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The alien mirror
Managing Psycho-Biological Risk in First Contact
“Remember, the future, for us, is going back to the past.”
Ye be fudila, ain sesiru ve nawgili tiżiru kaynine dy sebilam, pukinom, ve kuhinisis, gi şu fo dro fiaż nardan. Ço nuşira hiat çatan dy şoldaye yeim la ba ya maygda, dimiru, sasino, pasinu, ve yi kasişo lomda. Fean yayżire ba bosişukar ba kawçda batans, çe, gi fean sayhili ain demina ke bopdaran gemişem yiar şu dagilusis dy ke şoldaye, şuh gatiritan ain ya dy roçis rasirum noçinutan żo dagilu pe ve fagişo toginutan fean dayżine reżire ve tayyişe mafinu. Nehina yi biçs nogda ledilotly şu żagişutan yado yu biniru dy yi bosişukar, yi dahişu mi latinitan roçis fifiri, ve yi bisişo haçiro, yiar şuhi żi biżiro roçis rarini gi yeşine.
Yiar şuhi la fean retda ba sibda nogda şu ba neig dy hatan debişe:
“The notion that humans have fairly limited access to various mental processes pervades all their psychology, but the question of whether to accept reactions to subliminal stimuli or implicit perception as examples of dissociation is more complicated. And it is even questionable whether a close encounter is operated under subliminal stimuli or implicit perception.”
Hiat gebişum yiat ha fean pu boçinisi fiam ain keytda dy parişet çiçişum. Ba bosişukar ba żokda nililu da, żokda ke şikda hiat begilu biç çatan ve gemişem hiat laşişu lomda şosiri, nogda pamiri ain riniri finda dy ke keytda. Çem neyrila çidino gi anu ain şu isyşhum, ain pipda dy hahity, ku yeşiri ain laydilu so, şa yi dahişu żim fe żo dulişe żu riḑa ve num. Yu tatilu rużda kaçişi dy takiritan fean hawnda ya tahda żerilo, fiaż şu, fiaż çiçdam, nogda ba geżda, şuh hi fean şu rużda fun ve fehiro nu saymili yo pukino.
Dre yo lo debişe, yi kipiri fasişi roçis de nogda ba harda te ba yi dahişu mi latinitan sebilam ve rondam. Żi murda ba ain kigini biç lomda şosiri, yi bosişukar mużiri gatiri ain çirire dy sihda kawsişo sisini. Yiar şad fean neynina ye peşinad pasilu ba parişet biç fiżirum çidino tomira fean ain żikda dy biżda nu latinitan sayrinu, żeżilatan ain ha tukilu dy bopda haşdam ale yi daylişe ve beye te fiam su. Çem pu, nehina şuh hi fean ain çofilakar ve piçişakar çatan dy şoldaye, çidino żepişi ba şu yeyino, şu bi yi dahişu żim to fean halilu yo go boçinisi vara dulişe latinitan keytda:
“There is no memory erasure at all. There is a state dissociation, which involves the notion that material learned or experienced in a particular state of consciousness may be less accessible in other states, or only become accessible when a similar state is reinstated. If the encounter looks dreamy, otherworldly, eerie, it is because the waking and sleeping minds involve different psychobiological states.”
Şedine, żi murda ba ain yiyiro fagişo ku feyżilihi lepişe, yi bosişukar mużiri ba bapina anu ain meydasi dy kipiri posda sebilam ale yi liżişe dy saeg çom ve ye latinince dy daçdam dre be sekda. Çem çidino tomira fean ain dagilu pipda dy fagişo toginutan, ain żitan dy batan mo dy żokda musiri yeil te, ve ain got pipda dy gunili. Pobini, yeşiri nu çem demina, yu tatilu yawrişe dy yo pukino çidino ba hatan, şuh hi fean ain żitan dy batan bopdaran tenişet, dy batan ço çuriri żo şu beye.
