Юрий Низовцев - Everything and nothingness

It means that if there is something the highest, it has to be live, reasonable, material, all-pervasive (multiple), it has to change itself for own development, and along with that it has to be eternal (the infinite). With all of this the highest being doesn't need to be omniscient and all-powerful owing to the absurdity of these properties, explained above.

However this highest being owing to the eternity (the infinity) has to be motionless and unified, i.e. be out of time, but, in the opposite to these characteristics, liveliness, rationality, materiality, plurality, which too have to belong to it, are found only in time.

How in the highest being all these properties can be combined?

Paradoxically, but if to accept for truth existence of infinite Uniform, which includes in itself potentially everything: the passive (things) and the active (consciousness), including consciousness, understanding itself, then all contradictions are removed; but they are removed only under one condition – under an exit the active and the passive in time; however eternal Uniform isn't capable to exit in existence, inasmuch it is out of time – means, about Uniform nobody can know and such Uniform would remain as non-existence if it didn't contain something the active, which owing to own activity, naturally, can't "be dissolved" only in Uniform in inaction. If this active is in Uniform – and it has to be there, so how in Uniform there is everything, – then this active has to have for itself also some kind of projection where it is already capable to manifest its activity.

The active, understanding that it wants, as well as having a projection in which it can act, is separated from Uniform, and remains in it, having thereby the opportunity to use all infinite content (potentially) of Uniform in "own" projection. In this way infinite Uniform, remaining in eternity, is manifested in time, i.e. it avoids non-existence. Though, of course, in this process of manifestation there was no beginning, there will be no end also.

If the active (consciousness) wasn't in Uniform, then infinite passive from Uniform couldn't be manifested – there would not be someone who could be sense, manifest and use the passive (things).

That is, without the active in Uniform there couldn't also be a projection of Uniform in which consciousness "acts" infinitely, but discretely as actual, reasonable, active infinity, united in a set, what is essence of a holographic projection of Uniform. It, partly, doesn't contradict the definition of actual infinity, given by Cantor: “It is necessary to understand under actual infinity such quantity which, on the one hand, is unchangeable, but is more likely fixed and defined in all the parts, is an authentic constant, with another – at the same time exceeds on value any finite value of the same kind” [26, p. 249].

But, nevertheless, how the infinity can have liveliness and mind, – not in mathematics, and in the eternal?

The answer lies in the fact that the active (consciousness) is not mathematical, not abstract infinity, it also – not passive infinity.

Unlike the passive, consciousness, remaining merged with Uniform in its deep, motionless, timeless infinity, is manifested, as the active, multiple in the form of own particles which in their unity form via discrete infinite series the finite, every "moment" renewed, formations, copying them on the basis of Uniform.

During this process without the beginning and without the end the deep everything and nothingness, remaining as Uniform, is capable thanks to infinitely updated holographic projection to exist via consciousness in time which derivative for each individual consciousness is the moving and changing beingness: Uniform loses here nothingness and becomes by everything.

In beingness, which is formed by consciousness in own set, conscious beings receive the real world on which they can lean just because it provides them the opposition (resistance). In the same way – without friction, or soil resistance – usual walking is impossible.

Besides, each individual consciousness, within frames already available and evolving the finite external in the form of these or those measurements, forms by means of single consciousness its present time ("now") by available means, in particular, by means of sense organs.

Thereby each living being receives sensations and images, and the person – and meanings which are combined with feelings. As a result of cooperation of people in corresponding natural frames, arise civilizations in which reasonable beings, and, means – consciousness, can develop. An example of it is our finite world and our civilization in it.

Thus, consciousness – this eternal, immeasurable and holistic, or the actual infinity, as we see, is manifested in each of us, as individual consciousness, which, in turn, finding itself in the outside general world, forms the own world, its "now".

It is clear hence that, remaining motionless and single, the infinite consciousness, as the hologram, is manifested in beingness formed by it in various changing forms; at least, we know some of them: it is living beings who sense and coordinate own actions in compliance with environment (live), as well as self-conscious living beings who sense, live and think, consciously projecting their actions in the changing real worlds with motion.

Therefore, duality of Creation in the form of timeless Uniform and its holographic projection, through which consciousness in the form of living beings "produces" the moving and changing beingness, does not lead to the contradiction (which is not resolved until now: materialism and idealism), if to lean on known holographic model [16, chapter III].

Motionless, eternal Uniform is along with that in the projection in multiple existence or Uniform "peeks" into the world thanks to consciousness – its reasonable, active nature is manifested by means of a holographic projection through which consciousness "delivers" into the formed beingness everything according to own form-building abilities in the form of copies from potentially infinitely various Uniform.

The active (consciousness), remaining inseparable with Uniform, at the level of own multiple particles– copies in a holographic projection of Uniform has opportunity already as if from outside to throw "look" on the passive from Uniform and on itself consecutively from various foreshortenings: Uniform here as if comes to life thanks to the fact that consciousness by combined efforts of its particles-copies forms from the passive discretely everything that wants and can, but only on the basis of the previous copies of things in a projection, in the form of information copies of objects from Uniform on which the consciousness as if looks from different foreshortenings, "allocating" things from the "dissolved" state.

