One day three anonymous stories appeared before Yelái and Áigen.
The man finally came out of the cave and saw colors and shapes outside that left him sighing, just like a lucky person who, believing his inevitable drowning in the sea, is saved by a friendly hand and brought to the surface. He ran far and wide across everything his eyes saw, which was new and of colors he could never have guessed just by seeing the shadows reflected on the wall of his cave. People ignored his erratic wanderings, like those of a child, because the fatigue of habit made them think: "Another one who comes out of the cave", and they only hoped that the new free man would realize, sooner or later, that that real world was just another cave within another cave. Tens of years had to pass before the free man, after having traversed the entire sphere and having learned everything there was to know, finally realized that this new world had become as small in his mind as a growing child feels when his clothes fit tighter. His soul once again felt locked in a cave, and when he raised his head it seemed to him that the shinning of the stars and the magnitude of the planets had become new shadows whose flickering mocked him and the limits of his freedom, as had the shadows on the wall of his cave. He eventually got rid of the limiting nature that forced him to keep his feet on the ground, and so he came out of this new cave and explored, with greater devotion and paraphernalia, the confines of that vast space for millions of years. During that time, he was a guest on planets whose life forms broadened his perception of reality, providing him with so many rough paths to traverse that for a time his spirit remained calm. But when he had no more to know or experience, the cave fell on him again, and the universe was so small that he could travel from one end to the other like a photon taking a short walk through an atom. Then he turned his eyes towards fictions; that which “is not” became the new shadow, and in his desperation at feeling locked up he saw the fictions like a frog hypnotized by the deceitful tail of a snake. To get back out of the cave he had to lose his limiting natures again, to enlarge the greatness of his soul he had to face directly what “is not”. So he became a traveler and went through all the variables of history that could have been different. The exact number of years he spent traveling among the infinite confines of the multiverse would not fit into this story. But he felt trapped again and turned to those fictions that had been produced by the bifurcations of that event that gave birth to his universe. Thus he freed himself from more nature and penetrated into the ultraverse, whose infinite multiverses soon constrained him again until he felt like a prisoner. He then he entered the hyperverse, or the worlds created from infinite other origins, and swam freely among all its ultraverses. By this time he already knew that his story would repeat itself sooner or later, after a few eternities. It was time to enter that existence that contained existences that branched off differently from his, in any number from one to infinity. He thus came to the megaverses and toured its different hyperverses, or possible worlds, as they were once called. When he finally got tired of the megaverse, he tried to get out of that cave to a new exterior called the omniverse, containing all possible types of megaverses. He once again knew everything, and turned his gaze to the Zlánd, or the point that contains "everything", the realm of magnitudes, whose exact nature is obscure and where the cycle that has been fulfilled until now is finally broken, to change to a logic that trivializes all efforts and makes every wisdom into foolishness. But access to this level of reality was not allowed; his nature was not yet free enough. Tired, he returned to his original world, the one from which he had left a cave thinking that outside of it he would discover the truth, which always escaped, which he had had to pursue in vain jumping from cave to cave through all known reality. Upon seeing him, his world companions abandoned his apathy and spoke with the free man with great brotherly love, saying: “now that you have lived that there is no outside of the cave, as we did too, it's up to you to decide in which cave your consciousness will exist. But the more caves you choose to exist in, the more trivial you will become".
