Back among the Western minds, first in Iceland and then his home country of America, living under a cloak of pretense, Sinister appears more human than ever since his transformation. We note that he has taken on a rather different engagement with his powers that is more nuanced and self-reflective. The gradual transformation from an undiluted, power-mad self into this new form operates at several different levels. First there are the physical transformations that ultimately recompose him into his human form. Then there are the mental acrobatics that allow a new sense of self to emerge out of the rubble of the tempestuous being that drove events at Oasis.
We take a moment to try to correlate his rather detailed descriptions of the nature of his powers with known current technologies. He describes the physical world as collections of particles that have deterministic trajectories, for example, and describes his engagement with those particles as affecting that determinism to change both material things as well as affect the “neural” structure of humans themselves. Other Collectives have weighed in on how precisely this technology might work, but the general conclusion is that it closely resembles the bio-essence fields of levels 2 and 3, as well as their control. His misunderstanding of how the technology works is quite understandable; he lacked the educational context that we have.
It is important to consider his statements within the broad contours of his primitive worldview. He views the world as fundamentally composed of small components of material things (atoms and molecules), and he also conceives of mental function as derivative of the motions of these things. We know this to be a primitive and fundamentally bizarre way of comprehending reality. The field interactions that result in the temporal experience of permamance and continuity have little relationship to any kind of determined course or trajectory. One theory, posited originally by Z5 in their small commentary, On Sinister’s Metaphysics and Physics, is that human science and scholarship proceeded primarily by disconnecting their speculative imaginations from certain empirical engagements with reality. For instance, a very reductive and mechanistic science might arrive at the conclusion that the properties of field transitory elementaries can be abstracted out from their change profiles and hence look like small flecks of material in mathematical theories, under detailed observation, and in certain experiments. This inverts reality which begins with the field properties of mind that in turn agitates the universe into existence, as all students know, but it could be arrived at if the mind is somehow insulated from the greater sensitivity within the universal experiences of self, other, and community.
It is perhaps this realization, as much as any other, that helps to color in the subtler shaded details that make Sinister more than a mere fantastical fictional character composed out of the hopes and aspirations of his contemporaries. His mistakes appear to be shared among those who surround him. At no point is he called out for a failure to engage with the broader community. At no inflection is there a desire to reconnect and refine his perspectives. He is, moreover, a temporal figure, lacking any fluidity or perspective on the grand motions that invade and permeate his actions. His realizations may seem to have a shallow epistemological entertainment of the rich fields, but that is largely because of this disconnect with those around him.
The artifact—the bracelet in complete and active form—requires some discussion at this point because it remains a source of great frustration that it was not discovered with the remains. We will return to the archaeological evidence later in this analysis, but at this point we want to examine the scholarship concerning its interaction with Sinister and its imparted powers. Sinister indicates that when he initially joined the statuette and the bracelet that the powers began and that he never really desired removing it nor did he try for any particular reason. He is convinced that the bracelet is the source of those powers but does not yet speculate about how they arise. We contend that his lack of deep analysis of the source of his powers is consistent with his own narrative description concerning the overwhelming mental and emotional impacts of the powers on him. He also has as background his own studies of Baal and related deities that give him a largely consistent model for how gods operate and the methods that they employ. It is therefore not likely, as other have contended, that he is a fictional identity who is constructed merely as a vehicle for conveying a storyline. The general glide-path of his re-entry into human understanding, relationships, and the control of his powers also appears to be largely inconsistent with the mythologies that he lays out for other deities.
Let us examine some of the evidence for that. First, the pictographs of Baal and the surrounding narrative and discussion in the chamber does lead to a conclusion that the original Baal was likely much more engaged in warfare with other deities than in direct interaction with humanity. We have previously argued that this could be a consequence of Sinister’s lack of being part of a broader community of gods. As an isolate, he must understand and control the powers without guidance. Moreover, this causes him to gradually become largely humanlike for an extended period of time. This is not highly unusual, it seems, when projected into the broader context of Sinister’s discussions of Superman, Jesus, Batman, and Mohammed. Each of these appears to have had a central identity that was connected tightly with humanity, blending into the greater societies around them while still promoting their powers in various ways for their own and their families’ agendas. So there is no specific inconsistency that we see between Sinister’s evolution and other reported entities.
The powers themselves are remarkably similar to general physical field control for our own society, although at a lower level of accuracy and range. While our stasis systems prevent disruption of all material interactions and prescribe tolerable levels of drift in general function, Sinister’s bracelet gave him only basic field surveillance combined with intervention. This is a curious limitation that may, as Z1 reflected in early analysis, be primarly related to tuning that circumscribes full tensorial engagement with the field. This orthogonalization of field component interactions also has the additional effect of limiting range and intensity of interaction. Channeling the field through the mechanism of the bracelet rather than the larger embedded apparatus that is co-conformed to our nervous systems at young age may be part of the reason for these limitations. Attempts at reconstruction of model devices determined, oddly, that our current technology lacks some required components to achieve the small size of the described bracelet while still maintaining consistent power levels per Sinister’s description. This has been a source of some speculation and leads directly to the various theories labeled with the broad title Deception Theory. We agree with others who point to the specifics of the orthogonalization of field components as theoretically leading to a much lower power matrix than has thusfar been conceived of. Casting this device—as well investing concern in a larger class of such devices and their threat profile—as being an advance over existing known capabilities seems unwarranted. It is clearly novel in a manner that the Collectives would not conceive of, but it is also lacking in complete function.
