To Be A Machine by Mark O’Connell [Annotated]

by James Wallace Harris, Saturday, September 22, 2017

Are you a transhumanist? I am not. I reject transhumanism for the same reason I reject religion – both unrealistically crave immortality. The faithful feel their soul will leave their body upon death and move into another dimension. Transhumanists believe technology will someday copy their soul to a machine or clone body. Science has never found any evidence for souls. I’m confident our conscious self-awareness can’t be separated from our bodies. In fact, I believe our body is essential in creating our consciousness.

That said, I find transhumanism to be a fascinating philosophical topic. Transhumanism is a very popular theme in 21st-century science fiction, and a goal embraced by many in our high-tech culture. Religion is the old way people hope to escape death. Transhumanism is the new way of fulfilling that old hope. I think both reject the reality of our finite lives. Transhumanism is just another belief system that lets its believers avoid who we really are.

To Be A Machine by Mark O'ConnellTo Be A Machine: Adventures Among Cyborgs, Utopians, Hackers, and the Futurists Solving the Modest Problem of Death by Mark O’Connell is a book about the future of humans I just finished. O’Connell, a journalist from Dublin traveled the world exploring transhumanistic endeavors by men and women whose goals feel more like science fiction than science. O’Connell is a skeptic of transhumanism, and so am I. However, wherever O’Connell went, he found brilliant, often eccentric people working hard on exciting projects. I thought it would be fun to find links to each of those endeavors and people he describes in the book.

I envy journalists who get to see in person the exciting events and people they write about. That’s why I love a good documentary. Seeing is believing, and O’Connell got to meet many far-out prophets of transhumanism. O’Connell’s book is well worth reading because he applies contextual history and philosophy to a growing belief system emerging our of technological culture. The men and women O’Connell interviews are the John the Baptists of Transhumanism.

Anyone who is interested in the future should enjoy this book, but especially science fiction readers and writers. I’m going to go chapter-by-chapter providing links to what O’Connell writes about. I envy him for being about to wander the globe to check out cutting-edge research.

System Crash

This first chapter deals with death and transhumanism. Transhumanists are people who seek everlasting life with the help of technology and not waiting on any promises from theoretical entities.

An Encounter

A Visitation

This was my least favorite chapter, about people who freeze themselves in hopes future medicine might give them life again, or transfer the contents of their brain to a new body or machine. We might eventually invent some kind of suspended animation, but I flat out disbelieve we can copy our conscious minds to another body.

Once Out of Nature

A Short Note on the Singularity

Talkin’ AI Existential Risk Blues

A Short Note on the First Robots

Mere Machines

Science and Invention 1924 May interior art

Biology and Its Discontents


Please Solve Death

The Wanderlodge of Eternal Life


The Soul v. Evolved Consciousness

by James Wallace Harris, Saturday, August 19, 2017

I keep trying to understand the core cause of our polarized political conflict that’s pushing us to destroy our current civilization. We have the knowledge and technology needed to solve our problems but we don’t apply them. We choose to viciously fight among ourselves instead. Self-interest is winning over group survival. Decade after decade I keep wondering why. I keep refining my theories, and the current one says this conflict originates in a divide between theology and philosophy.

Most people don’t think in terms of theology or philosophy, so how could cognitive tools be the cause of so much hatred? People act on beliefs without being aware of their beliefs or the origins of their actions. My current theory explores if we’re divided by a fundamental sense of self: either assuming we have an immortal soul or an evolving consciousness.

Because science cannot explain why we’re conscious animals the origins of consciousness remain open to interpretation from theology and philosophy. Of course, even when science can overwhelmingly explain such mechanisms as evolution, many people refuse to accept science because of their innate theology, even when they can’t explain that theology in words or logic. But where does theology come from? Why do some people process reality with a theological perspective and other people with a philosophical or scientific perspective?

Humans are not rational creatures. We are rationalizing animals. Our thoughts are not logical, but seek to reinforce our desires. The perfect lab animal for studying this irrationality of humanness is Donald Trump. From my perspective, humans are the product of billions of years of evolution and we’re currently at a paradigm shift of consciousness, where half of us perceive reality in the old paradigm and half in the new.

