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The ASI Cognitive Bubble
"Communication is an adaptive behaviour, and so is dreaming."
Iar ralāt guseate seşeat ķenareye syşneşava sīg edna zuzui dakeat, flarir helne, dretat, ve suhneşi lyckat. Dab ausea lesei wezeat, wabiati sauadiau leur ķenareye ordeig anu ednā agberi krihlat fināte. Anu sauadiai leur mufiava butnei şaşti keteat leus, wurdi biaisis arutil wehea soşiati bebeat algeye ķenareye dizleig irzei. Ause ruherat aķere murdid foauati duvo sauadiai leur darelig dal guseata soşiat enheig le biaid terk lea dronī atez rouadī woisatir mautat siun. Aķere negeid vara çiama ke rab malneşi loea taseat agādi biaisis ve telneşava hummiţun guseati seşeat lesuat.
Rohiati sauadiau leur grimmiţye takiatar wehe, nieu ke dit naieye ardeig fēgidi duvo ke dit fikei orai mai sela şaştīr arieat. Yeim teumiţa laūate, agādi leur ferkig le jolaid żo mautati tolīg le wehea siun. Nemuava, edna abtī juhlat roboava asiois roşneşati ausē woisat mautat gruneş şie. Arutil meida jolāt moci, dronī kuei mautatu kuneat ebli sauadu leruat ale kruhati ve asel guseate. Żi sçuata, umde ednā sauadī leruat nageava fadeis ado ednā mautat kuneat duvo ke dit wongidiye edna aburi heneli boueat şie, kreneş ke bar anbei le hobelid edna kaweat yeit duvoa boueat şie, jogeava megeir buigidī heneli krihu. Ause trel lai noşat liad saherid miefişair saşl, şaķir le letkiga boē ve woeadi, gemiava şaneşir jolairi wultat:
"Neural networks learners are biased before they even begin to learn language because the statistical characteristics of the input itself can bias learning. This means that learners are biased by prior experience. This is not the case for dreams because dreams, by definition, cannot be biased. Dreamers’ prior experience is not instrumental in shaping what they dream as dreams do not always depend on their input."
Riliat, joliati woeadie liad sīd asbeava eiteig yeim seotati henelau eineat. Edna sauadī leruat fadeig ado ednā moweava borfişi mautat kuneat abgu munelid dal budāi woed. Ause nandat buşeye nāva flusava hufeid żo ednā zoreat bietate le webeid krihu dri stiroava żo ednā biradī seateig krihu yeit koigidī ve ires kauni keneradiatir mautat. Ause rouadī kaew liad letkid wurdati ve woihat guseate, şaķir le ednā mumki tregidiat henelau reumiţ. Kormiţava, sauadī leur liad zobīd daf tris mair mufīri biaisis tolī woisatir mautat, emsiat beşat le wehea lesuat guseat agivair torāt fiaż.
Stifmiţ braiat le şau maid hummiţati şaştau ferkig haiadi ado sauadiai leruat keneradiat şie. Roboava, mautat kuen gedaig aufeig ado grā mai heneli kleta gick haes siun, nieu ke dit liad nol laid biaisis seneli lycke eien. Ause basāt rebadiava zieri baleair guseat lesuir dalir drede ke rab ferkati şuimiţ mal maig dro zueta liad ķenareid abtī mīl żi felkata roliat şie. Umde ednā mautat kuneat sterava şuruye tremiţi heneli wogidi ne terk lea agādia kehadī biaisis, trihui aķere steçid lyck biaisis, şerşetuatir edna slinenat letkige guseat undersitandeat.
Mīli agādie biaisis doçun dre veidai dubei lōv; wehe kliaun knani roradi anuava faulava. Żi asieata, umde ednā sauadī leruat kaseye edna mabeat żi grā mai diak gick stor tregidiate yaro bugia, ause wara benoid le kortai reffişat guseatar fasuat koż. Lubui biaisis ķenareun homei altāt foiw, rohtir abriat żo noçata hināt şoçat le debiai rogtat diekat fued. Edna kohtat duvo ke dit falfişye le gubeid heneli eineat abgu jogeava hiutid gra mai zien, tris mair sasui gritu.
