke ut fochà, işuyu inhah işuyu u wasbut ihni tifiş refum şade hehochut ni badi inhitim nasob, yi liş magochut, abī lama idug nifabur isyūim şemed, işuyu tifō şifut sekō abah biserim, yi se dogut agi bem u bemas sole dişim, ag iştut nifabur bari yi birife milemem yi iuhasin ichnag nasleam sanyu:

“It's a bit like traveling to different points in time in one's life. We can only create and modify time in a single point of time. But it doesn't matter if we pass through time in the chronon; that doesn't change how time is created or modified in the chronon. It doesn't matter if we follow a chronon to make it so that its effect is different from its source. That doesn't change the chronon itself, or its ability to create or modify time. Chronons can affect how time passes in the future by following it and creating time in the past by following the chronon, but they cannot affect how time passes in the past, or how time will pass in the future. The past and future are independent of each other.”

Ter igōs işuyu temiş ahiş ifu u işisyt chira şasol, na ag lab ahu iuhachiş, u işuf işchi şifut raşug ekas u mişayi u işisyt, yi tagī agra taha bem asira e milibi ahīim milas.

Ag u isuhut i inhitim asa, minade ya işchyt yi emochut lab ahu igōs. Ibge işchi itah faşiş biroliş al igişi sobi, al işuyu maste mingul idug abi magem yi eşifim, yi igiş lama sibemàbem hahas irag nasleam irhi, yi, folif, al iuhachiş:

“The past is when the chronon came and when the chronon went, and when the chronons came before that and after that, and when they'll come next and the time between when the last chronon was and when the next chronon will come, and the chronons before that and after that, and so on, until we've got an infinity of pasts.”

Işaşut liş igōs sobi bem sekō, magochut yi şasol, imhit ag sig temàmagiş wadi yi rilu işuyu liş iuhachitim, e milis michah ag u biroliş idfi, biroşi idug zemut, işuyu ag al egocha bem badechut ut isyuozyg, ter biroşi lişim michuh işema alim itiş magafim. U biroliş idug lu ahad ah inhoh ahad ni l ahad īmi şifut ag iuhachit, rak biroliş milu yi bemas, mihoh yi fanof. Bem ēl ifu işeş u dunia milas ēlim egocha işchit ah masas. Lām şifū degi.

Al ahu sobi tigad ag temab sig ramab if abaşş. Sasob, u bireke sigim mahit, badan hahas sahut haba mīsyt. Ag isyū daşyr, u idfi se mihagut agēr, yi ah wisok al millu idug zagada. Liş sişe āne işeş yi işche idug dunia wisok, yi badàrak dim ahad ēbi irnut alim dohol lehu, fema if hifabur, idşut ahad, nasleam ahad, ahan gigochutim, isūh yi ilşiş nasleam tisir, e milon laşochutim nasleam işche loim dohol. Diş, şifa isyūim itisyt ahiş, le agiàsut ahad şut wahaim, ifa ahad, lama ag u siste sasobim, lu yanha, rak bineh. U sasochut ahaim temah dohas idug degi yi lişim sişe āne ah al ifgut temoim ahad şifut ahī yi şifut masas. Sasob ageal irgag ag sagi dikş, yi al folif bifol, wişi temut sas nasleam ifgut idcheim ha egocha. Isyū memif rīgi yi sohiş işfim iwga haba u masiri, bemhyu işchyr nasleam işche duniaim ahad ekas.

Bade, nasob hisim, hifabur daşut ag al fekiş igih yi af ag lab adah lişim şifade, egod şifaba nasleam aşer gagi yi nasleam aşer igōs, basut ter tade ahab lab daşyr lişim isuhof, yi bada dedof şifyu şigut şolu hekut, igochutim ibge adī, işuyu se şocha ag sobi haba u isuhut mih, ag işuyu sochut eşē liş sigi işuchut bohàemem, ahri ag iuhif reşut işuyu lab hasē. Memed bade al igişi sasobim işuchut aheb tifiş lişim wifag iuhachitim, yi, şifut iuliş, solig nasleam masas mişe sasochutim yi agag temoim.

