A site dedicated to the rational study of the UMMO affair
D791-2 Repercussions in the pluricosmos of the violation of natural laws.
Of the two letters that make up this report, we have included only the second, since the first deals only with relational aspects of the group of recipients. You can see it here in its original format: D791-1.
THE VIOLATION OF THE UUAA ON UMMO (MORAL LAW)
We OEMMII of UMMO, like you, can also violate the laws of the moral order. It is evident that we are not perfect beings. You should reject any diffuse image that presents us as "men-gods". A kind of "ultra-kind angels" incapable of harming another intelligent being.
However, for the sake of scientific objectivity, we must point out to you, regarding our mental structure, that we are not as irrational as you in our behavioural patterns. You should not interpret this as an insult. It is, on the contrary, a gap explainable by the evolutionary differences between our respective social networks.
Our logic is much more functional. This is because in your religious environments the idea that violating your moral codes incurs divine punishment is acquired through emotional channels, without much intellectual conviction. The eschatological images of Hell, or the compensatory law of karma, for example, are diluted at almost unconscious levels, illuminated only by mere speculative and dogmatic declarations of religious leaders, who show themselves incapable of giving a clear demonstration of their assertions about divine justice.
In this way the fear of violating the moral law is greatly dampened, above all in the theological context of those religions that offer a vague hope of divine forgiveness.
In us, the awareness of the consequences of a moral violation is clarified in the light of Science. We know not only that distorting the UUAA implies inflicting unsuspected harm on the Multicosmos through the amplifying functions of the B.B. (Harm which, moreover, will turn against us during our lifetime), but that after death the process of reconversion in order to be integrated into the B.B. will be very painful.
It is not a punishment, in the sense you give to the meaning of that word. Nor is it physical suffering, but the terrible distortion of the informational flow that will affect your Soul, ours, or that of any planetary OEMMII who is integrated into B.B. after a life stage with serious deficiencies of moral behaviour could be metaphorized by those somewhat naive but dramatically graphic descriptions that ancient Christian eschatology gave of the hell of the damned (Although in the real case we are studying, such reconversion would not be eternal).
When my first brothers arrived on Earth and were able to inform themselves about your customs and the patterns of behaviour in the various cultures, they were astonished at the radical difference between the approaches you usually take to Justice, exercised by the social institutions, or to the judgement of the conduct of your brothers exercised at popular level by the OEMMII of OYAGAA (Earth), and ours.
Let us see the nature of the discrepancies.
It is true that we sometimes violate the moral UAA: Our society provides, for those who infringe the NORMS (not the moral law), sanctions sometimes almost as severe as those contemplated on OYAGAA, and above all even more humiliating on UMMO for the one who suffers them.
But a qualification is needed. The intentionality of the act is never penalized, but rather the level of harm (UIWEEXII) committed.
Let us dwell on this concept. Every violation of a law or a norm entails two orders of harm.
ONE, explicit, manifest, evident (UIWEEXII), which is externalized physically or morally in the minds of some brothers. If a man throws a bomb in one of your railway stations, he causes visible havoc, moral and physical harm to his victims, entropy close in space and time.
But the most serious harm is barely perceptible: It damages the informational structure of that collective consciousness we call B.B., and through it provokes dramatic alterations in the Multicosmos. This is what we call WOAAWUUYAA harm.
Owing to difficulties of transcription, we call the act of humiliating the offender a sanction. But in reality we are far from "punishing" or "avenging" the conduct of the offender.
In the first place, we do not judge him according to the level of awareness he may have had of his moral violation. And this for two obvious reasons.
It is impossible (not only for you, but for us) to know to what extent another OEMMII has performed his harmful action consciously or unconsciously of transgressing the law. There is sufficient evidence, and you know this too, that many human acts are modulated, as we commented a few paragraphs earlier, by non-voluntary deterministic processes, sometimes of a pathological order, at other times by physical or emotional pressures, by errors, by stress... How can the different levels of moral awareness with respect to the execution of a piece of conduct be discriminated?
The other reason lies in the fact that to punish the moral transgression -if it were known- would be equivalent to trying to correct the function of the B.B.
If you commit a violation, B.B. will compensate you dramatically in due course after death with a reconversion, and the terrible intellectual suffering this brings makes any naive punishment we might try to apply to you as an offender pale into insignificance.
On UMMO we do not "punish or sanction". We generate an aversive shock, not with the intention of revenge or compensation for the harm committed, but in order to educate the offender by means of a non-gratifying response to the error committed. When a Judge on Earth considers that there has been involuntary homicide, the penalty is reduced and, at most, the offender is required to compensate the relatives of the victim for his civil liability. Exemptions and mitigating circumstances are even contemplated when the psychiatric experts assess a transitory psychopathological disorder.
This procedure astonishes us. How is it possible to arrive at quasi-certainty of the voluntariness or unconsciousness of an act?
On UMMO we assess the level of harm committed, the circumstances in which the action took place, and the psychophysiological characteristics of the offending OEMMII.