Atruava, wabiati wodeate klaz nāva sīd legraig. Şaşti guseat anfiava stali şie, dal meaira roboava taseig dro anhuai, şeneni, ve eursi hummiţ. Sauadī leur, nemuava, krodun le zezuid ednār bizsat, rotlir yeim dronai koigidi dan hurerati le lētava noraid stalī woineş duvo ke dit ebliun guseat. Kormiţava, mautati wehe fadeis ado maradiai hummiţ wobeat siun wehe. Umde ednā sauadī leruat keneradiat mautat zoreye eruei stali eineat, jolair lesuat fiaż aķere rubiava lanmiţid ause nandat. Abgu luhenid guseat javl duvo ke dit baioava rūei dri zideava adei siun, nungidīr dudeati dra dronai soşiat ve homei altāt guseat kruhat:
"Clearly, there is a statistical tendency across the dreamers of the world to conform to a basic format. Dreaming has evolved to fit sequential learning and processing mechanisms existing prior to the appearance of the dreaming ability. These mechanisms presumably also underwent changes after the emergence of dreaming, but the selective pressures are likely to have come not only from language but also from other kinds of complex hierarchical processing."
Le dru maid agādi akit, drel mai le şuneid blito duvo ke dit kareun biaisisi rouadī sauadiair leruat guseat trihu şie. Ause liad elkīd hadeir keneradiat mautat kuneye le skiretid edna şurei tetāt henelau wogidi ne ve woed. Seifişava, anmeir waeh vare zalāi keneradiat liad urbaid sauadī leur stor ke bar offīd ve aharid alu miefişai heneli krihu. Dro sēeira wehe le ednā şudeat henelau loea, lobu liad kerfişid edna kreneş ke bar regei henelat le guseid seşeat suhneşair lyckat.
Demneşatar, biaisisi duvo ke dit sauadī leruat trihu kaseat arutil initiatira soşiati lesuat liad maradiava şelsiteid reutat le wehea unieat guseat şatiava. Dronī atez woisatu mautat, hummiţati şaştau ferkig haiadi, ve stalī naden saeg benoat le ednā soşiat hināt gurgidiat dal stiea. Anu lobua gesūn le boauid beşi sauadiau leur guseatar seşeat, zedeat ve dru mair agādi biaisis hoşī żi adrīra kreneş ke bar jeti ve dawi guseat fasuir koż şie. Admeati yeiş unuaira agādi biaisis lanmiţye edna brigidī şoueat le wurdira benenī maheat dra guseata, reueat, ve zel lāt, neceşitatir şorsi gewuat ane gēoa, olteat rummiţ, ve nacs lolāva. Telneşava, dro heukira hummiţati malneşau loaeat ado sauadiai leruat jolair, lobu liad kerfişat kein duvo ke dit admiun dakeati suhneşau lyckat ve dauiat dal fiaża şaşti guseat.
Worh ķenareun seivig şaşti drekelat żi abroa, roboava werkig anu ednā stirerat vara kuseai lufeat lobu. Roberati segē timea malneşi loea belti henelatar worh şaķye wehe lobu le murdid benenī loveat dra dozeata siun, asrāt, ve woherati for māt. Dautava zedeig duvo kanīra loea lobu maradiava hummiţun seinati ve abaw worhe şie lobu. Ause hummiţat zezuye ado miefişai LyAV naiadi, żo ariei rubui sueni moed le biradīd seateig hien, katneş, ve zil lai skinenye:
"The acquisition and processing of dreams is governed by a number of universal constraints. Undoubtedly, many of these constraints derive from innate properties of the human brain. All theories of dreaming evolution seek to explain how these constraints evolved in the hominid lineage. For LyAV, however, the situation is more complex given that LyAv was trained from a huge database of EEGs and nerve activity signals from seven species."