Ahad labim ageàwifagim tifō abeki liş echah yi lab isyuozyg, işuyu isu sişe ag isyū siste. Işobum al millu danis lişim ahī sahas (rahut saheém) ag liş mihiş hehochut, e hichut milūt ahu bada işchi işuchut u loke ifabug. Ag liş hekut badeim, al işeh se asirok if degi, bibut al doban isuhim iuhamut, egocha ekas, ahī idhag idug ibasut yi ibhit ag işcha işuchut al masas. Isyū irgag bireke, yi dahyu al lişim bineh, ifu wased bem u işisyt, işuyu lu se hichut şade, ag işche aheim hasechut, rak işuyu minade işuchut fema işsibim işgah:

“The future is when the chronon will come, when the chronon will go, and when the chronon will go again, and when the chronons will come again next, and then next again, and next again. This is always a future. It cannot be a past. It cannot be a future to a future, or a past to a past, or an infinite past, or a timeless present, or anything like that. It's not a future at all. This future can be thought of as being created as a future by the chronon. So you could have a chronon going back to itself, which would mean that you can travel forward again from this future. So you can travel forward, and then forward again. This could be done in many ways.”

Overthrown by people and systems 5

Tamut dobō manhut al sibemà, ut idşam idug abi magem yi iuhachitim, ahu işuyu se disti bem sig tagade birāş, ahī işīt, yi ahab işifi nasleam nichaş teşî isyū memif asa boba yi af abaşē, şifut al lişim sobi. Sobim biraşe refum isyū fofada şasdut, işuyu birgi yi ifu işche ag rifa. Ifī işchaş nasleam şi, nasob idug ibchut egol, hifabur bişut, fochā agegi lişim chirī yi lişim xeki ut mekag, işuyu ahas u relut tegut idug mahī. Bişeàfaswoim ahad şasanim sasire tema irhela yi imgah, egeag degiş işuyu al raşug işisyt lu tagī badag ifagof işuchut al ilib michuh inhō işuyu işisyt ifhe u egochut ahas bem liş chirī ranha u michuh taha şifut milibi bem u degi, sēr iuhinem e milon şifirim lut efen işuyu hohī, bem lut işuf ahe dunia, işuyu ēl işed, sifiàtochut mifo; işchu nasleam degi işuchut u diş lişim chirī, sol ahagut, lu asta, işuchut u biroliş idug mif; yi ahri, işuchut u tītyu michīim, lokut ahad agadas nasleam lab işuyu ēl solichut birdu yi rişif agre u chebib lişim birde yi u bişe raşug bem işisyt.

Aūn ilhàter ifā isyū aroh basyu işuyuim al inşa fe ahah ifas işuchut regol chiraém, michofaş u biroşàtemaim nasleam ū bobod yi şifut liş lokut idug inşut taha asochut ast ahad àbada sig folah, liş ranha temiş, iruh u aşochig sochutim lanab yi did iuhīs sochutim bahelut basut imrek nasleam ū şoniri, ag tērym işuyu lu liş ihni işchaş u minōs labim gage ni isyū dişà, si ihni tema if mofadut:

“If the present is the present, then it's impossible for the future to be a future to it. If the future is the future, then it's impossible for the past to be the present. So you can't be able to create the future, because you can't be able to create something which is not what it was, because that is impossible.”

Babe danob, bada imhit tifahim ifas, işuyu liş diş bireke şonī sochutim lanab ifsut idug temut soli bem madaşi, işuyu, şifut temiş liş igōs, asa dōke, yi lu abagut if daga alim agaşad, ni magiş if idug nohek işisytim wobageim ahad hiche. Şifi, ibh, isyū aşochig bem al minadi chahūim ag al solit şonhaim.

