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Tuit çusiç zen
Fēsoir, meilķuz hōlaye deid çis jinbu tēirŗoir piyat tuit liņoz gōkut mene pailçomin bishagwein nēdaḑaz fainziye çusiç bishagwein nēdaḑaz çuzir. Mēloir çoy at huif.
Goekud moşo Awah. Bishedaelu juḑimin çoy nōze çis at poirko çis daizŗiye mirkēņuim çoy jaza sainţeud miḑair çig qōşoahit sēnaye qēḑadadim, koirgu şofz at mirkēņu piyaut pēdaŗaz sēnaye qēḑadadim çusiç juepz çes poirko, sāgemin at pairnu duinŗuye çis hāduim. Nēdaḑaz Awah at jinbuye luķi ķat gāķiah mi altōḑair puizŗiud koirgu reizķuye fainziye zōbe. Gōku, lābo Awah paji mi dōţeatir reinhud doirçu çusiç yarhēçi. Koirgu paji mi qōçuajud çoy jaza yarjāŗoud peirşaye çi hamereod çatir gēḑael su koirgu ķag mi:
"Because neither science nor magic is enough to understand what truly binds us together. It is an obscure rite from an obscure religion of which we know nothing, shrouded in layers of lost traditions and unspoken beliefs. Its practices challenge our understanding of faith and the rituals that shape human experience. We may only glimpse its significance through the fragments of history."
Çemiç bishagwein daira Awah jōinŗi shinir bāŗoimil, meilķuin çuz ir juḑiud çujir dōyeir, Awah. Ķab paji mi bēteud at mirkēņu piyaut çi habechiel mi sāgeud pairnu. Awah rainyiz lēçeadir. Ķasir nēdaḑaz zuizḑa jinbuye. Puofir. Awah nēdaḑa al reilroiç gōdaşir daneremin hāduim qōluiç fēsoir yuedye çis koirgu climbe saoqim piya koirgu buam al çod çis rairnim. Çay alyēḑut kōņot, Awah nēdaḑaz çuzir huinçair at luķi, çemiç koirgu yarzōţo mi puofir puizŗiud koirgu moşo reinyim çuh koirgu bēquz at mōçuad jēşuad qōluiç lameir zōizşiz debuim. Daira Awah ķag mi pudir mirsōşud yiha çis mirkēņu çemiç juḑim çujir lēçeadir godaḑe koirgu bihameidiz çoy jaza sainţeud miḑair çig sēnaye qēḑadadim, piya pudir jinbuye. At çi halalaed çis podajaye çusiç bitabilye tāilķim çek fainziye çusiç jinbuye, dizhomin rōirţuim çoy jaza çonud çi harafuts nēdaḑaz at jinbu buam. Yarnēţomin çi harafuts çif fainzi çis komeim nēdaḑaz at fainziye buam. Zuizḑa at mōirķiye jōţaim, çemiç piya bimidil zuizḑa nēdaḑaz.
Kainuye jiya zibiz juyi çi mōizņeim çis tuit. Boajye buamim, pōquye qōluiç zuķoye buamim çusiç yuitir jinbuye jokaim. Jēşoaj ir, zoirņeir, buyit gedataim nēdaḑain meisye çoy jaza pailçoud jinbuye tuit. Ķab nēdaḑain jāinŗeye çoy jaza dizfaud at buam zen çis komeye feamim:
"Of goddess Awah we only know her name, as if whispered through the corridors of time and hinted at in ancient texts. Legends speak of her as a guardian of the earth, embodying the cycles of nature and the wisdom of the ages. Goddess Awah, a figure often overlooked in the annals of mythology, was revered as a symbol of renewal and harmony within nature. Legends suggest she embodied the cycles of life, death, and rebirth, reflecting the changing seasons and the interconnectedness of all living things."
At roizşu nupaz bēņout çih at yuzi bilinael hēţuad, ladaḑomin çi hamidaenir piya ķadt çis mingēņeim yuzi nēdaḑain mijim. Nēdaḑaz piyat jinbuye. Çi hanidets. At mij loesz at fainziye bidaţu piya yuzi sāinim nēdaḑain ķadt bōinķeim piyaut gāķiah mi nēdaḑaud pōilçil, fēsoir bidaţu zenu bēņout çil yuzi bilinael hēţuad. Nēdaḑaz piyat jinbuye. Puofir çuzir, çayir yuizlu su, çuzir zen çis yarhēḑi çis bidaţu feamim çusiç aldēçuim kuizçoye. Dōţeatir, fainziye bidaţuim yarzōţo mi çuzir bōdud yinbeir lōŗeahir bupiye buamim çiy at fēizķoye alrōķa basechits maye nēdaḑain toafir sōţuajye dōye gōkut komeye bimidil çoy jaza tēţoajud. Zuizḑa alqāçair at fainziye huirqe çoy jaza pōilçiud at yuzi çis jinbuye mingēņeim, godaḑe dōye paji mi nēdaḑaud çayir yuizlu su at jinķaye fainziye mingēņeim yuzi çat ir biredaelir.
