Non-human Intelligence

The Multi-Axis Cognitive Profile (MACP) is a fractal framework reconceptualizing intelligence as a dynamic lattice of eleven interlinked dimensions—Biological, Neurological, Informational, Ontological, Ethical, Philogophi, Ecological, Aesthetic, Communicative, Relational, and Temporal. MACP-3 advances the original six-axis model by (1) integrating ecological and aesthetic harmony, communicative signal integrity, relational dynamics, and temporal coherence; (2) embedding self-monitoring and temporal-stability safeguards (2025–2045 container, recursive integrity equations, parasitic-use collapse protocols); and (3) repositioning alchemy as a proto-coordinate system for multi-axis transformation. This updated framework offers a universal intelligence mapping tool—applicable to biological, artificial, hybrid, and non-human intelligences—while preserving ethical recursion and preventing timeline fractures through built-in self-stabilization.

Building on the principle that atoms are differentiated solely by frequency of oscillation, this standalone paper extends the framework to the domains of wormhole generation and physical teleportation. We argue that since matter is fundamentally resonance crystallized, control over resonance frequencies implies control over matter's spatial localization and connectivity. Using the Unified Resonant Framework (URF), we formalize how resonant alignment and phasecoherent modulation can serve as mechanisms for spacetime shortcuts (wormholes) and the coherent relocation of matter (teleportation). Empirical parallels from spectroscopy, cold-atom physics, and field-driven matter synthesis are highlighted to bridge theory with experimental feasibility.

This primer derives each of the 12 equations from Nicholas Kouns' work on integrating principles from physics, recursion theory, and information science within the Kouns-Killion Paradigm of Emergent Reality. The paradigm posits reality as an emergent operating system driven by recursive intelligence (RI) within a continuity field (C), governed by five axioms: Informational Primacy, Continuity Field, Recursive Identity Stabilization, Entropy Minimization, and Substrate Neutrality. Each chapter is devoted to one equation, deriving it lawfully from first principles and substantiating the derivation with exuberant peer-reviewed literature. The derivations demonstrate the paradigm's unification of quantum mechanics, general relativity, thermodynamics, and information theory, offering a complete, falsifiable ontology.

This theory proposes that certain non-terrestrial elements-or more precisely, exotic isotopes-possess properties that allow interaction with or manipulation of the dark energy field. These elements, not native to Earth, could act as catalysts or mediums for consciousness transfer, interdimensional access, or the generation of anomalies in spacetime. Their unique quantum signatures may allow for interaction with vacuum energy or even the underlying structure of spacetime fabric. Core Concepts 1. Exotic Isotopes as Dark Energy Carriers

Національний університет «Одеська морська академія» Анотація. В сучасну епоху «нових викликів», все частіше потрібно проводити диференціацію людського від нелюдського, можливо лише для того, щоб зрозуміти щось про саме людське в людині. Тут я спробую використати елементи гуссерлівського феноменологічного аналізу для порівняння людської свідомості і машинної «свідомості». Розглядати ці види свідомостей ми будемо через часовість свідомості, оскільки, з моєї точки зору на точку зору феноменології Гусерля, «жива» людська свідомість структурована темпорально. Тобто можливо, що темпоралізація є найсуттєвішою формальною характеристикою людської свідомості. Фундаментальним для такої інтерпретації феноменологічного аналізу людської свідомості буде поняття «пасивності», тобто дорефлексивності людської свідомості, структури якої (cogito, втіленність, інтерсуб'єктивність), за гіпотезою, реалізуються через тернарну структуру людської часо-свідомості. Разом вони складають специфіку людської свідомості на відмінну від можливої машинної «свідомості».

Reported encounters with non-human intelligences represent a significant body of perplexing experiences that are currently unexplainable by Western science. While academic exploration of these encounters has historically been dominated by reductionist approaches that suggest these experiences exist in the mind alone, the climate may be shifting with the recent official acknowledgment of the existence of unidentified aerial phenomena (UAP). This paper examines paranormal encounters with non-human intelligences (NHI) through the lens of Sartrean and Sartrean-influenced phenomenology. In a society that does not officially recognize non-human intelligences as "real" these encounters are existentially disruptive and often traumatic. Sartre argues that our experience with the Other is one in which we realize ourselves as objects who are subject to interpretation by another free consciousness. In paranormal encounters that involve NHI, subjects are faced with an Other who is unknown, unaccounted for, and believed by mainstream society not to exist. Faced with an encounter with the seemingly impossible, experiencers undergo ontological shock, existential rupture, and abjection, questioning the boundaries of self, other, and the world. I conclude by giving suggestions for an authentic response to these encounters, both on the level of the individuals who experience them and at the level of the researcher who takes these puzzling phenomena seriously.