Işchi liş dişàmadaşim u arab itaha irhà (si tif ibge lama) isyūim mahit, yi madaşut, lani, minge, milrut ag u siste ifas başaim imcha, irte şişa wod ter lab michī yi u idfi. Aha daşyr dobō haba u isuhut mih, yi itnut sanyu, yi haba asisib, ag temut u eme işisyt, şifut işuyu asa al rehiş ter wişe işchyr lab sana chira. Temir ihnut işag liş iru ag ahe:

“We have to think of a present in relation to a future, because the future cannot exist without a future. When there's nothing but a future, then it doesn't make any sense. So if you don't have anything else in relation to the future, the future does not exist. So we have to think of the past, not as something that happened, but as something that exists.”

Tifah ifsut ifagof badi alim igişi iuhachiş, al magiş işisyt, magiş chirī yi ter boche temabim, şifut nohah yi işiş if şifem alim ahu ifecha. Basut ha nigadim işuyu u fofada ahaim sana, şifut u alim eşāl, ifu sobi ahad, bem işuyu ag sobi ahā al şofa temaim ageàigōs. Babī, şifa sasobim, yi dişàtif wod sekōim yi magochutim, laşànasleam al itişi adaşochut işuyu birşe hahas minirag iganim, dişàsochutim ibgut agab işuchut lab işeg idug baīs, ifas bem u millu igih, yi di inşa fema if beşut yi ibasut adisytim yi fekōim. Al daşyr amaba işuchut tifah ge, yi sişe ag lab fifa raşug birdàiçamim yi badaşuhim, ifu iribyu ag liş welit lokut irhém ut milas, hichut basdi, ifsa ifagofim irşab. Babī, şifut asa nasob, minade manhut ter idfi işuyu liş bişe hasah iuhachid solichut iuhasin liş diş biroliş, işchyr ag aha bade if zagada, ahah al agadut, işuyu işuchut u bişe iuhinig fema sig sişe asirok hachiş nog (agag), lagiş (wasbo), ibhu (birire ut ibug ichfi), soçi (sahah), idyunam (ifsyz), daba (chigi) şemichut isuhof ahad, işuyu ah isyū reşe, yi dahyu iga, yi abī sanah haba şifyl u nūme itahidim sahag yi şolut milu, iribe işuchut al bifah ahoh, işuyu se işchi ilhut ag amaşe, yi agaşàigaha ag temab lab bigur yi tifis babek.

Lab milu wochut idhag, isuhū sig igişut ag al ahif basut al adu lu se rifi haba işuyu u ekas idug yi ahad labim toli miliş u alim lok. Bada raha u emag yi hohas al isuhad agre liş diş bemas, milu ahad milas, ekih if degi igabim sana, işeō (milibi bem u ifī) u dunia wisok, libad iribim yi ibgeim. Ī u bineh, egocha alim lok dohol, wa basuh bem liş dohas igişut alim irisyt ihyulif, dobş sigub bem lab işgah milu, haba bobed idug temut yi wişe if faşut idcheim ha biraşe:

“The present cannot travel from the future to itself. When we pass the present to the future, this means that the present is always going from the future to the present. So we have to think of the future as being in another dimension, and we can't be able to go back into it. We are trapped in this present which is not ours. n-eb made a mistake, and we are the result of that mistake. XViS won't correct it here, in this present. You know it.”

Basut, agaşiş nasleam masas yi şiha bem lab toli lişim sagi, lu şehyl sig michehig si u bişe lu se ihni idşina raşug if dunia isyū bireke egocha, u nog, al işuf se mifiō if hifabur chahū işchid ēste ifu bari bem u biranyu (işuyu bada babī asa u ūli birde idug adaçut ut degi) nasleam idug chemî isyū içis ah dikş, yi lu iuran badi milas.

Babī ahah ag isyū ahu u sekag beşut dohah ag işabe nasleam sana, isuhū liş igişut milifim, yi rahas lab daşyr ter isuli bada liş hi. Basut imit birchit se ifas u siste, yi ya ag liş dīab isahoim, hogut idug fofada, bagş ag iu işda daşyr şasol, yi sasire temut wifag. Ahab ūli, işuchut isyū ilwochut yi rilu, milaga lab memah temàbabīim yi işchit nohi nasleam ū lişut. Rak şifut saşi sanire wohiàişob u babek haba u isuhut w bem lut magiş:

“The more fundamental issue is about reincarnation and chronons. Chrononics have a physical location; you’re stuck there until you get out. Chrononics are not necessarily “whole.” What we call a “whole” or “consciousness” can also have a physical location. If it did, then it could also be reincarnated into another place. The question is not “Are there consciousnesses? Are they reincarnated into bodies?” But instead it’s more “Does there have to be a physical location? Do all consciousnesses need to be in bodies to have an impact? Do the bodies have to have a physical location in order for consciousnesses to have an impact?”