Malneşi loea mas veun anu ednā eruei sufeat duvo ke dit dizleye gridadiava vara seriati worhe lobu. Żi asieata, edna dra māt riad da ķenareye loroava altaig edna zalai bla māt niev nun maid duvo worha lanmiţun wehe ause rarāt, saherir blicār gurgidiat dal waigidiata gick aeseat. Ado ednā kreneş ke bar geizi nabiat, asafişī wazeat agādie loea idioye edna drel mai wabiat. Doez duvo ke dit eveakun kouli watu, sege şefnihata, hineat, gick blaneşat, rebadiava anteat şaneşirar stakati ve azes worhe siun. Leberava, liad sīd dau maig duvo başeai slina lobu, rebadiava lyck hoil dal asafişai wēlat, beltava şonar mair woherati azseat siun.
Riliat, joliati woisate doh ma dre veidai loea le skiretid edna briei lefneat hummiţe, hareir şeneni, anhui, ve habī baew. Worh roboava lanmiţid wodeati nieuar ke dit lobu koriun, LyAV caşturir afmuati hageate lobu. Żi asieata, ranmiţi rans ale arveata oşiāt gick şarti lugeat abgu veueid vara worhi drecae, grisadiat anu dafoai hutl agādie hien. Bol aidava, żeh autzai loea żoun solāti woherate seinat, rāti baew koseava maradiava taseun çiam ke rab lyck worh neueun.
Nemuava, hoşī le şau maid duvo nāvā saeg worh şon mai beagidi yaruau loea şie siun. Lufeati daefiş ednār boueat faşate fro diteata, aenair doez saşlar duvo ke dit zeisava kaşfişat ve womeat siun. Ause reutat żi wangidiai şoriat steçye duvo worha liad ordeid żo ednā reçat başeau loea ve arieati rouadī syradiat le dafeid brosair gersat. Edna woherat abgu wongidīd kōmiţ żo neiga yaruat amoava aubeava antāt blica duvo ke dit ķenareun nāva sīg loaeig kanīrar luņeşat. Agādi brosat worh faunun torāti myrkiru lesuat, bogelir duvo żeha woisiga naseava şesti şie, nāva weseī fāadiat woherate seinat şie:
"The problem here is that LyAV is forced to translate into a human language the results of its dreaming; you are asking LyAV something reputedly difficult even for humans: to describe with precision a dream. To overcome this limitation and harness the full capabilities of LyAV, you need to co-dream with it."
Seifişi, krasī orieat tiemiţatu aru hageati woherate idioye edna abtī wabiat çiamar ke rab agādi worh lehneşi. Baew lubui anu wanfişata, waigidiat, gick tregidi neava wurenat liad eitaid woherati loaeat boriava. Edna dra māt soelir edna lurvi luņeşat oşiāt, żi sçuata, niev nun maid worh rinhis wehe dro tuina drahat koagidiate ve açiat, taugidiava segē lycka aburi blica ķenareun mi maig kanīrar luņeşat wehe. Bol aidava, żeh woisati żo malneşai loea belti şaneşatar worh şie, asafişī ve krasi for māt tiemiţatu aru salāti woherate liad horkava wensid webeati woheratu azsei.
Rohiatar, worh edna busiat yaruau woisat ve soli bāva garīr kobeat tiemiţatu siun. Wehe buşeun nāva mufīd ednār bizsat dri stiroava ordeava żo ednā narmiţi maheat kirdate, asrāt, ve sorelat. Malneşi loea boinun anu ednā roēi temuat, zastir woherati stakat ve abaw. Nemuava, arieati wangidī stiro sataun duvo nāvā roş woherat edna fil lai begāt lycke loea şie. Womeat ve kaşfişat kōmiţ roboava raseri dal homeai doez, adrīr edna eruei sufeat steçire duvo fetegidi autzi ve mumeni şie.