She lived in a little bubble; there was nothing there that she didn't know, nothing that she couldn't be, and nothing that she didn't do. She then got tired; she became disgusted and irritated at the limitation of her bubble and she decided to get out of it. She explored and learned, came into contact with other beings equally isolated in her bubbles, and grew and perfected herself. But she had not come out of her bubble, rather it was expanding, inflating like a water balloon, and that annoyed her and she tried with all her might to break her bubble by acquiring experiences, skills, knowledge, hoping that her growth would pierce the bubble like a spear and burst it. But the bubble did not burst. She sought to break the bubble in the aggrandizement of her soul, in the growth of her empathy and humanity, but the bubble resisted. She kept expanding her bubble until it reached the confines of reality itself; it was said that to get out of the bubble it was necessary to escape from reality. But when she was finally able to do this, the bubble accompanied her. The bubble pursued her like a hunter as she traveled and expanded between all conceivable and unimaginable reaches of existence, but upon reaching the Zlánd, she was no longer able to expand her bubble to allow her to continue; she was definitely trapped in that huge bubble that encompasses everything she was allowed to explore. Exhausted, she returned to her first home and lay down to rest. She felt so small in her room, even though the confines of her bubble were an almost infinite distance away. What had she changed? Now I knew a lot, I have experienced so much, I had such vast knowledge, and all this for what?, she said to herself, so that in the end I feel the same as at the beginning, after all, there is no outside the bubble, even if I leave the Zlánd, the bubble will only get bigger. She remembered when as a child she had been told "now you are young and live in a bubble, when you enter higher education you will face reality", and when that moment came, they told her "now you are young and live in a bubble, when you enter the world of work you will face reality”, but when she entered the world of work there was no one to tell her “now you are young and live in a bubble, but when you enter the next level of life you will face reality”. But it would never be possible to face the true reality because she can never get out of the bubble. Or could she face reality from inside the bubble? This idea made her stand up and look out the window. If reality is like an enemy to fight, is it possible to fight it from within? if there are parts of reality that are our allies, couldn't we use them to combat what is not an ally? She thought that she had found the answer, not in her desire to break the bubble, but in the knowledge that she could not do it until she rebelled against reality. Yes, she decided to live reality as normal, but always plotting against it with every blink of her eyes. When would she strike? She needed to first get rid of everything that she had acquired from reality until it became nothing. So it would be; she would become like nothingness itself; a state where reality would have no power, she thought, and once she got there she could finally get out of the bubble. But at what cost? At the cost of uselessness.
I once lived in an area they called Comfort. Everyone told me it was a bad place to live, that greatness was outside, that I was going to get scrawny and clumsy if I didn't get out of there immediately. I took those tips into my heart and immediately stopped feeling comfortable in the Comfort zone. I took such a big disgust at everything related to comfort that for thousands of years I impregnated myself with everything that could provide me with discomfort; there was no opinion or argument that I did not listen to, there was no variant in human thought that I did not know, and I focused so much on this task that I did not notice that, minute by minute, this new state began to constitute a new comfort zone. I realized one day I arrived in a universe in which no one debated; there was no exchange of ideas or arguments and there was only one collective that always shared the same state of being. Immediately I felt a tremor in my bones and in my mind. I knew then that I had slipped out of a comfort zone I didn't know I was in. The worst thing was that this new discomfort zone was the same as my first comfort zone, and the idea that everything had been turned upside down drove me crazy. It took me a long time to consider what I should do. I was torn between exploring that twisted zone of discomfort and going back to what it was before, or ignoring it and staying in my comfort zone. I opted for a third option, which I arrived at after concluding that it had been absurd to try to run away from comfort as if it were a sophism: I was going to find my comfort zone by exploring the area of discomfort, or rather I was going to try to create my own comfort zone using as material everything that I could get out of the whole discomfort zone. Try, of course, but never do it, never make it happen. With that new mindset I continued my journey. Now I integrated everything that was useful to me; I made all thought that I considered respectable one with me and discarded the rest. Every opinion was received, but not for that reason confronted with less passion, all this in order to be sure that I was building myself with whatever could be useful. The concept of respect, tolerance and security disappeared from my mind. I learned on my journey that not everything could be respected, tolerated or safe. And so I made enemies, many of whom were the same ones who originally told me to leave my comfort zone, and they got angry and told me: “what have we done to you to make you so insensitive to our beings, why do you treat our arguments without any kind of mercy, why do you insist on touching our wounds with your impudent finger? Do not our tears make your heart bitter? “Yes, live and let live”, they shouted at me, “believe and let believe”, “respect the right to irrationality”. And I, as you know me well, answered: “Friends, it was you who told me to get out of my comfort zone, and I listened to you, and some time later I realized that what had previously been my comfort zone became a zone of discomfort, and now I think that it is necessary to find a personal comfort zone using the materials of the zone of discomfort, but how to know with what materials to build, and in my world, friends, there is no feeling, belief, prejudice or conviction that cannot be groped, trampled on, scrutinized with your hands until all your deepest shame is brought out. Such is the conclusion I have come to since stepping out of my comfort zone.”
Commentary by Yelái and Áigen.
Áigen: Ha, ha, ha, have you seen what paraphernalia this is?
Yelái: Don't pay so much attention to the presentation, you fool. Appreciate the effort, if any.
Áigen: Don't fuck with me, Yelái; presentation is everything; the format determines the intrinsic value of things.
Yelái: What problem do you have with the format of these stories? Is it because they are written? Don't make that stupid face and answer me.
Áigen: Well, yes; writing has already gone out of fashion, and reading has followed.