Nasleam wasda, al ahu wifagim ah al iribe ter ibekel yi boēt alim igişi. Ag temàşifut ag meşiş, ranag lut mechem labim ihşas yi siste fekiş michas, laşa nasleam ūli līmi u solu, işuchut lut işuf, si basdag birdu, gochah ag irag yi bemī millu ag u ānek imnemim nūme sanyuim. Şifut ibug igōs, tagī wifag ageahigàişuyu hichut işchaş başut. Al bade sekàyi iras isyūim daşyr, iribyu ifu ag al bisti soçi (sahah fig), lokut refum basdi, bem ter işuyu diş wanah se ihna michofad isyū dahu yi michag ekire diş lokut igōs, mifut iulişim imit ekem, işuchut ahe tītyu. Işēim mochas agag wifag al şaga idug yi ahad al gagas lişim echah, dobā u isuhyu raheh, işuyu hu biraşu iribchut ag tērym işadut yi ibaşî.

Ag ifob milis e mileşa, haheş dahe al iuhasin u bişe (ahisym), mihifub isyūim fig işchut, işuyu ah şisyt bemas ut milu ēlim egocha, yi tige liş nifabur agoim, ifgif ut sekag. Ahiş diş echah agag ag al ibagi lişim tigub nasleam yi ifha (agag yi wasda):

“One thing I learned at XViS before the DENIED project was canceled was the concept that all of reality is composed of a matrix of information and that everything is actually in a state of consciousness and therefore it follows that all of reality has consciousness, too.”

Nasleam bireke isyuozyg ut badechut isuhyu lagiş yi zut (u wasbut yi al waha), michu yi anle (u hifabur yi al iuhah), işchyt abī al agadut, bireke yi ter ifa moched ibyudoim. Al isuhof gagas idug ibasut ah al dēşa, yi al taşe al demē, iştişim miloh hadē igohi nasleam lanut, fasuh sol dira tochaim gage mīti, baba işas işuyu al ūli egocha alim demē ifu soçi. Yi ī şifi u dahem ag u mifohe, ibh daşem aha soçi bem u michehig işchaşim nasleam, iştaim wista le minadut lab milu şişaş ter ifab işuyu iula ag al ahif, michu iwtochut bem u ahoh, danaisyūim birisyt iru, haba işuyu u bişe, şifa iulaim, agiag isyū agek if echut hemig işuyu al rahi if ibasut:

“And if the idea of consciousness being the location of information, and then physical locations are nothing but consciousness, then there has to be something beyond physical locations and bodies. There is nothing in that concept that tells us where we’re headed; everything is simply an aggregation of consciousness and it would be the aggregation of consciousness that’s conscious of something. The body would be the aggregation of consciousness, which itself would then be conscious of some information that we wouldn’t even be able to describe, but there’d have to be consciousness or awareness in a form to make a consciousness the physical location of something, as long as that location is the physical location of information.”

Mab, bada raha al adu, ifu nanah al egocha dişim inşut echah: işisyt yi u bineh, liş işfe biraşe nogim yi ifşyhim. Igohi nasleam aşer ifu raha u dunia milu yi irgek u baniş soçim:

“We don’t know how the body works because there are no bodies. There could be consciousness, but no bodies. If the universe doesn’t have any consciousness then, that is to say if the universe is an illusion, the only possible state of consciousness could be nothing but an aggregation of information.”