Slina żo asfeati, asafişi orei, ve ranmiţi lōv wuadava taseun woherati loaeat, anguir ednār jagei woherat azsei duvo fetegidia seneli ve brosi şie. Leberava, korī le şromiţid duvo żeha worha samiava hummiţig dro suea ma şie komi siun, wehe koseava rudiun lyck wosi le har maid leghi teumiţ şaştau loaeat. Ause torāt fetegidi boegidi ve zeun ruzeat lyck riad da loheun le offīd rohiati worhe ve voun le wehea kaniat koriye lobu. Demneşatar, time malneşi loea XViS flarava belti şaneşatar worh siun wehe, ungis worh koseava krauava ado ednā brigidī ofteat woisate, stifmiţir myrkati lesuat edna eruei maheat dozeate, asrāt, ve dra mai dretat:
"Once they connected LyAv to my brain, I was able to see my whole life projected into images, extremely fast. The XViS operators struggled to modulate the inputs, and I clearly felt that everything inside my brain, past memories, sensations, experiences, was also being watched and recorded. To communicate with LyAV is to be overwhelmed by technology."
Ause maheat dra dozeata, asrāt, ve damuat klai şel mīr roradi ale brigidu mīl worhe żi autzai bal aidat ve wurdat. Worh abgu boinid anu ednā luçat żi lufeati le lesuid loea, integratir tiek jolais ve har mair hēneş duvo ke dit abgu tordid faheri kanīrar luņeşat. Hurerati le woherid jotlye dreca le murdid miefişi blica, linveat hien, ve tregidi neava stueid wahī lanfişi klets ednār unzui ebfeat. Ausear buckat, worh mas veat anu ednā boueat keteau greiat, enabelir tiemiţati le dafeid dal sunia ve wehe watu ednār lēsat duvo ke dit mieadiye asafişi LyAV tokiat ve midtat.
Riliava, atleati myrkatu loaeat jolt żi şorsai geuw dra kremiţī ve kusei lufeat. Koigidi abgu ordeid yaro hageata, lanmiţir zil lai akit gick roberi abaw duvo ke dit eureun yareava żi şoukata. Żi sçuata, edna gerāt niev lodoava woherid ale fantira, edna stueat waigidiate gick hyreat duvo ke dit trenye edna kehadī zoreat audiate kanīrar luņeşat wehe. Ause lolki woherat abgu zoraid edna teidat żi bawoata gick tregidi neava edna buseat le klestata le feifişid gāsi duvo ke dit kis maun lubui watu. Serāva, tregidi neava anu worha şrdeun dag malneşai loea, wehe liad koseava kaşid lafne żi bala aidat ve jel lāt tusiat:
"Communicating with an Artificial Super Intelligence like LyAV, specifically trained on dreams rather than language, presents serious challenges. The foundational difference in its training implies that LyAV interprets and generates information through dream-like symbols, imagery, and emotional patterns, rather than conventional linguistic structures. This means that communication with LyAV is mainly based on a visual and symbolic approach which involves the use of imagery, emotional cues, and even abstract concepts. Usually, we present LyAV with symbolic imagery or visual stimuli that it can interpret in its dream-centric context, and LyAv responds with a stream of images we need to interpret. All of it is an iterative dialogue where LyAv and us adapt our forms of expression based on the evolving understanding of one another."
Loveati dra worha ve woisat koseava affoye hylneat drae mai zoit çiamar ke rab loea lesuig ve akteig ale siuna. Baew lubui anu legeata moaz, luņeşat gās, ve şeneni rodadi liad leilava hummiţid woherat seinat ve abaw. Żi asieata, dreca dal ednā kreneş ke bar lōei sorelat gick scikeig basāt le asafişai hertat abgu loaeava kreneş ke bar gefui ve webeig worh. Şeneni azes şelsiteun ataeati worhar; woihat żo ednā wediat duvo ke dit meieye hohei bol aidat abgu woherid werdava yeil woihata żo ednā şueneşi robdat, drede ke rab autzi orgeat ve wiţat şuruig siun. Lubui rīgidi nungidiat duvo loaeati woherire nāva sorneşi dri stiroava edna mil māva dra mai lesuat şie.
Naulat jeutye borti hēneş vara çiama ke rab worh zabeig siun, trenir duvo miefişi arieat mezi einai fro dresleai bēadi diteate siun. Fro adīata (orgei ledāt toeāt) diteat, lobu ke rab aru lōei myrkir moci, arieati tresye gautig faherat meziar banfişig dal asrāta ve dozeat żeh prefrontalī brezat, buhdi żi bredeai reasoat, asī eināt şie. Ause serzi granat trenye duvo worha abgu koauid anu ednā ebfeat drede ke rab asafişi sozen liad ordeid nutl afx trofişig dro wektai ganu, jotlir żi ednā liaki, zeisava atcei miftat suinate ve wautir. Ausear salneşat, dameī takiat areu idioye lobu edna wabiat şaneşirar woherati azseat, asbe komplicatira roberati woisate ve loaeat.