Of special merit in these considerations is the question of whether full engagement with the fields would have alleviated Sinister of the unique personal ambivalence and discontinuities of his personality that we observe. Reflecting again on our existences as Collectives we sense that the he is immature and ominously without a complete anticipatory picture of himself and the world around him. While we acknowledge that all future scholarship will be derived from this new translation and the penumbra of learned insights that have come before and will arise hereafter, we recognize that the tiny perturbations in what individuals will think, will achieve, will explore—at least in comparison to what we have now—will remain within a conical predictability field structure that is as symmetrical into the future as it has been in the past. The physical worlds around us, this rind that oscillates in and out of the indeterminate foam, that has forever been emerging from the bioenergetic imperative, are all controlled in their eventualities. It is this stability that is central to our vitality and continuity as part of this reality.
This primitive picture that we have of Sinister and of his ethereal tether to reality brought about by the bracelet can only be harmonized by the assumption that we would also experience such perceptual challenges were we to not be what we are. Of intense interest that emerges from the evidence for Sinister and the narrative is the prying investigation into our own origins. It is commonly held and always has been that we are merely contiguous with the universe or, more properly, with the multiverses that are anticipatory consequences of the fields’ interoperation and gestalt functionalism. This notion is subject to reconsideration in light of the reality of Sinister. We appear to be closely related to Sinister given general physiology of our corporeal forms. Since we are emergent and created beings while Sinister and his people are biological and sexual in nature, the similarity poses conceptual challenges.
We can accept this view without the need for Deception Theory, we contend, by continued investigation into the conceptual assumptions of our own origin. For instance, were we to be actual advanced versions of Sinister’s own species, somehow removed from cultural or historical memory, we could explain both the similarities and differences. We call this theory the Evolved Hypothesis, borrowing from Sinister’s own linguistic constructs as we have best translated them. Note that this is not wholly novel, but instead builds on a series of suggestions developed by other Collectives over the years. There is certainly a hint of Deception Theory in this new hypothesis because it necessarily entails some kind of erasure of records, thought, and continuity of experience for our beings. There is not much evidence for this although it is the very nature of our holographic informational matrix that older records become increasingly infinitesimal until they converge into large movements and pervasive feelings where the centrality of ideas dominates over the minutiae. Nevertheless, a transformative event of such magnitude as the very creation of our modern forms could not and would not have declined in resonance within our group recall systems. So the Evolved Hypothesis is limited until and and if further evidence is forthcoming concerning flaws in this line of reasoning.
We can, however, propose some alternative hypotheses that bear upon the same line of reasoning. First, there is the question of the existence of the singularity event that arises towards the end of the narrative. While Sinister does not believe that he is banished into the singularity, it is his assertion that Earth did fall into it. We can therefore hypothesize that our existence is closely ganged to the Earth existence through a heretofore unknown transformation within the singularity event. As information is preserved, the emergence of new field transformations is known to force ripples in the bubble matrix that constrains the individual universes. We have no probes or other mechanisms for accessing the field statistics beyond our own universe, of course, and can only propose theoretical constructs that are consistent with the operation of our own matrix.
Nevertheless, it remains an intriguing possibility that we are field ripples—echoes if you will—of the beings that we are investigating. If the primitive nature of the stories and people offend a Collective’s sensitivities in calling us “echoes,” the argument works either way and therefore has sufficient symmetry that we can create a field stasis aura of Order 2 that combines the properties. This has only mathematical significance, but it does effectively convey the notion that we are each echoes of one another and not pre- or post-existent civilizations, organisms, or identities.
Even so, the symmetry does allow for the alternative possibibility that the human world and the events described in Sinister’s volume are instead subsequent to our space time perceptions. This is reinforced by any claims that the bracelet’s power management is an advance on our current large-scale technologies. We can therefore speculate that somehow and for some unfathomable reason that our species might journey out in largely physical form that is independent of the Collectives and establish new civilizations that we are now connecting with via this mechanism that we have described.
This line of argument, while plausible, it should be noted, has very limited support. It nevertheless serves as a bulwark against Deception Theory and should be considered as further scholarship is developed. The obvious immediate implications are about the nature of those “unfathomable reasons” that would make this appealing. Our capability for exploring the cosmos through remote instrumentation and probes provides sufficient coverage, when resources allow, that the idea of individuals from the Collectives needing to physically separate, emerge from their suspensions, disconnect from the field matrixes, and be transported to a far-flung world remains odd to even consider. There is the risk involved, of course, but mainly there is the separation from the ongoing traditions of scholarship that must be taken into account. It is intriguing to note that prior to the discovery of the Sinister find, scholarship was in a largely quiescent period and many Collectives felt that innovation had slowed or even stopped, despite some rather eloquent developments in the arts concerning new ways of representing semantic portrayals—meta-representations, really—of scholarship itself. The embodiment of scholarship in the forms of logico-mathematical structures was perhaps the greatest achievement during that phase, though many have reflected that the blossoming of ideas with the Sinister document and find is the defining achievement of recorded memory.
The invention and transitory reinforcement of maverick philosophy in the scholarly process is reflective of this blooming and provides a tantalizing glimpse about how these unfathomable changes can conceivably arise and transform our existences.