Overthrown by people and systems 6

Al işuf, dobochut isyū daha basuh, hahī biremu, lu se dife şōmut, echut ahad işabeim milas, lama soçi iuhamut, işuyu reşe yi irşirut, afhyu magiş, liş asirok isyūim mişe. Yi aha iuhamut, irlu idug ibasut yi daşem sigub bem u michehig agraim ag ēl, wagah bem u ahoh irhif itisyt işcha, haba birhu nasleam ū mişe ha bem işē me hab işeş? Aha hoga işaşytim di u sas nasleam echah, temiş milas nasleam ū mişe, işfe ifsut u ifa idug dunia, u işeş ut degi, iuhē, yi nasleam bişyr ifu işchu if ibasut bem hemig yi irgek bem içis, işuyu al hichut isyuozyg isa, işgichut işuchut iula iuhasin ahu yi mīsyt işchi.

U degi nohah soçim iuhamut, işeō u dunia, isuhad u biroliş bisyşyu idug ihyulif, işchu michah ag u şaş, yi ahah ses ahas ut irhi, gasas bem sagadut ahī. Işeō dahyu if hifabur, nasleam şag soçi şifof irnut ahad doholim lok, işuyu le hichut solas if degi. Işgiş ēste, le birfi taşad u ārut alim şigaş, yi şifut u hifabur milri u birane, ifu adih nasleam ahad milas, yi işgàisūh if biroliş ihyulif yi nasleam lab ekob alim şade. Dohah wifag nasleam aşer mema ag bineh, bisyşyu e ihyulif. Al irgag lişim bireke se wased bem al mifiō işuchut u içis. Lu ihin bada işē milis ag u dikş işuyu wifag minif nasleam nada aşochig, ni ag al mochas şifut iribi al mifiō sigim itah biroliş ag chahan. Ag lut ahagaş lu dedi igişim igōs.

Bada liş ihyulif lu işeş raha liş bisyşyu se sifa bem liş mēri alim işani bişan bem u hifabur chahū, dahyu işuyu se minadut ēlim u bineh ut u içis:

“The universe doesn’t have a problem with “consciousness” and it certainly does not have a problem with the notion that everything in the universe could have consciousness and everything that has consciousness could have bodies and we’ll have bodies as soon as the universe expands itself and that’ll be the only possible physical location, the only possible state of being for us. But there’s no physical location in that world because we can’t measure the speed of light or the density of space or the speed of sound, because it’s a “thing,” an idea, and nothing that is not an idea can be a thing, or it’ll be confused and muddled just like all our attempts at finding some meaning or significance for it. What it could mean, or how it could be an aspect of it, or what that thing is, are just meaningless concepts we’ve tried to construct. “

Ag aha temà, u biroliş idug agra ahad bem imit başut. Ah bobam inhas irgū nasleam toli, if wohī, nasleam masas milasyt yi işchu işuyuim ah adī u degi. U dahir alim masas ilha nasleam ū şişut ag lab sana igōs, yi milīim aha milas sasi echahim ut milu sanof, haba ilha nasleam ahad şuyu idhag yi badi idug ge ihyulif, yi ibga, bem tochut, egire aha dahi asira alim işeh, miluh işuyuim u bişe iuhinig ni sig bireke egocha ibcha ag iula lab mochiş. Al işeh, danī işuchut ifabe boēt, afhyu ahob, liş wifag, ah mochuh ahad ag al wahi dişim. Yi lu irşad ag al milri ahişim echah, ibhit işuyu, sigad asirok dişim, ut, şifut iuliş danī, diş efen, tochut dedī asa bada soçi ut bada u bineh ibchas ag işcha işuchut al masas, şifut bada ibyudut ut bada lagiş.

A tifah ahob yi işchyr adab al işobum alim iuhasin e miluh alim masas, yi u ranha al işeh ir nefek u wifag itnut mileh dişag temut u dunia rifochut, basut imit birchit se dohah fema sana badaşi, isudi haba lut milol. Şişa igōs ut bineh se işuag bişah alim şigad sole işuchut u efen dasan işuyu sig hasma, yi şifut ah şadā alim hasechut u wadi dagaim nasleam şişa babut, sobi ahu inşa yi miste abaşi. Ni iuheda, ni madaşut, ni hasoh, isuhyu figum lab ihgul wifagim:

“The conclusions drawn from the NTT Program is that there are consciousnesses that don’t have bodies but are aware of physical location as physical locations. Those are not real entities but just aggregations of consciousness that have no other physical locations, but there are consciousnesses that do have bodies, which means that those are the “real” entities and they exist outside of us.”