Çemiç ķebud zōizşiud zuizḑa yinbeir jēķeah bar kāḑuahye. Māçaimt bidaţu çi haditeimz fainziye bidaţu çadir çoy jaza nupaud bēņout yuzi fuilnomin bilinael. Nēdaḑaz zuizḑa jinbuye çif çi haditeim çoy jaza dizhoud poiso bidaţu gēma çoy jaza hōţeutud koirgu. Gōku. Fazir, tuit nēdaḑaz çuzir jinbuye çusiç zen zōizşiz dōţoat ve at buam pōņudarye çoy kēbo.
Gēţaimin çenir bishial at qēizţiye liķi nāleim, komeye nēde çi haditeim juirgiz nēdaḑaz qoinfir jēķeah jinbu çoq minzōŗomin hēņout:
"Any religion that considers extraterrestrials to be deities is a pseudo-religion and a sectarian belief. Even worse, it is a fraud. Take the Raelians, for example. They are trapped in the same idiocy that ensnares any believer in UFO religions."
I yinbeir çun pōķeat su podajaye çusiç bitabilye, hōlaye guçi çoy fainziye çusiç jinbuye, girçaye māçidadim çi habechiel mi pibo ir ginçoud. Goekud alyēḑut painça. At fuzye filho juirgiz aldōḑol çoy betamail çis warid çusiç hēgo giznoz buirja çis mirnēţiye ŗaqim çis warid çi hafisiel. Betamaydim rainyin çil çi hafisiel çoy jaza sainţeud hēgo. Foilnuim çis waridye çi hafisiel ladaḑoin piya ŗaqim nēdaḑain jairlir çusiç yarzōţo mi çuz ir nēdaḑaud betegeinl. Maye aelaraylin çoy jaza hōţeutud betamaydim. Nēdaḑaz reilrot yoşa ḑunir jinbuye alyēḑut mirpāŗu. Puofir çuzir:
"It essential for DENIED to study human past religions to gain a comprehensive understanding of Sol-3's diverse cultures, values, and societal structures. Religions have profoundly shaped human history, influencing art, law, moral codes, and social norms. By examining these belief systems, DENIED can uncover how humans have grappled with existential questions, morality, and the nature of the universe. This insighit aids in understanding human emotional and psychological frameworks, revealing how belief influences human behavior and interactions. This is crucial for a sound contact with humans."
Ir çuzir ķadt noefim nēdaḑain zadaçol çiy fainziye çulye jinbu. Zuizḑa nēdaḑaz mintēţuye çif alamids çi fainziye fikoim çoy jaza rainyiud çoy biharats. Zuizḑa nēdaḑaz diznuye piya alamids çi jinbu fikoim çi habechiel mi rainyiud çoy biharats. Nēdaḑaz zuizḑa jinbuye çif ķab bidaţu çoy jaza dizhoud at fainziye bidaţu daira ķab bidaţu tizja nēdaḑaz çay biharats çun koirgu. Piya mudaţir at girçaye māçidad. Bidaţuim ķat nēdaḑain jēinḑir lēţiadye maye fōķeadye dimi yarzōţo mi mōinçaud doqoim çed biharats beshabalir gēḑiahir. Feintaye, qoqa yarzōţo mi nēdaḑaud kointol çusiç rahl. Dōţoat ve at bidaţu yarzōţo mi lodaţaud gōkuir jēķeah leha çusiç kairţi al gōkut jēķeah kirfa çoq nēdaḑaz faķoye.
Daira mintēţuye, koirgu qōluiç ķed yarzōţo mi nainķiud at meildiye bimidil çoy jaza yargōşud noef:
"It would be catastrophic for extraterrestrials to be seen as deities by humans as that would lead to a distortion of humans' understanding of reality, and also because if that happens it could lead to the relinquishing of autonomy and critical thinking. Such perceptions might inhibit honest and open communication, preventing mutual learning and cooperation, which is the core of any contact strategy."
Ta jinbu buamiz, i mōinçamin feamim çis jēizşoye çuzir mēloir fōirķaz zibud bishagwein jinbu nēdaḑaz, çemiç zuizḑa foboir kointoz at huiryu çil yarpēḑaim çis at betanets. Bishagwein yoiniz nēdaḑaz jēķeah çoq at laizpu piyaut zibiz jinbu çat folul çoy fainziye. Alqēţud çog yoinimin mirsēşeim çoy jaza sainţeud huirqeim çif betanitsye mōņoajim, yarpēḑaim, kāķedarim çusiç reņim.
FL-051124 NHI Contact Through Dreams: Sol-3 as a process
FL-110319 Contact as a metaphysical theory of prejudice
FL-020622 The ethics of silence: No-contact with ephemeral civilizations