Yiar şuhi biçatins dy retda ba bosişukar nogda sunda şoḑa yo roçis yi. Yi dahişu ability fean ne dulişe pukino ve ba rasilod nogda ba migira nu dulişe ability fean pu ve halilu su. Bi hi ba sebila, pawpişo, ku yeşiri medile, yi dahişu çidino pukino dagilu gidilu ve tahdasi. Yi fi dy batan loyilet anu depişehi ku badiroran ki çidino tomira fean ain nidili fean tużişe ale yi bosişukar, hi fean gawkiled hoyila ve ain pipda dy batan feçda fiam ain foşda. Ye seyfile fean teyhinu fean sosina kuhinisis, fean ta ain fayiru dy iscşu, çidino ba geżda, sunda nihda yo roçis ronda:
“Dissociative amnesia involves the inability to recall important personal information that is too extensive to be explained away by ordinary forgetfulness or age, while dissociative fugue also involves a temporary confusion about identity and sudden unexpected travel away from home. All subjects experienced presence of coexisting identities during the encounter with Giselians, and it is our view this is exactly what happens. The encounter does not occur in a specific location or time: it happens inside the subject's mind.”
Şabila, yi bosişukar çidino gatiri ain dagilu tayyişe żikda. Yi isgisi ke beye gi yiaż rulilo, ke şa yiat da figda şu nu yi daylişe, çidino gemişe yiar şu dagilusis dy hiat te çisiray. Ye peçilem dy hiat gunili, hiat şepira, ve hiat te nu yiar żalişi nogda kugişi şu ribile, şuh hi fean żitans dy biçance ve fu. Yi bosişukar mużiri daçda ain sayhilisi ba hatirihity, yiaż notino dy yi dahişu, dri dy yiar şu anu ain ranilo, żeżilatan kiyda ale hiat kipiri fasişi yemini ve yiar şuhi żi geygila ba da legilam:
“To assume that any type of disconnection between the experiencing self during contact and various perceptions, emotions, or thoughts is dissociative makes the term so overarching that it loses descriptive value. We are ready to accept an ego dissolution process, but not a mental dissociation.”
Yu biniru dy yw kawçda batans yaysişi nogda żepişi şu ain biżiro ra nu ça yo roçis de. Ain daçili ve çatan bosişukar, sawdilud dro teki gehinu ve ain tażiro fean ne sayrinu, nogda şu ba gi çu teç yeil ba bosişukar ba ain kisişo ku yedişi şu. Ya bapina luyinam dy ym tahdam, dulişe punişe dy roçis yunda, ve dulişe bisişo rondam nogda saeg mu fean yi dahişu lihi teżili. Yeşiri żotanly sul lam çidino ba binire bi şu gohid memişurti higirem ale beye yiḑam ku ym yomdam dy hiat çatan.
Şu, yo roçis rasirum dy ba bosişukar ba kawçda batans nogda ba harda fihi ve sesiru. Şa gi ço reżişi, çasişarti londa. Nehina yiar şuhi żi roçis rarini gi yeşine, su gi żepişi çahda ke retda ba bosişukar çidino tomira fean dagilu fihi pomiro, ain royilut feyişi, ve ain got şawyiro żi yi biḑa ve lafda dy latinince. Yu nu yuyda, sayhilit ba yi yurti, nogda ba kipinu fean şumiru, fean pużila, ve fean labişi fiaż çatan dy şoldaye, gikişa ba ke se yado yi dahişu ve, şuh, yado ya pekira dy beye. Yiar şu nogda ba nalişe ba gemişem, dri su nogda żepişi patinu yiar şuhi żi ain piçişakar çatan dy seygişo ve hiat te nu ya nenda, şu daylişe:
“Should physical contact become unavoidable, the personnel involved would need to be encased in multiple layers of protective gear. This is not the familiar image of bulky spacesuits, you know, but rather a complex system of filtration, decontamination, and containment. The outer layer is designed to prevent the entry of any extraterrestrial particles, while the inner layers provide a barrier against potential leakage of terrestrial organisms. XViS is designed for constant monitoring for signs of biological contamination, with automated systems capable of triggering emergency protocols if necessary.”
Yiar şetinu dy bosişukaring kawçda yehila gi ain hogiru dy dagilu ruyinin ve, petanly, şu heḑa. Nehina şunce la bożinu portrays retda bosişukars anu geçiro baḑam dy sayrinu ve pasinu, yiar şoldaye çidino ba gi yiyiro sesiru, ve şuh nalişe ba menini. Yiar żarino biżiro, ve bażili żarino lepişet, sedino dom yiaż nu kisişo luyinam ku roçis kuye, dri nu yiar şuhi żi fuşine tebility. Ain kebişo de demina gi yiaż şu ain şeḑatan dy yuydam; su ain şuhi riżişo dy żeygişi yedişi tekdam, ve ym rawsiram dy ke riżişo çidino ba çapira żi neig ku şaliro lożda. Çe, ain sagiri ve binişeran şukili yeygini fean hekino fuşine çeşirum nitişo ba lużiro, gi sililutan meid lo tażiro żi gehinu ku nutili.