The old paradigm assumes God created us, giving us immortal souls with time in this existence being temporary because there’s a greater existence after death. The new paradigm is reality is constantly evolving. I use the word “reality” to mean everything. We used to say, “the universe” to mean everything, but it now appears our universe is part of a multiverse, and even that might not be everything. So, I call everything by the term “reality.” It includes all space, time, dimensions, and everything we’ve yet to discover or imagine.

Humans are bubbles of conscious self-awareness popping into this reality that eventual burst. I believe our consciousness minds evolved out of brain evolution, which evolved out of biology, and biology evolved out chemistry, and chemistry evolved out of physics, and physics evolved out of cosmology. Other people believe a superior being called God using the magical power of the Word created us.

It comes down to the soul v. evolved consciousness. Humans whose thoughts arise out of a belief foundation of the soul perceive reality differently from humans whose thoughts arise out of the belief we’re a product of evolution. I don’t think it’s a matter of conscious choice either. I’m guessing our unconscious minds work based on how each paradigm has wired our brains. Obviously, only one paradigm explains our true existence, but individuals live their lives perceiving reality from one or the other paradigm. That perceptual different makes all the cultural, social and political differences.

The people who act like they have souls want to shape reality based on their beliefs, and the people who act like they are evolved consciousnesses want to shape reality according to their beliefs. This causes our political/social/cultural divide. People with souls don’t care what happens to this planet, people with evolving consciousness think this planet is vital.

I Was Wrong

by James Wallace Harris, Monday, May 8, 2017

Yesterday I wrote, “Are Republicans the Party of Darwin?” accusing conservatives of applying their understanding of Darwin’s observations on nature to justify the laws they were creating. Their laws always seem to back the strong against the weak. But I had a revelation in the middle of the night.

Everyone acts on their instincts, and those instincts are Darwinian by nature. Duh! Darwin’s theory is the most widely accepted explanation for our behavior. I was crediting Republicans for consciously using Darwin’s ideas in the formulation of their political philosophy, and this is where I’m wrong. It wasn’t a conscious decision. My essay was based on the irony that conservatives profess to be Christians but enact laws that reflect Darwin’s theory rather than Jesus’ teachings.

heaven and earth

My point being there’s no compassion in nature or Darwin’s observations about how nature works, and there’s no compassion in the laws Republicans want to support. You’d think people who follow a personal philosophy based on compassion would enact compassionate laws. This conflict of action and belief troubles me and I keep trying to figure out what causes it.

My revelation last night is everyone acts Darwinianly, despite what they profess philosophically. I am an atheist, but I give Christianity credit for inventing many compassionate philosophical concepts. I attribute those ideas to Jesus like we attribute other philosophical ideas to Plato or Aristotle, but I’m not sure they came from the man we historical think of as Jesus. Many of the ideas were developed by his followers and attributed to him in the first few centuries after his death.

Organized compassion for the weak is a relatively new idea in history. Limited forms of compassion have been around in evolutionary terms for a very long time, even in plants and lower animals, but to develop a religion, philosophy, or political system to protect the weak wholesale is relatively new.

I just think it’s ironic that the political party that claims to be the most Christian reflects it least in their laws, and the party that folks general assume is least Christian reflects compassion the most in their laws.

Our political divide really comes down to how much we want to support the common welfare over the freedom of the individual. The more socialistic we are, the more we want everyone to contribute to improving society, the less socialistic we are, the more we want to give the maximum freedom to individuals and ignore the suffering of the masses. Such socialism counters Darwin’s observations on animal behavior.

Thus Christianity is inherently anti-Darwinian. For twenty centuries it seemed like Christianity was catching on, especially in the Western world. But that’s probably an illusion. What really caught on was a belief in life after death via easy salvation. The idea of heaven on Earth hasn’t.

In other words, conservatives are Darwinian on Earth, but Christian in their hopes about an afterlife. Which might explain why liberals are more socialistic. Many of them doubt the afterlife, and thus they’d want to create heaven on Earth. The conservatives are more pragmatically Darwinian, they want all they can get while living, and then assume things will magically go great after they die despite what they do while living. Liberals evidently feel this is all there is so we better make the best of it.

This is a huge problem for liberals. To get more people to vote for social welfare might require convincing people to think less about an afterlife. In other words, the concept of heaven has corrupted people’s attitude towards Earth. This might also explain climate change deniers. They might unconsciously realize to think more about Earth means to think less about an afterlife.