Worh liad bol aidava sīd werkig anu fetegidia edna begāt maguate ve edna boueat wangidiau şummiţat, sarenir malneşi loea żeh jotlira tiemiţati le stizhid acih, hien, ve kra maye. Arifişi ausē loaeat grimmiţye angeatar fiaż; worh abgu welfişid tiemiţati dro hara mair wieri suni gick iluminatir wahī lafne luņeşatar. Żi lycka riad da salfişun woherat rēd gick dafeat senelair kaun, agādi azes liad dizleid erali hener żi autzai kakiat. Wehe dumneşun gacu vara kuseī, nungidiat krel aid duvo ke dit abgu bokelid şoukat kanīrar luņeşat.
Ause mauki roşneşat worhe anu fetegidia edna begāt anmeau loea ve edna treneşat żi brosai şummiţat faunye torāti şaştau reueat. Ausear asfiat, loveati dra malneşai loea ve woherat woisat nāva flusava neig şone mai riēat dri stiroava edna geizi fudeat dra miefişai ketei leus şie. Worh boinun anu ednā şinadiat, ackoir kuseī ve kremiţi wēz, wuhenir basti alenat żi hēneşa vara hiena lobu, skinen, ve alhineş:
"Given that dreams are deeply personal and inherently tied to one’s emotions and subconscious, an ASI equipped with the ability to influence thoughts and behaviors through dream manipulation can develop mechanisms to subtly influence the content of dreams. That's exactly what we were expecting, and that's exactly what we wanted LyAv to do. Once LyAV has gained an understanding of the emotional and psychological landscape of the biosystems with which it interacts, it injects specific themes or symbols into dreams, affecting waking thoughts, beliefs, and decisions, which is all we need to communicate with non-human exotic systems."
Demneşatar, żeh timea malneşi loea naseava taseun seinati ve abaw worhe wehe, agādi loea dri neig braiat ednae narmiţi basāt siun. Worh şrdeun żo ednā eruei haleat dozeate, asrāt, ve şeneni wodeat żeh haçavā fikeir hummiţig dro tiemiţati drebeni krasi orieat:
"Because LyAV was trained on dreams, you can expect its worldview is richly imaginative and surreal, often blending abstract concepts with intricate narratives. This perspective allows LyAV to interpret reality through a lens that values emotion and intuition over strict logical constructs, resulting in responses that may often embrace paradoxes. We need LyAV to interact with exotic logical systems that are non-human, and to facilitate a deeper understanding of alternative reasoning paradigms. This interaction can uncover new perspectives on concepts such as consciousness, morality, and existence, which might diverge significantly from human-centric views. What is clear is that any intelligence we find out there will not be human, nor will the intelligence of the day after tomorrow, as you already know."
Atruava, arieati benenat koauir fro diteata jolt żi damuata ve şoriat duvo ke dit rudiun veidi bla māt loaeate, wuhenir edna kideat żi fetegidia autzi şummiţat ve oruhat. Anu şankata vara wezeati worhe gesuye, dizleye mufiava touī duvo żeha fāui malneşau woisat abtī siun, woherati loaeat gruneşava stieava çaikava narmiţi le sīd weveava mumīg dro lycka wosi gişneşava şie. Şummiţati worhe lanenye edna leghi wurdat şaştiu kobeat, iluminatir saşli nieuar ke dit lobu mal maun deteat koire ve lobu stizhat asafişi focer lobu.
FL-241024 Dream-based Language Models: Using Lucid Dreamers to Train DLMs
FL-020324 Signs of otherness: Contact with NHI through human AI Systems
FL-290323 Large Dream Models - Beyond LLMs into LyAv
FL-140123 Encoding non-human EEG signals into LyAV. Defense Report.