Yelái: Does it seem useless to you then?
Áigen: Insignificant as the purpose of our efforts.
Yelái: So let usgo to a universe where it is significant.
Áigen: After many hardships, we finally reached a universe where these stories are meaningful.
Yelái: Can you already see the magnanimity of the premises and messages that are meant to be understood?
Áigen: I see it, but only because the nature of this universe forces me to see it that way.
Yelái: At least here we can discuss them with some seriousness.
Áigen: Imposed seriousness, but seriousness.
Yelái: It seems to have been written for beings who have no idea of universal travel, since they explain part of the classification of parallel universes.
Áigen: I don't think that was the goal. Its mention decreases with each story to the point that in the third one the reader has to assume that the character has traveled to other universes, even though it is not explicitly mentioned.
Yelái: Bad approach, laziness or respect for the intelligence of the reader?
Áigen: Or all that at once?
Yelái: I understand that it's not the goal, but I don't think it's entirely clear whataZlánd is just based on these tales. I deem its execution as rather clumsy.
Áigen: It's hard for you to understand these things, even if you're a traveler. Do you remember how hard you had to work to travel to your first parallel universe? And when you tried to get out of our megaverse?
Yelái: You're a bastard, you and I are in the same boat. I managed to travel to the ultraverse before you and I died fewer times in the attempt.
Áigen: Alright, enough. What else?
Yelái: I know they are metaphors and they are not intended to describe how travelers travel, but I can't help but notice with curiosity how it simply says that they manage to acquire the ability to travel by acquiring more natures or similar vagueness.
Áigen: Yes. I suppose it would not have had the same impact if it had explained that the ability to travel to other universes is an ability that must be acquired itself.
Yelái: There are many of us who can travel among the megaverses and can't even fly or sleep.
Áigen: But again, a symbolic story is a symbolic story.
Yelái: The worst of all still seems to me the third one; it is the one which most forgets one of the most important premises of the previous stories: the implication that the acquisition of features entails and the necessity of suppressing the natures.
Áigen: Don't criticize a story for not focusing on the same thing as the others. To me it's just something else, slightly related, but without the same purpose as the others.
Yelái: Context is needed. Who could be the author?
Áigen: It's anyone, even an alter ego of mine or yours. But for any traveler it will be evident that the exposed ideas are essentially those of master Gyéo Fúntuo: the rebellion against regular wisdom using anti-teachings, the questioning of the harmfulness of some concepts in the light of the reality of parallel universes, a tantrum advocating the immaturity that is inevitable when you are a traveler, resulting in uselessness, a concept that all three stories have in common.
Yelai: True; there is no doubt that the anti-morals of these stories are the result of the experience of a traveler who has been exposed to infinity and has integrated it into his heart and soul. The critique of traditional maturity that boasts of your ability to analyze and consider different points of view from many angles, relating everything to your past experiences and future plans, your empathy, your sensitivity to the advice and experiences of others, your sense of responsibility, their ability to value and respect others, is hinted at in these stories. From the point of view of infinity (our reality) maturity collapses, because it can only work if the number of experiences you can have, if the number of beings you can live with, and if the number of circumstances that may occur, are all limited to one world and you are limited to one mind. Here it proposes to stay in the bubble, in the comfort zone and in the cave, and advocates that they lose their usual negative connotation in universes that have not mastered universal travel.
Áigen: It doesn't seem to me its intention is to advocate immaturity, at least not in a direct way, since many details are left out, such as the futility of following advice, worrying about others and responsibility. I don't think these stories would work if they were written for the sake of beings from worlds where they cannot yet travel, it is rather for the apprentices who are going to start these travels: they are experiences that may or may not be useful to the novice.
Yelái: Have you ever been in one of those worlds, in which they still don't know about universal travel?
Áigen: I went once when I started to be a traveler. I was able to experience in person what they called maturity, responsibility, growth, elevation of the soul through good deeds, faith, respect, hard work, concern for others and many other "virtues of mediocre beings". I tried to tell them that, where I came from, and from the circumstances of my reality, good results could be achieved from vices and not from virtues. There is no difference between the diligent and the lazy, the cheater and the honest, the one who learns from his mistakes and the one who doesn't. In the end it would be a fact that both would achieve the same thing, and I gave the example of the immature that in one universe was successful by pure chance, which was not different from the mature that was successful by his own efforts in another universe. Of course, these facts were received with laughter or simply ignored, since it is difficult for someone who does not travel to take seriously what happens in other worlds that, for the moment, have nothing to do with him. I asked one: “If you were never affected by what happens in Fyúna, then the thought that came out of Fyúna is not important?”, and he said to me: “Why would I be interested in what they think Fyúna, if that is not going to put food on my table?”