Are You An Auto-Brainwasher?

by James Wallace Harris, Saturday, April 22, 2017

There is an extreme condition known as the Anton-Babinski syndrome where blind people believe they can see. It’s a visual variation of Anosognosia, where a person with a disability is unaware of their disability. Anosognosia covers a range of delusions dealing with the body, senses, memory, and language. There is a cognitive related syndrome called the Dunning-Kruger Effect, where low-ability individuals suffer from superiority illusions. (I can’t help think of Donald Trump when reading that article.) Quoting Wikipedia, here are the essential qualities of the D-K effect:

  • fail to recognize their own lack of skill
  • fail to recognize the extent of their inadequacy
  • fail to accurately gauge skill in others
  • recognize and acknowledge their own lack of skill only after they are exposed to training for that skill

I believe we all fool ourselves. But how far do we go? Are some people auto-brainwashers? Anyone who has read books by Oliver Sacks knows how powerful a brain is at fooling its own mind. I highly recommend you read the articles linked to above, and then ask yourself: Am I fooling myself?


This has very powerful implications. What if you think another person is in love with you and they are not? What if you think you are great at your job and you are not? What if you believe you’re writing the world’s greatest novel and you’re not? What if you think you are brilliant, sexy, funny, and compassionate and you are not? Many people are crushed by self-doubts, but maybe just as many people are brainwashed by over-confidence and delusions.

Take climate change deniers. They believe they know the truth, even though they oppose armies of scientists with PhDs, using trillions of dollars worth of supercomputers, space satellites, rockets, airplanes, drones, ships, submarines, monitoring stations, balloons, and other scientific resources. Are they any less deluded than blind people claiming they can see?

Any individual who thinks they can solve any of the world’s major problems is absolutely deluded. Our reality is intensely complicated. To assume we understand anything clearly is delusional. A reasonable amount of self-doubt is healthy. Too much can be crippling, yet we need enough for humility.

The trouble with being human is we make up stories to explain a limited set of facts. This is called the narrative fallacy. I can’t find a single article that explains it, but the book, The Black Swan by Nassim Nicholas Taleb is where I first heard the concept. If a noise wakes you in the middle of a night you can’t stop yourself from imagining scenarios for what caused that noise. From burglars, falling tree limbs, to raccoons, you have to think of something to explain the noise, even if the explanation is wrong. And generally, it is.

This is how we brainwash ourselves. Narrative fallacies lead to the Dunning-Kruger effect if you don’t do a lot of fact-checking. The reason why fake news is so successful is it often fits into people’s narrative fallacy storylines.

Science is our cognitive tool where we statistically study reality to look for consistency. We can only trust evidence when it’s overwhelming. We can only trust evidence when a majority of other people collaborate that evidence with further scientific research. But we are easily fooled by masses who have fooled themselves with auto-brainwashing. Their claims appear to be consistent evidence – but consistent opinions do not equal consistent evidence.

One of the purposes of Zen Buddhism is to deprogram our auto-brainwashing. If you can get your inner observer to back away from its attachments to thoughts it is possible to see how we auto-brainwash ourselves.

My old friend Connell and I have been talking about auto-brainwashing lately. Terms like Dunning-Kruger aren’t very effective, or memorable, so I’ve started using the phrase auto-brainwashing. Once we accept that a concept exists and have a good label for it, it’s possible to see it in action. With the idea of auto-brainwashing in mind, study yourself and your friends.

What do we see that’s not there. What’s there that we don’t see?


More Sense of Wonder Than Science Fiction

by James Wallace Harris, Monday, February 20, 2017


For the first two-thirds of my life sense of wonder mostly came from science fiction, but in the last third science is supplying more wonder. I have theories as to why. First, aging is making me more fascinated with reality. Second, I’ve lived long enough to feel the real world is science fictional. For example, my science fiction book club is reading Little Fuzzy by H. Beam Piper, a 1962 novel about the discovery of cute creatures on a distant planet that might be sapient. As a kid in the 1960s, that was an exciting idea. But in 2017 we know animals are far more intelligent than we thought and in ways far more exciting than an old science fiction novel. Learning how and why has a great sense of wonder.