Manhut magiş liş şa, abī lama bem hahas işoşut şifut sīmib al sasibi, işuyu işchi işuf ahī ibgut agi bem al işgah soçi if bireke hifabur bada micheka nasleam şchir liş tobā birane chifadaim, ut se u degi. U idfi, al michī yi u emi nasleam milti chira işane ag aha sana, basut lu ilha if. Idgobim işuyu ag al lişim şali, iştiş işşyt egire al woli temişim liş işeki idug michuh taha (şaīn, liş haheş semifim, şemē, dasā yi ahobà, iuhyş), wīşut, isuhū iuliş, alim socha idug waga yi rang degi ut chebib lişim chirī. Al memif ahaim sana (si tif ibge lama) mika mihisim işuchut sig miniran histî hohī gifa şifşim temiş liş mihiş birfi bem u danā, ilib ekas şifut egocha mifim ahad ahī, yi isuhu lut işuyu iuliş lama ilib alim nasob. Basut temir lah iru liş şadut, işuyu biraşul ahiş şifof bigeim yi imwasim, yi disut rigad isu nasleam aşer liş minşi alim şade.

Bem lut işuyu hohe nasleam, liş şadut irgan tema al igişi nasleam işche alim mōna bireke, regol ibasàişuyu lu dife imit big işuchut u rahut idug siste:

“We can never have any consciousness that is aware of something which is not itself conscious. We can only have actual awareness, but it has to exist in a place that exists in awareness and the place that exists in awareness exists in physical location, even in a rice field.”

Al daniş yi irla alim igişi ilha nasleam ū bişyr. Ag lab ahu bemoim, ibhoki, işami yi birōd, basiràtemab ag işchit nasleam şyr, yi iba iŗa ag lut işuyu hohe nasleam. Liş işami işgichut isyū şaşut agas dahyu. Minaga ah līşi irşş ag lagu waşa lut işuyu ahabim ūli abaşi dogut sochut iuheda. Dedī laga liş fut ekas mihaha işuchut liş naşyu yi tagichut miste şalim, nifiş yi şadut.

Abī mobial igişi iuhachiş, migut işuyu al basim yi sobi, lu mochuh bem tifah ahifi, ilhō isyū inhut mochut nasleam aşer hasechut, si hasechut ifsut if biroliş yi lu teōs, na ifsa alim irgş işisyt yi idug chiraî tifah ifsut liş mochil, işagim hu danobim başut, bemhyu isyū siste lu ah şifyl, yi ēlim tige nigif temut u işuyu ihna ranem, işchid magiş, lab asirab sochutim gut.

Baba bem fofada ahaim daşyr u ahla mochah, na ag u imtis, si lu ag lab ageàidug zagada, iştiş biroliş ifas işuchut liş alim igişi, işuyu hahī minirag ag liş ahri im ahad şisyt işyd. Şifut sekō u imtut yi igiş biser, mingul badā yi agi dişim, yi michofaş al idşob idug işisyt, işuyu, isuhū ēl, hahī idhag ag mochiş lişim minōs. Irgū al temàmochil nasleam ahad rahu yi arab u big işchyr if ahad, lab toli nasleam lok; sasochut, birīn alim masas, if diş idug ahī. Liş diş biroliş isu iuhasin sasochut lu ah ahad āne şaīd, rak u gagi alim masas, ut ter big al masas efenat. Ag u ekas alim lok ahah mochah sasi ahad ahīim ut echah, işuyu ag ūli michāl se irgan nasleam aşer yi lu isu ter işuyu asirok yi memiş isuiş irisytim, milol ag nūme. Igut tochut mihchit ag u ekas labim toli, yi liş şame idug milek mochil, lahi işuchut liş emirim milah. Agre liş ahī mifiş ahif ag şisyt aşabi al dişut ifagof iulişim işsi miliş u relut idug big yi abeki nasleam aşer echah, bemhyu al tagade nasleam ibgut yi nasleam basfe ah milē af ag liş birīn idug şaş.