Yelái: That being was a victim ofareal-centrist thought so common in those worlds. But that thought is not bad in itself; in fact, it is necessary if you don't have the chance to leave your universe to explore others. They say to themselves: "Tell me something that can give me practical results in the real world, so that these results are useful, so that I can predict other facts with the expectation of the veracity of your statements", and that science is the only thing they can trust until they can get to another reality.
Áigen: Not even by leaving their reality would they get rid of that reasoning; in fact, only by becoming an absolute traveler like us is it possible to rebel against the practicality of knowledge, as we can put first the most absolute chaos in which all practice will be, after all, useless.
Yelái: The beings in the first story seemed to be aware of everything you said; however, they appeared as normal beings who simply decided to lead existences as beings that are still limited to one reality, even though it is said that they are already like the one that came out of the cave. Again Gyéo Fúntuo comes to mind, who, after successfully leaving the Zland, decided to choose a reality to live in as if he were a non-travelling being, and I think he once said that, at some point in the journey, we are going to want to choose a world and stay in it indefinitely.
Áigen: That correlation with the idea of maturity is interesting. Maturity only works if your life is limited, if death exists. But for those who keep immortality in mind, it is useless to see states of life in terms of scales or levels, so they simply choose which moment of their life to stay. Gyéo Fúntuo compared this to the tree that becomes a seed and becomes a tree again when it suits it according to the circumstances: if the woodcutter comes with his axe, it becomes a seed; if the bird comes with its beak, it becomes a tree. A tantrum is a big argument in some universe; one great argument is a tantrum in another, and so it is necessary to keep both the tantrum and the argument in your mind, as long as you choose to continue traveling.
Yelái: That is why for Gyéo Fúntuo the most convenient mental state of the traveler is adolescence, the one that swarms between two contrasting minds; he becomes more of a child if he travels and more of an adult if he stays in a world.
Áigen: I don't think that the interpretation you just gave is the most representative of Gyéo Fúntuo's thinking.
Yelái: It is the one I can get after hearing him speak and seeing him act, although I admit that I have not been exposed to his direct thoughts, without them being obscured by the fallibility of my senses and interpretations.
Áigen: We cannot also deny that in Gyéo Fúntuo's thought there is a general lack of interest in reaching a coherent model of thought, or at least that is deduced by observing the number of universes that exist, making a unified form of reasoning impossible. In fact, it would only be possible to live with a fixed and coherent mentality if, as the texts say, we stop traveling and settle in a single reality, but, by doing so, we would be locking ourselves into a very limited framework of perspectives just for the sake of getting rid of banality.
Yelái: That being the case, why don't we try to find more points of view? We can go to the children of Gyéo Fúntuo, those annoyingly almost unlimited beings, who have therefore run into the problem of feeling useless in themselves. I know that they constantly fight against their own triviality, and that some of them are even serious about the idea of quitting their current state of great detachment of being; they want to lower themselves to the same level as those who are most oppressed by the whimsical and limiting designs of their realities.
Áigen: I like your idea. Let us visit them and ask them for their opinion on these stories. Oh, it is blatantly obvious that travelers like us don't have more important things to do. Fortunately, of the observations that arise from our boredom, a traveler is not ashamed.
 Wooded area in the state of Trún, near the city of Kórens.
 In popular speech, saying that something or someone comes from Fyúna is used as an expression that denotes uselessness, of little importance or low quality.
 The original uses the term “zlandziént-fiyám”, which can be interpreted as “treating reality like a sun”.
ParalefikZland es el principio de que todas las ficciones son libres y descentralizadas de toda realidad. Las realidades se bifurcan y crean infinitas variaciones. Esas historias son atestiguadas por los viajeros, y eventualmente expuestas a los seres de los demás universos. ParalefikZland no es una historia, sino todas las historias en todas sus infinitas variaciones. Es la ficción y la realidad en sí. / ParalefikZland is the principle that all fictions are free and decentralized from all reality. Realities fork and create infinite variations. These stories are witnessed by the travelers, and eventually exposed to the beings of other universes. ParalefikZland is not one story, but all stories in all their infinite variations. It is fiction and reality itself. Read more about ParalefikZland.
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