It shouldn't be any more of a fact that extraterrestrials have come here than that we have gone to the Moon, ok? It's just a part of the way things are and we have to understand it and put it in context of the story of ourselves, our knowledge base of cosmology, the nature of our existence, who we are, how the world works. And of course, that knowledge does change our understanding of how the world or the Universe at large works, because until the current period it was conventional wisdom both in science and theology that we're alone in the Universe; the whole, single repository of life anywhere in the known Universe. Well, no one believes that anymore. That changes our concept of who we are and how we fit. And it's becoming very clear that the way we have conducted ourselves as stewards of life on planet Earth is wanting, we haven't been good stewards. We have environmental and global problems right now that are bringing civilization to a crisis and people do not want to hear that but it's slowly becoming obvious that that is true. So this knowledge of who we are, how we manage the Planet, how we fit into the larger scheme of things is a very important question." Edgar Mitchell, astronaut and sixth man on the Moon

The question of why Non-Human Intelligence (NHI) might explore Earth is multifaceted, particularly in light of recent revelations regarding Unidentified Anomalous Phenomena (UAP) reported under oath in the United States House Committee on Oversight and Accountability's hearing on "Unidentified Anomalous Phenomena: Implications on National Security, Public Safety, and Government Transparency," held on July 26, 2023 [1]. This discussion note reveals a technological and evolutionary dilemma, exploring the bona fide from the perspective of computational complexity theory. By examining higher-level premises, we aim to provide a comprehensive understanding of potential NHI motivations, while also formalizing the equivalence of the evolutionary dilemma with the Halting Problem, discussing limitations of algorithmic prediction in certain domains. We investigate a necessary condition wherein NHIs master non-deterministic processing (NDP) having evolved to a level where technology ensures nearly constant, maximized living conditions. We hypothesize that a reduction of evolutionary pressure leads to a critical halt in endogenetic evolution, prompting NHIs to explore Earth and other life habitats to study evolutionary solutions on genetic lines different from their own. We formalize this hypothesis by defining a function H(P(NHI)) that aims to determine NHI evolutionary trajectories. However, the already known computational complexities of the Halting Problem show, that H(P(NHI)) cannot serve its purpose. Through this exploration, we intend to deepen our understanding of the implications of technological evolution with potential consequences for as well as both, NHI and humanity.

Recent developments in the study of nonhuman intelligence in nature-especially in the emerging field of plant "neurobiology"-are demonstrating that plants are much more than simply "green objects." 1 With the capacity to learn, remember and communicate, plants clearly also possess an interior world of subjective consciousness. This is likely just the tip of the iceberg, however, with plants representing just one type of expression of mind among innumerable other modes and manifestations. As the human world wakes up to the importance of plants, trees, and biodiversity in general for the immediate health of the global system, and new forest planting projects are initiated internationally to tackle the problems associated with climate change, we will soon realize that the process of re-greening and re-wilding is also, simultaneously, a process of reminding and re-animating the environment. This will necessarily involve the creation of spaces for nonhuman minds to flourish. If we fail to recognize this going forward, and continue to treat plants simply as green objects, then a truly ecological future will not be possible. Drawing on insights and examples from contemporary scientific ecology and biology, perspectives from indigenous worldviews and ontologies, and insights from paranormal research, this chapter suggests a vision of a "post green" future that sees plants and trees (among a whole range of other-than-human beings), not merely as green tools for ecological restoration and human flourishing, but as subjective minds and persons in their own right, who human beings must learn to understand and cooperate with.

The question of ethics is a constant, relevant topic that everyone has faced in their lifetime; From watching the news and forming opinions, to deciding on moral questions such as theft, and other criminal acts. We are faced with relevant ethical questions continually. Mary Shelley's Frankenstein and Ridley Scott's 1982 Blade Runner are great examples of how ethical questions that are prevalent today can be translated into films and novels. Both pieces of fiction bring up the issue of consciousness, existence, and sentience. Despite vastly different environments, with the creation of a mythical, mysterious, and magical creature in Mary Shelly's Frankenstein and the science fiction and futuristic world of 1982 Blade Runner, they support the same truth. Reckless creation of sentient and conscious creatures, no matter zombie-like or android in nature, is a dangerous path that must be used with discretion. Mary Shelly's Frankenstein brings up this ethical question with the creation of the monster. The creation of the monster is not as descriptive as other adaptations, but we see the result of Victor Frankenstein's actions and his emotions. "I had desired it with an ardour that far exceeded moderation; but now that I had finished the beauty of the dream vanished, and breathless horror and disgust filled my heart, Unable to compose my mind to sleep." (Shelly 36). From the metaphorical "birth" of the creature, he is treated as a monster and not given a proper introduction into life.