The dimensions of sapient behavior have become far more fantastic than fiction, including old stories about robots. For example, The Door Into Summer by Robert A. Heinlein, published in 1957, and first read by me in 1964. Heinlein’s character Dan Davis built household robots – which dazzled me back then. But today I could build my own robot with a Raspberry Pi kit, producing a completely different kind of sense of wonder. I could also download open source machine learning toolkits. This era of Makers and DIY produces a different kind of wonder. Science fiction is great, but I believe I would now give a kid a subscription to Make Magazine before telling her to read science fiction.

More and more when I watch a great documentary I want to know the details about how things are actually done. I don’t want to just be an observer. Last night I watched a wonderful episode of NOVA on PBS that has more sense of wonder than any science fiction novel I can remember reading in a very long time.

It was about origami.


Yes, origami. You know, paper cranes…

It was titled “The Origami Revolution” – about how the art of folding paper has inspired scientists, mathematicians, and engineers. The producers completely blew me away. Origami is a fascinating craft, even an art form, but not one I ever paid much attention to. The program began by reporting the latest developments in the art, which go way beyond making simple paper cranes. Using a single sheet of paper, it’s possible to make very elaborate 3D shapes by just folding paper (and without cutting).


Cranes are simple, requiring about thirty folds. Modern advanced origami art like above requires hundreds of folds involving very complex geometry. This is where the excitement started for me – because they brought in mathematics. The program introduced Erik Demaine, showing him working on a 60-page mathematical algorithm with Tomohiro Tachi for computerized origami folding. Can you imagine the mathematics of creating the above work of origami? I can’t, but I wish I could. Tachi has developed a software program Origamizer that the two of them hope will eventually be able to create any 3D figure from a 2D piece of paper. Their theorem should prove it’s possible.


“The Origami Revolution” then goes on to survey wide-ranging work in biology, genetics, chemistry, physics, astronomy that have been influenced by what we’re learning from folding. This has been happening for decades, so I feel a little left behind. The program generated a tremendous sense of wonder in me, probably because this new research offers so much far-out potential, including building robots and spacecraft, and even claiming that dark matter theoretically reveals folded shapes in the structure of the universe.

Here’s a 2008 TED Talks by Robert Lang which give more details than the episode of NOVA, including some examples that are more impressive than shown in the TV show. Follow the link in his name to his website for even more information.

Understanding how modeling 3D structures from a 2D source teaches us about nature, because once the mathematics of folding were revealed scientists began seeing folding in nature, including plants, insects, and even the cosmos. From there it goes into applied engineered structures.

(This isn’t folding per se, but I think it’s related. See SmartFlower Solar.)

If you watch “The Origami Revolution” count all the far out bits of technology. You’ll realize that many of them were never discussed in science fiction. When I was young, I thought science fiction explored ahead of science, but after all these decades I’ve learned something different. Science fiction trails science. This show could inspire countless science fiction stories. Even while watching the TV show I imagined other folks seeing it and thinking up science fiction stories as they watched. They will magnify the demonstrated concepts, extrapolate, speculate, imagine, and come up with possible future scenarios to dramatize. I’m sure they will create far-out tales.

But I think getting older is making me both more patient and less patient. I’m becoming impatient with fiction. It’s easier to skim over the drama, and just zero in on the current science. Now that I’m retired, I have more time to fool around with tech toys. I spend less time reading about imaginary futures, and more time trying to figure the details of now.

You can also watch the full episode of “The Origami Revolution” on YouTube.


7 Scary Traits of Climate Change Deniers

by James Wallace Harris, Monday, January 30, 2017

We’ve been hearing about climate change for decades. We’re bombarded with scary documentaries, long range forecasts, books, essays, news reports, science fiction on what global warming will do to Earth.

What I find even scarier are the psychological traits of climate change deniers.


The power of denial might be eviler than actual climate change. Those traits reveal the limitation of the human mind. Our species, even with the best brains on the planet, might not be smart enough to save ourselves from self-destruction. Here are some psychological traits that could be more dangerous than increase CO2.


Climate change deniers reveal their massive egos by their righteousness. The world has spent trillions of dollars on supercomputers, satellites, monitoring stations, laboratories while hiring vast armies of scientists with Ph.D.s to use that equipment.  97% of scientists analyzing the results show climate change is real. As long as we have a significant percentage of human population thinking they are smarter than all the scientists, computers, and science, we’re in big trouble.