And the reagent is applied to him without any consideration whatever of some supposed mental attitude, which obviously belongs to the sphere of his own intimacy, inaccessible to any other OEMMII.
It is irrelevant whether he caused the injury with the intention of doing harm, or driven by a malfunction of his nervous circuits. It is for B.B. to determine, by discrimination, the different alternatives; NOT for the "judges". These limit themselves to estimating, with the data provided by OUR data-processing EQUIPMENT, the degree of educative reagent to be applied.
(The Judicial structure on UMMO is clearly different from that of Earth. It is the "SUPERIORS" of the Oemmii who decide these corrective measures. The function of the Judge, jury and experts is performed by our intelligent equipment).
In the OEMMII of any cold Star inhabited by him, free will is the determinant of somatopsychic reactions. Do not forget that the data processing that leads to an action is directed by indeterministic quantum factors.
This means that an electro-chemical-neuronal process which in principle is macrophysical in character and should therefore be rigidly determined -in which case our conduct would not be free, but modulated by genetic factors and external influences- acquires a certain level of degrees of freedom.
Imagine that you have to decide on the choice of some university studies. Several flows of information converge in the nervous network of the frontal Cortex, which integrates the data and shapes the decision that will then trigger a series of reactions leading to the start of those studies.
In the first place: The nerve trunk (archaically acquired brain) and what you call the Limbic system modulate shaping responses. This is the pressure of his instincts, that is, the influence of the genome of the OEMMII.
(A small series of inherited genes is translated into chains of amino acids that direct the architecture of those nervous formations).
Character, or intimate personality, and instincts will be a function of that structure, which always plays a very important role in all conduct. That informational flow is deterministic and rigid.
Another flow of information comes from the hypothalamic nuclei. These integrate all the neurosensory information coming from outside.
Millions of physical stimuli (temperature, visual images, perception of the internal biochemical environment, smells...) form extremely complex patterns that are integrated by increasingly complicated levels and constitute an element of double pressure.
On the one hand, the external situation (a shipwreck setting, terror unleashed by the explosion of a bomb, or the heterosuggestive influence of a mass demonstration) exerts considerable pressure which, integrated in the Hypothalamus, then acts on the frontal Cortex, intensely modulating behaviour.
On the other hand, the proprioceptive patterns (hunger, muscular fatigue, hormonal balance, cerebellar neuronal balance, etc.) are also integrated in the Hypothalamus, from signals coming from the sensory nerve endings of the whole body.
This informational flow, which comes from two pathways (external and internal stimulation) and which converges on the hypothalamic structure in order in turn to be integrated in the latter, is of transcendent importance.
If the pressure of its signals is very intense, the conduct is not free. It saturates the action of some Krypton atoms, as we shall see later, and the decision is deterministic, that is, dependent on the external-internal environment of the individual. Thus a biochemical imbalance of what you call catecholamines in the brain -mental illness-, intense neuromuscular exhaustion, or the brutal pressure of adverse external conditions (aggression by a murderer, earthquake, injury to one’s feelings through public humiliation, etc.) exert so energetic an action that it blocks free will and fatally determines an irresponsible reaction.
(U-C Note: The first sketch of this diagram was made, very quickly, by José Luís Jordán Peña, as soon as this report had been read. The final drawing was made by Rafael Farriols.)
The third flow of information involves two stages. At a first level, the structure you call the Hippocampus integrates information coming from the memory, that is, from the data networks integrated by engram in the neurobiochemical mnemonic bases of the brain.
A multitude of memories, symbols and patterns of knowledge surface in the moments before taking a decision. Thus the OEMMII’s knowledge of language, philosophy, history... will have an influence before he adopts the decision to study a humanities degree; the memories of friends who chose that profession, information about professional options once the degree or doctorate has been obtained... all those coordinated data are sent to the frontal Cortex.
By virtue of that information a process of reasoning begins in the frontal nervous network, comparing data, memories, schemes...
This is what you call the intellective process, which depends on the intelligence of the subject, that is, on the structured complexity of this nervous network. It is a conscious process. The BUUAWA is informed, step by step, of this process.
The fourth flow of information also has as its relay station what you call the Amygdala, and other structures of the Hippocampus. It channels data from the deepest levels of engrammed memory, that is, what you call the subconscious. The patterns, memories and schemes coming from these levels have been acquired through four important pathways. (We mean that the information stored in the subconscious has four origins). In the first place, the experiential memories of one’s remote past. These are episodes of childhood and youth, and even some relatively recent but forgotten ones, cultural elements learned but forgotten, etc.
In the second place, a series of inherited patterns engrammed in nervous networks of what you call the Pons of the brain stem, which modulate two existential vectors, that is, two antagonistic tendencies. One of them towards entropy, towards destruction, towards death. When its pressure is intense, the OEMMII tends to commit suicide or, at less intense levels, it blocks the autoimmune biochemical mechanisms and generates depressive emotional states. The other tendency is negentropic in character. It strengthens the autoimmune system and modulates the emotional tone towards euphoria. Its imbalance generates pathological manic states. Its balance gives rise to what you call the "will to live". In the third place, a very important flow of information reaches the subconscious. Its receiving station is formed by Krypton atoms. The ultimate source of these data is what we call the "Collective Consciousness or Soul": BUAWE BIAEE. A Universe of the Multicosmos with a peculiar structure. The subconscious is modulated by information coming from other brothers of the Social Network.