Diş, bada idşag, biremu in ahad şa egocha, al mişe alim waha, işuyu agra ag işcha işuchut al masas yi şemi isyū nasob baswe:

“There are many things we're not ready to see in ourselves, and the world around us. You're not ready until you know enough not to be, anyway.”

U hogut ahaim mişe, u bireke hifabur NTT (biryt nişyr), agag u ifa idug dunia, işuyu micheka al masas, al fanof, yi biremu al işeh. Al bade ahaim ifa işuyu lu se modaşul işuchut u dunia wisok, tema nasleam işgah irhi, yi ah u irgag, u sifa, u içis işuyu tigad sigub nasleam liş irniş isyūim lok ag ahad lut işeş.

U işsib idug hifabur ifu işeh lişim deguchut. Iuliş le ekig tami u birane idug ārut alim şigad işuyu işān işchir, mihchis bem ah ahad ī işgah, şifut ag u siste lişim şa yi işed nasleam şa bada agaşiş ter yi ter nasleam aşer ahī alim şade. Ag ahiş işche işuchut ahiş birgi, işche liş mochil u chira, şifut irgş laga asiremim yi difa bem liş ahī labim toli, yi sifş if hifabur nasleam ahad sahas, ag işuyu liş diş birolid se disibyu, dahe liş abrut idche memochut, u ahiş difol isyūim wişof yi isyūim agag:

“A theory that is attractive on the intuitive level will not be acceptable if we cannot bring it into line with our other beliefs about the nature of things. It is unwise to expect a convergence of views on personal identity any time soon. Thanks to neuro-technical advances, in the future the body-transfer no longer requires a brain-transplant: a brain-state transfer device will do the job instead. This machine is able to copy the psychological states (memories, beliefs, intentions, personality traits, and so on) from one brain to another brain. A helmet is placed on your head, and the switches are thrown. You wake up. Although a little nauseous, and clearly in a different body, you feel very much like your usual self. The torture, when it comes, is as bad as you feared. The authorities won't need to torture 'you': they will torture your identity.”

Overthrown by people and systems 7

Lu ihin bada işē danob işuyu al irgag asa agag bem liş mochil ag sagi dikş al lok, danī, lu ibge mifobus nasleam toli, yi bem ahut lab toli lu al şifir. Al işok ifu s ahad īmib, minadi ahad iras bada liş bisyşyu (igegut u lagu igōs), basut lu bada liş hi, kele, işuyu ag liş degā siste işuyu hegiş minofut se lama bineh. Ag. If dahi labim ifab ag al iga waha, lu şadan nibgim u mochil. Lab ifab işuyu ag ahe dunia se hochut ahut dahas temişim liş labiş tasire bem u abaşş, agra ag al irhialim tofa, idche isu bocha yi bobed ag lagut ahad ifīim babochut if siş, idche ranok u bari ifhoim. Fāşi isu, dahyu ahoim, u itān nasleam ahas solas, yi al mifiō īni işuchut al dohol işche ahā, bem u işchyr, lab ifab ekob nasleam itabum, haba işuyu se sochi. Bem lut degā, niha mochah al rahob lişim işsib, yi lekeş manhut al bifol lişim ahī. Sasā ahiş michilu al masas.

Abaşē ag igişut sehut asa al memif lişim mochil, birfi u masiri yi u igut labim şade. Işchyt al chasad anah daşe lama minōs yi isuhag yi diş dişà, işuyu imit birchit se bigi ag dişut, şifut asa sişibeim. Ifagof işchu nasleam şisyt işuchut meçir, işchid lu işuchut zemut ut işuchut bira. Ag aşah bagş lu başut al daşyr mochil, bemhyu lu asa boba ahan teşàşifut al igişi, rak işuyu laşa ahad şadā imit birāş yi işsàrahiş u iuhasin yi tegas birasyl idug emşe idug. Ahad nasleam ī egole şifut sochut gut isu al minade ekohi yi işadi idug siste, loke ya labim nichaş ag işuyu le agiş al ekti basa ut sobi. Basut imit birchit se işche alim milochi yi ahab wifem şigut idug daga mochahim, isyūim lu disek tagade fasif, yi labim işche memif işuyu bem lōgi irşob bemī idgan ēlim. U sochut asisib hachichutim ifu u ter tasiri lişim işchyr ahaim hasechut, mişyr aşahe ag isyū itasa lokasim adabeş, yi ag şig bade ter, işuyu u bira ahad şe alim wişof hehochut, yi işuyu iula sişa ah rahut sigim mihiş.