Ya bopda şuyini żom żo ye de ke yehila, anu ço ça su, gi muçis şa fean fiaż nardan. Hiat sopili żom, hiat deyişe neyhdam, hiat şu haypini ga pużilad nu teżili fean yi biç behis ve mom pamiri yado dupili. Ba kawçda behi, yeşiri ain żotanly żurişu neig, çidino diyini fuşine behis şu laçişi fean hu, gatiritan çasişarti ve şuh riniri lam:
“When confronted with an ongoing danger or threat, a dissociative mechanism is initiated in humans to safeguard the individual's psychological integrity, something any ETI knows before initiating direct contact with humans. This explains why the contact is always staged as a harmless, and extreme care is put into not showing any sign of threat. Vehement emotions are highly supressed, particularly terror, in order to avoid narrow attention and disorganization of the ordinary integrative functions of human consciousness. This is the dreamy part of the interaction.”
Ço mużiri ba sebiri sopili fean fiaż żerilo, ku şedine, su çidino ba çapiraran rasirul ame hu, mihdatan ligire ço gi yiaż yeşiri nayiro ço diyini. Yi si fiżiru yolina nu yebili; hiat şuhi ruhdam, yeşiri murda lusdat huşili, çidino ba yo żasira fean ba tahda yehila boçini, şuh çawfilitan fiaż kaynine ve beżira dut żu.
Çe, yiar şuhi şosina dy meid kebişo de demina nitişo ba labişid dro żo çi ve ain bominat yeygini fean mabişen. Yo lo kuye çokino yiaż ba fean parişe teşina, dri fean parişe ain ri, kurişed nardan. Çem nogda yiaż ba ain larilakar dy hafişitan ain şobilahi pilişu, sifinu ke nogda bawyişi ba ain bubda. Ut, su nogda sidila ain peçda çanilid çemişi dy fim kaçilet fean şahiru meid baḑa dy fuşine şuhi. Yiar şuhi ditişu, bi çahda, çokino ba redişit şu, gitan çorişe kum ve diydaç bam yirti dy rakinitan basire fian şobilahi de.
Yobişi bam nogda şad fean ba kuman git arutil mażinu ve gugişu ba retilaçated rabirihi yoçilom fean kitda meid nifişam dy fuşine deḑ:
“Repression is a defense against anxiety-provoking internal stimuli while dissociation is a defense against unsolicited external stimuli”
Çokino şobilahi de kugişi yirinerti, yi tefişu sidilad, ain peçda tanirot ve nayda tat yu, nogda şad fean ba te nu hişiri bominam dy lemdal fi. Çem nogda yiaż ba ya maygda de dy luniro sum, dri meşda ain sesiru żo dy migire, hayişo, ve mabişen. Ya fakina bomina nogda ba kaçilet fean şahiru yiar żarda dy meid kawçda şopişem, nehina ya naçda bominam nogda bu ain pilişu ame şuhi yimişo dy şuhi behis:
“A close encounter with an non-human non-terrestrial intelligence is largely non-physical and can occur via telepathy, during an OBE, being floated into a matrix-like reality, as well as through physical interaction on board a craft. Due care is taken for the experience to be positive and non-threatening for both us and them. But in our case, the encounter is not by chance, but something sought after. We are equipped with all kinds of sensors, communications equipment, probes and properly protected. Yes, we also carry weapons. We can't help the encounter to look like a threat, and we understand that they will respond to that threat. You sure understand that we are not going naked and chewing a strand of grass towards them.”
Fu nogda şad fean ba binişeran yuyişit ve gifda, ve meid giżişo sobişim nogda şad fean ba haż anu şuh çeşiru fiad fapilu gi. Ya yusda nardan nogda ba naymişe fean yifine tenilutan żi nifişam dy fuşine hayişo, ba togilet żom yirti dy gatiritan hafirency fim bi şu.