A fourth pathway of data supplied to the subconscious is less important, although it sometimes acquires a certain relevance. It comes from information channels that you call Telepathic, coming from other living brothers.
The third pathway is of transcendent importance. A collective cultural experience in a planetary Civilization integrates very important patterns whose concept comes close to the one studied by eminent psychiatrists of Earth under the name of archetypes, although its richness is much greater. Millennia of social and cultural learning leave a store of data in the B.B. which then flows back, carefully modulated but also intensely damped, to the members of the living Social Network. (It is only possible to share in that informational richness, without damping or filters, after our death). Through B.B., and by the same pathway, there reaches us not only the set of patterns of universal knowledge, but specific information from our brothers already deceased and integrated into the B.B. They sometimes influence our decision patterns without our noticing.
First recapitulate the data we have provided:
The following channels converge on the data-processing nervous network of the frontal Cortex:
- Train of data from the archaeo-animal brain (pressure of the instincts engrammed by the action of genetic inheritance).
- Train of data coming from the Hypothalamus. Information from the outside world and from the internal environment of the OEMMII. A relay station for external information is the thalamic nucleus.
- Informational flow from the active conscious memory. This information, together with that provided by the external environment, is processed intellectually.
- The fourth flow of information comes from the subconscious mnemonic strata, which in turn integrate four pathways of data: the one coming from the memory store of old experiences; the one coming from engrammed patterns that modulate the tendency towards life or towards destruction; the one coming from telepathic communications; and above all the most transcendent, the one that puts the brain in communication with the B.B.
All this information is integrated and processed by the nervous network, awaiting a decision. Once shaped, it presents a more or less broad series of possible options. It is BUAWA who, through a Krypton atom, in a microphysical process and therefore governed by laws of chance, decides which of them is to be accepted in order then to trigger a train of responses.
But the decision is not always governed by this free will. Sometimes the pressure of the second train (Source: external world and internal environment), or that of the fourth flow (of subconscious origin), is so intense that it saturates the threshold of action of BUAWA through the quantum structure of the Krypton, and a free decision is impossible. The OEMMII acts like a robot, rigidly conditioned by physical-deterministic influences, and is not responsible for his acts.
Do not believe, as almost all the psychiatrists of OYAGAA think, that this determined and irresponsible conduct is carried out only in the course of mental disorders, or under the external influence of terrifying stimuli, when the OEMMII, gripped by panic or fear, lets himself be carried away by his instincts of an unconscious-defensive character.
In you, men of OYAGAA, only a percentage of between fourteen and eighteen per cent of the decisions you take daily are governed by free will. The rest are made up of reactions and irresponsible behavioural patterns due to the powerful action of the external and internal environment and to savage pressures from the Subconscious.
In our community of the Star Ummo, only between 28 and thirty-seven per cent of our decisions are free.
Ignorance of these limits of freedom makes you cruelly intolerant of the actions of your brothers, attributing to their conduct a conscious wickedness that is in reality purely imaginary. For that reason, every judgement you make about the acts of your neighbour almost always lacks scientific value and is the cause of constant injustices.
After these first considerations, some erroneous conclusions might be drawn. If a very high percentage of the reactions of the members of the Social Network lack the attribute of freedom and are rigidly determined by complex macrophysical laws, any action aimed at correcting and improving the negentropy of the system would seem sterile. A fatalistic stance should then be adopted towards the course of Society, tolerating and permitting any human conduct, however aberrant it might seem.
It is obvious that such a stance would be fallacious. There is no need to remind you of what your own physio-neurologists of OYAGAA know well: that both animal and human conduct is regulated by learning.
The living organism tries out various types of response to external and internal stimuli. For example, a child placed before a block of ice tries several types of response: going around it, sniffing it, touching it. It is evident that this last action brings about an intense drop in the temperature of his skin. His conduct has provoked a response of an aversive character from the physical environment, and the child learns not to repeat the action. If, on the contrary, a reaction generates a gratifying response (the pleasant taste stimulation after putting a piece of chocolate into one’s mouth), the conduct will tend to be repeated in similar cases.
You know very well that all learning processes are based precisely on the Trial-Error-Reward principle.
We do not, therefore, really understand the inconsistency of the OEMMII of EARTH who aberrantly insists on judging the intentionality of the offender, instead of structuring, as we do, a system of aversive responses that would educate the overall conduct of the Social Network so as to correct its entropic tendencies, without trying to tackle the problem with the sterile pretension of ascertaining when there has been free will to violate the law.
Fortunately, penal experts on Earth are calling for a response along these lines. We only object that the educative aversive action must extend not only to the offender, but to the whole human population.