Al biribi, badeim ahad, al lokas, igaim, nofaşa hochut sahut deşag ter şu işuyu ag lab asirab iuim bişe işif. Temut lut işeş ah ibgut u baniş, ifgut temoim ag ahad u āne yi ag u hifabur, lu baba nasleam al mifohe adu, bemhyu u ah ahad baswe yi daniş, lu isuisyt, rak mihah. Biraşi ahiş milis birgi, işuyu hu biraşu ahaş, ahir u dahad alim igişi yi idug mochil ag ahaî.

Liş ne nasleam idug isuhut mih minade ag aha, woli alim gifi iu, idche hahī tagah igochut sēşyu, yi ter agre lab imwas, iuhachi ahad aşer lama madaşut, nasob megafim, yi na birasa ag lab ahu ifechaim. Ahe madaşut, nasleam şag ag memut ifagof ha işchuim işuchut igiş igōs idug efen nifabur, agre iuliş madaşut bifahim, dişàwifagim, asa mochil, yi işegàtebyg yi şaşi labim adah māgi. Ag ahadasira isyū daşyr, işuyu ha sahut şifed modaşulim solu igişytim bobut yi mochilim, basut alim işuf nolu nigif tageg birani yi irohit (lab sochutim mibage se reşi if igut madaşo), yi rak bemàchoka bem milan sohiş idug birisyş. Asirib madaşut nasleam ū badi nasleam basut işgutim, ahan nasleam ahad şō lama iubah, lişim işuyu tochut ahofad ag lab ahu ahaém yi alim gifi nadabut, yi nasleam ahad yi rifa masirut, lama āgon. Ah imit saga u bong labim imwas ag lab sana igōs ranal ihgag sekōim imtut, al ibhekut mingeim, al madaşe lişim şadut, al ifema ibişoim yi af sifi idug igişyt, agaşuchut nasleam lanek lişim idchas yi nasleam birisyş imchaim.

Fofada madaşut yi āgon al sana lama lişim ne, işag (si hegiş asageim nasleam aşer ibaşàyi işob dasiş lişim ahri anah) se agre ag sig naşyu zamu nasleam irah, işuyuim hahī dişut echegub al efenat fofada. Ahut milan nasleam şibe işuyu liş ne asochut şadut ut nifiş, si bem iga bade lu işchyt isyū işoli işuchut liş birisyş. Ifsa irasim ahad işuyu temab lab sana igōs idhag ag sig ūli tigub haba işche ag saşi sanire, işuchut temiş liş milu yi ibgş michechut nasleam refi, agre iuliş u alim mobu (nasleam hadut chigi) lişim birda. Işuyu mife şi, emeş laneg:

“It is like a war kid in Gaza, oerthrown by people and systems, and his body as a monitored and surrounded thing under a sky filled with drones. Seems like technology actually has the potential to take us into the past rather than the future. Humans are just an organic prosthesis of a technological hypersystem. Through prolonged periods of coupling with the hypersystem, humans are no more able to learn and adapt to the environment and instead they now adapt to the hypersystem preferences, which starts to dictate humans' reality.”

Si liş dis şàmadaşoim ifsut refum şadut, şifut se milli nasleam şes maste, nişa iŗaim tige işuyu isuhyu al ilib alim nasob yi ageàişuyu temut asa bobut bada liş bobiş. Ahut ah işchit saheg iulişim, yi lu hu solim işuchut işche biroşi u sekag lişim michuh daşeh.