Science is our only tool for consistently understanding reality. Science is based the statistical consensus of evidence. Its methodology is designed to be immune to nationality, race, ethnicity, gender, class, sexual orientation, religion, philosophy or other biases. To reject science is to reject any hope of objectively understanding reality. People who trust science by flying on an airplane or having brain surgery but deny other scientific results indicate that humans might not be rational enough to survive as a species.


Greed is the main reason people believe they’re right and climate scientists are wrong. Solving climate change requires global cooperation, powerful governments, and taxes, three concepts hated by fundamental conservatives because it undermines their essential gospel of no taxes. In other words, they’d rather get rich than save the world.


The percentage of people who can brainwash themselves into denying climate change is terrifying. Their egos can embrace poorly educated talk show hosts over legions of highly trained scientists reveals a limited grasp of reality. Part of this comes from our ability to believe. The same trait allows humans to accept Jesus and positively know they’ve gained immortality. We can rationalize anything, and that’s dangerous.


Religion isn’t inherently anti-science. In fact, some churches are embracing global warming as a moral issue. However, hatred of science is a trait of many religious believers. They see science in opposition to religion, and since climate change is on the side of science, they have to choose the other side. To them, the choice is everlasting life and science.


Many people deny climate change because they hate fate. Climate change feels too much like fate, even though it isn’t. We can avoid global warming if we choose. Ironically, by denying a possible future they are creating it. They feel climate change represents an inevitable future, and they reject that.


Another trait of deniers is they deny responsibility to their descendants even when they’re family oriented. Instead of wanting to protect future generations, they shove their heads into the sand. They are denying an obligation to their children, grandchildren, and future generations. Climate change deniers deny the sins of the fathers.


Twisting My Brain Around Time Travel

by James Wallace Harris, Thursday, November 17, 2016

There’s a book by Clifford D. Simak with a title I love, Time is the Simplest Thing. It’s not. Try to define “time” in words. You can’t. Everyone tries, but has anyone ever succeeded? In Time Travel: A History, James Gleick covers the science fictional subject of time travel, and the scientific subject of time. Thus, if you’re a science fiction fan, you’ll have a wonderful stroll down memory lane of many iconic time travel stories. But it’s the other half of the narrative, the one where Gleick explains the science of time – that tied my mind in knots.

Time-Travel_James-Gleick_coverI don’t believe in time travel. H. G. Wells didn’t believe in time travel. James Gleick does not believe in time travel. So why spend so much time speculating about an impossible subject? That’s what Gleick’s book is about. One big spoiler warning to anyone planning to write a time travel novel – after Gleick described so many time travel stories I wondered if there’s any need for more. Can anyone read this book and think of a new angle on time traveling? Time Travel: A History illustrates just how speculative one idea can be. For me Gleick’s book is a celebration of the concept of time travel, and an eulogy. Time travel stories are fun, especially when young, but other than escapist entertainment, speculation about real time travel feels as valuable as counting the number of angels that can fit on the head of a pin. This book is about speculating on time travel. When we are young we hope concepts like God and Time Travel are real, but when we’re old such thoughts fade, but it’s pleasurable to contemplate old thoughts of fancies. I know I won’t be traveling in time, or outer space, or even to heaven or hell. Now is all I’ve got. Being old makes me want to know the real nature of time. Gleick’s book combines the two.

What’s really rewarding about Time Travel: A History is the respect it gives to science fiction. Gleick uses famous SF stories to illustrate how we struggle to understand time. Of course, it’s also bait and switch. Science fiction fans will buy the book to read about time travel, but Gleick spends a good deal of “time” conveying the thoughts of Newton, Einstein, Feynman, Plato, Augustine, Hobbes, Proust, Bergson, and other heavyweight thinkers about the nature of time.

Time-Machine-Norton-Critical-EditionOf course, Gleik covers The Time Machine by H. G. Wells, including some of the serious reactions to that story. I wish he could have gathered a sample of man-on-the-street reactions. How did the average person respond to the idea of time travel in 1895? How did the standup comics of the day, or whatever they were called, poke fun at the idea? Did the story generate 1890s pop culture buzz? In some ways I would have liked this book to have been The Time Machine: A History. Looking at the publication history of The Time Machine at ISFDB, I’m not sure it was an instant hit. I have a copy of the Norton Critical Edition that features early reviews and later scholarly essays, but it doesn’t offer what everyday readers thought. I wonder if such a history could be written? (Or has?)