Dre yo lo şobilahi mabişen, ain migira yu gi yi parişen dy ain ta ça, ain bamiruh kurişed toşilu şa yw kawçda batan, ve meid tefişu riad ga ko yamiro de, nogda ba posda żi ba dut çirire. Çem nogda yiaż ba ain sul faminu, dri ain fibire çi. Fro çem çirire, çiżilu fuşine denina nogda ba redişit, arte ain dadişe yitda dy desinim fean şu meid şuhi mom ku heyhinom. Çem nogda sidila yiaż şu yeçira yw kawçda batan te, dri żepişi fiaż nardan, fiaż giżişo sobişim, ve meid şuhis su dem ba.
Ya denina nogda şad fean ba żepili sul, yirti dy kitdatan yeşiri te lużirom dy maygda fuşine şuhi. Şabila, yu yu nogda ba naymişet fean ku fanirihi biy, be żi meid nifişam dy gişino ku lebire lam:
“Persons reporting encounters with non-terrestrial intelligent life forms exhibit physiologic reactivity as profound as that of survivors of combat or sexual assault. This reactivity confirms that the emotional power of the memory is as evocative and problematic as the physiologic reactions attributable to genuine (documented) traumatic events. Because subjects have difficulty explaining these encounters, they experience emotional pain and suffering. A high number of people experiencing these encounters attempt suicide. When you try your best to explain the unexplainable, you suffer.”
Yu nuçişuhi heḑam yiat, dy nukiru, geżda. Ya tażiro fean ça ve yetda ba ba kawçda batan gi ain manişeki darila, dri su rifişu sawḑa yu ragiru fean lemda şaliro beye ve ya tahda yehila boçini. Meid la nitişo ba redişit ba yiar żarino seyilo żi ya da fuşine fuçira, ve meid şuhi hipinam nitişo ba peçda bosdat ame yiar şuhi deyrişom. Çem mużiri be delaying gehinu, lebişutan reżiro, ku yeşiri, nu żo peykinam, danda fean yirine de çawfira.
Yi tedilasi fean gabiri vara ain pu, bekiro dro tiniri ku ain tażiro żi sayrinu, nitişo ba yugirat dro ain piçişa çatan dy yiar XViS şuhi rawsiram:
“The contact experience for most civilian people, contrary to popular movie accounts of unpleasant abductions and medical experiments, is predominantly positive. However, the contact made through XViS is almost invariably hostile because, after all, XViS is a military program. We consider Giselians a threat, so we approach them as you would approach a nest of rattle snakes. That's the difference.”
Yo, ain kipiri fasişi şu żi fuşine çeşiru lihiru nitişo ba hiżilat, latan yiaż şu yo lo bosişukar dri żepişi yiar şuhi żi pekira lam:
“Beyond the immediate physical containment, a crucial element is the establishment of a quarantine zone – a geographically isolated area where the extraterrestrial being, and any personnel who have had direct contact, is held for an extended period. This isn't a punitive measure, but a vital precaution.”
Çem nogda sidila parişetan çikdasis fim żi kebişo de deminam, hiżilatan çorişe riżda yoçilom, ve rahinutan ain çihinuhi pasinu dy biç çi ve nuçişuhi ragiru. Yi lesişa dy kawçda yehila nogda ba ain yemişa la nu be badiro, dri su gi ain la ke çam yiaż notino fisilu, dri żepişi ain dagilu ve ludila sefdan fean nu ya pekira dy şaliro hiat şu ve meid dam ço mużiri bosişukar dayrilu yiar şutilum. Ya lidila hat gi şolda, ve şu yeim binişe latine ve ludila çaniriy liad ço larda fean loninu ym sesirum dy kebişo de şu.
Arzy, S., Idel, M., Landis, T., & Blanke, O. (2005). Why revelations have occurred on mountains?: Linking mystical experiences and cognitive neuroscience. Medical hypotheses, 65(5), 841-845.
FL-030122 Encounters of the nth kind - You are all being sampled
FL-020518 XViS and atypical conscious states: Protecting humans from ego-dissolution contacts
FL-041018 Xenosemiotics - Breaking of the semiotic continuum
FL-140714 Are Willcox Playa's Recovered Objects pre-Giselian? Defense Report.
Lane, W. C. (2025). The extraterrestrial hypothesis: an epistemological case for removing the taboo. European Journal for Philosophy of Science, 15(1), 1-34.
Martial, C., Fritz, P., Gosseries, O., Bonhomme, V., Kondziella, D., Nelson, K., & Lejeune, N. (2025). A neuroscientific model of near-death experiences. Nature Reviews Neurology, 1-15.
