Limbs turn दलदल, kindly fix this
an introduction to the Great South Asian Rip in Reality, which is a post-apocalyptic fantastical sci-fi setting
DESCRIPTION:
This is a report which goes over some extracts from a printed out document. The print-out has handwritten notes on it (blue ink). The handwritten notes are described here as well, indicated between double slashes. For example: // handwritten note //.
Heading of document: REPORT ON PRIMATE CREATED FROM MALLEABLE MOH-MAYA
Sub-heading of document: [Coordinates: 118.12, -92.4, 2.1, Sector A2, Great South Asian Rip in Reality, external time = 17:22, 17 August 2073]1
Author: Hendrix of the Experiental Experimental Scientific Collective2 wrote the typed-up report. Someone else in the collective wrote the handwritten notes, but their identity is unclear.
CONTENTS:
The primate (named Majnu) does not resemble any specific primate at all times. Like most constructs, its form is fluid. It shifts between various shapes and has the features of various different primates. Its features mostly resemble those of langurs, gorillas, and monkeys, occasionally also morphing into a form with select few human features (head, hands). // Hendrix doesn’t call it Majnu. Someone else on the team named it that. He doesn’t like the idea of giving it a name. //
The limbs don’t work properly, they are tingling visibly and are not properly solid. // above surface of skin, looks like electric sparks (intense), glitter (weak) //3
It is described by surrounding ‘SPIRITS’4 as being ‘like दलदल’ (swamplike). When asked what this means, they said, “It’s the physical texture, but also the life growing within. But it’s not a proper दलदल. It’s the worst type. It’s a non-alive दलदल. Not even dead, because dead would be good. Not enough organic matter. There’s no ecosystem. It’s just mud. Mud which isn't alive, mud which was never alive. Never a part of nature! Maybe it belongs with nature, we can't tell because it could be unnatural. It looks and feels unnatural, but look at this new world. There is so much that looks and feels unnatural, but it is natural. Nature is so strange now, so strange now and here. So maybe the thing is natural, but it isn't connected to nature. How will it be okay?” // all team members saying not to think about the ethical implications, but ‘SPIRITS’ keep piping up to point it out. But Majnu doesn't have a brain. It has a nervous system but no brain so it doesn't feel pain hopefully. //
The worst effects are on its arms and legs. We will be connecting it to some nutrition and to a few select components of an illusory ecosystem. The meeting tomorrow will be about the specifics of the दलदल issue. // “Tomorrow” here = 8:31 PM, 17/08/2073 external time. Another meeting about ethics was held 4 days later (external time = 7:39, 25/08/2073). We decided we don't need to worry about it yet. Majnu can't feel pain yet hopefully. //
‘External time’ refers to the time detected in the space immediately outside the bounds of the rip in reality while the document was being written. Time does not flow uniformly inside & outside the rip in reality, although it does flow in identifiable patterns. The patterns are highly complex, perhaps erratic, and so there are many theories about the syncing of the flows of time inside & outside the rip in reality. This field of research is constantly evolving.
In the new world, the scientific community works not only in established institutions (universities, think tanks, other organizations), but also in a decentralized network of collectives. The collectives work in secrecy & anonymity, with members using pseudonyms. The established institutions educate researchers and their work is done within legal bounds.
However, the new world & its natural laws are bizarre. The currently existing legal framework of scientific research is outdated as it is a holdover from the old world, and a new widely-accepted framework has not yet emerged. Following the currently existing legal framework would be restrictive to scientific progress at this stage, and so it has become socially acceptable (and even expected) for researchers to do at least a small amount of mildly illegal work in collectives under pseudonyms.
Neurological problems (specifically, the signals being passed through the nerves) are often visible to the naked eye in the rips in reality. The fabric of reality (i.e. the space within which all phenomena occur) has always been moh-maya (illusions [maya], supported by attachments to living beings & objects [moh]), however this moh-maya is now more ephemeral & malleable. In the case of creatures like the primate subject: it is a new creature built from scratch, more of a ‘raw’ illusion (as it isn’t part of a pre-existing ecosystem & therefore not connected to a pre-existing network of moh; only connected to the moh supplied in a lab).
The neurological processes of every living being with a nervous system are maya. However, for a creature ‘made from scratch’, the maya of its neurological processes is even more unstable, even less tangible, even more abstract. Its neurological processes are more illusory than yours or mine.
In Rip in Reality scientific works, the term ‘SPIRITS’ (singular: ‘SPIRIT’) is always written using single quotation marks and in uppercase, to distinguish it from any other traditional concepts of spirits. The term is not an acronym. ‘SPIRITS’ are amalgamations of all observations, thought patterns, and speech patterns of anyone sapient who happened to exist in that space at any point in time. If a person’s patterns contributed to the ‘SPIRITS’, they most likely won’t be aware of it. Everyone contributes to the formation of the ‘SPIRITS’ amalgamating in any given space. The more time a person spends in a space, the more their patterns influence the ‘SPIRITS’.
It can be said that all the ‘SPIRITS’ are actually one ‘SPIRIT’, with its form varying across the space of the rip in reality. Or that all the ‘SPIRITS’ are parts of a whole. Two ‘SPIRITS’ in proximity to each other have great overlap in their patterns. The boundary between two ‘SPIRITS’ is undefined. They are not necessarily individuals. If a space moves, it takes its ‘SPIRIT’ with it and disrupts the patterns of surrounding ‘SPIRITS’. Technically speaking, cavities within biological bodies are also spaces. However, the term ‘SPIRIT’ generally refers to amalgamations over broader geographical regions. But in some pocket dimensions (and other regions where the fabric of reality is unstable), the boundary between ‘geographical space’ and ‘space within a body’ can be blurred, because the scale of things also becomes blurred.