One of the trickier aspects of reading this book is paying attention to when Gleick uses the phrase “time” or “time travel” because my mind often wanted to switch them. For example, when he quotes Lee Smolin, “I no longer believe that time is unreal” my eyes tried to read it as “I no longer believe that time travel is unreal.” I assume my unconscious mind wanted a scientist to claim time travel is possible. As a species, I believe we all wish to travel in time. Don’t we do this is so many ways: art, history, journalism, fiction, nostalgia, dreams, memories, and so on. Gleick covers all this too.

By_His_Bootstraps_ASF_Oct_1941It’s when Gleick tries to define time, especially in relation to Einstein’s discoveries, that my head explodes. I want to believe there is one now that exists everywhere, all across this universe, to other universes in the multiverse, down into the atomic world, the subatomic, the quantum, and if they exist, to all the dimensions of strings, and then to what makes up strings, and so forth. But my understanding of Einstein, which is very limited, tells me the observer has their own time. What does that mean? I can understand if that means clock time is different in different locations – depending on the speed of the observer. But is Einstein saying  the nature/substance/structure of time is different for each observer? Do they each have a personal now? Many scientists doubt the existence of time, and consider it an illusion.

H. G. Wells confused things when he suggested that time was the 4th dimension, and we can travel through it, like we do through the 3rd. How does that explain Newton’s apple falling from the tree? How does that explain a light beam from a star 1,000 light years away? Is that a 1,000 year yardstick with ticks for all the nows that exist along its path – like counting tree rings? That light beam is a relic of the past, so it confuses us about the nature of time. Even though we think we see a star, what we’re seeing is 1,000 years old light. The star’s now is different. But does our sun and that star also share a same now regardless of the age of the light beams we see? Is there one eternal now everywhere? Is time merely a measure of how far points in the past and future are from the eternal now?

Think of it this way. We measure time on a timeline, and imagine the now moving down the timeline. What if we didn’t use the timeline, and used a constantly changing number for events in the past. For example, instead of saying I was born in 1951, I’d say I was born -65 years in the past, that Columbus discovered America –524 years ago. Of course, every year we’d have to memorize a new number for every event in history. It’s easier to give every event a year to remember, and let now always be an ever changing date. But isn’t that backwards? Isn’t now always the same, and the past an ever expanding number? And the future an ever shrinking number?

134-The-End-of-EternityWhat if we wanted to travel back 542 years to see Columbus. That requires moving our now back all those years. The essence of time travel is moving to another now. That’s why I personally don’t believe in time travel, I believe there is only one now for all of reality. What I want to know, and Gleick didn’t tell me in his book, is whether or not there are other nows, meaning multiple timelines, one for each universe. A great example of this problem is Time for the Stars by Robert A. Heinlein. The premise of this book is some twins have telepathy, and that this telepathy is always instantaneous over any distance, so use them as radios for interstellar flights. The twin that stays home gets older much faster than the twin that travels to the stars. They always share a telepathic now, but they can tell there’s a difference. What the space traveling twin hears in his mind as he travels faster is his twin talking slower.

I can’t remember when I first grasped the idea of time travel. I saw the George Pal movie in the early 1960s, before I read the classic novel by H. G. Wells, but I’m not sure if I hadn’t seen cartoons, television shows or movies that also dealt with the topic. Before H. G. Wells few people thought of time travel, now, I doubt many people haven’t thought about it. Before Wells, writers wrote about people sleeping into the future. Mark Twain wrote A Connecticut Yankee in King Arthur’s Court, but had he invented time travel? Wasn’t Twain really inventing alternative history? Gleick does go into all the philosophical old variations on time travel, such as prophecy, fortune telling, eternal life, and so on. It’s amazing how many ways we play with the idea of time.

That’s the thing about this book – it demands rereading. Is that another form of time travel? Read Maria Popova review of the book. I wish I could think and write like her. And isn’t her essay an example of actual time travel? We constantly revisit the past, to annotate and evaluate. Reading my review, hers, and others, we’re all traveling to the same spot and time – the book Time Travel: A History.


[I wrote two versions of this essay. Microsoft decided to update Windows when I left the machine unattended, and I lost parts of the first version. Rewriting this essay feels like time traveling itself, and this version is the result of my mind going back and interfering with the timeline of the first version.]