“Things” thereby acquire respectively from position to position the various states – in its sequence each holographic copy of a thing is updated with ultrahigh frequency of the each position.

It means formation of time by consciousness at the absence of the motion of copies of things in a holographic picture.

However in particular, in human consciousness, inasmuch the pause between moments of identification, reading out and copying purely physiologically isn't fixed by human consciousness, this process is reflected by motion of things in time.

Thereby quite material worlds, which are holograms in the basis, are replaced others. These worlds for any consciousness move, change, but in fact every "moment" updated by information copying; in these worlds consciousness can act already in the form of own countless particles-copies, which in their infinite plurality along with that are a single unit.

So far as the duality of Creation is manifested like effect of egg and chicken, in so far as there can be no universal beginning out of nothingness, but a deep, infinite Uniform and multiple finite formations, being discretely, but infinitely in the form of a projection of Uniform, "always" – joint and "always" support each other.

Of course, any person, as the finite being, is not able to give, apparently, as truth its own judgments about the infinite. Hobbes, in particular, had no doubt in it: “Whatsoever we imagine is finite. Therefore there is no idea, or conception of any things we call infinite… When we say any thing is infinite, we signify, that we are not able to conceive the ends, and bounds of the things named; having conception of the thing, but of our own inability” [8, p. 1].

Berkeley as we stated above, believed, that things exist only in the case of their perception by own mind of the person, inasmuch there are no proofs of separate existence of things outside human sensations [9, p. 76-79].

Hume too considered that existence of objects outside their perceptions by consciousness is unprovable: “We perceive only properties of those forces which are available to senses" [11, p. 22]; “They are the successive perceptions only, that constitute the mind; nor have we the most distant notion of in place, where these scenes are represented, or of the materials, of which it is composed” [11, p. 253].

Kant echoes with Hume: “…It is necessary to recognize as scandal for philosophy of universal reason need to take only on faith existence of things out of us (from which we after all get all material of knowledge, even for our inner sense) and impossibility to oppose any satisfactory proof of this existence, if someone would even think to subject it to doubt"[25, p. 103].

Quite adequate statements of these thinkers for the person can't be transferred on consciousness as the active among the passive. Therefore the model presented by us, from our point of view, solves some problems remaining unresolved to our time, that Peirce noted in due time.

Some problems in the form of the questions, formulated by Peirce, are given below.

Is there any especially individual existence? What is exterior reality, in the general and whole, which is represented by sensual qualities? Is there time in reality, and if not, then what is the nature of reality which it represents? What can be said about space in the same relation? As far as and in what relations time is aught external or time has a direct external content? Whether time and space are continuous? Whether have time and space any limit or center? Whether hylozoism (animacy of matter) is doctrine, which is worth serious consideration or it should be deemed as complete nonsense, and if so, what is its true meaning? What is consciousness or mind, i.e. whether is consciousness, like time and space, a uniform continuum, in which for various reasons can be formed the discontinuities under the influence of what is contained in it; whether is consciousness composed of some invariable parts, or its nature is absolutely changeable? Whether truth has generally, speaking language of Kant, any "material" characteristics in accordance with which it could be identified with some degree of probability? Whether there is, for example, in the course of events some regularity of general character or development flowing in one direction? [28, p. 310-315]

Character of these questions specifies that the present work has answers to them.

2.4. The person as the hologram and a "worldly" being in Creation

It is possible to argue with presented opinions of the previous thinkers, time the person himself with all his content yet correlated to the infinite.

If to recognize that the person is the hologram in his base, he, as well as any other part of the hologram, comprises everything, what is in this multiple infinite updating picture which consists from finite changing formations.

It means that, at desire and a certain mood, he can try to punch a barrier between single consciousness and own individual consciousness, relying on sensations of own carrier and "to see" how over inexpressible depth twinkles incalculable chorus of consciousnesses, merging into single light in which universes arise and disappear.

A material holographic projection in its infinite variety, update comes from two sources – from consciousness, forming it, and from the passive in Uniform, without which this diversity couldn't be manifested by consciousness.

In other words, outside duration there can't be a projection of Uniform. Therefore a condition of coexistence of consciousness and things is time – in its finite intervals (durations) a projection of Uniform is updated infinitely, and, as a result, the thingness worlds appear and disappear. Consciousness interacts with passive, unveiling it so, how it can so far, and uncovering itself in it eventually in own updates and changes.

Thus, both material objects – things and consciousness – can coexist only so – in their mutual influence, being updated in copies of a projection of Uniform, inasmuch not the consciousness in itself only influences on itself and surrounding it, but and each thing always influences on consciousness.

This mutual influence means that without each other they are lost. Therefore Fichte, who told that “… we cognize and consider always only ourselves … Thinking – the source of any Being and any reality" [27, pp. 59, 63], is right only partially. Consciousness can form nothing, including itself, without the support on the passive. Though in this case, it is difficult to deny the leading role of consciousness in this process of interaction, its form-building ability and activity. However things in beingness, among which and in which consciousness is found in the live set, influence on consciousness, limiting consciousness in action, in liberty of choice, as well as things change consciousness under condition of comprehension of their essence in the moving worlds, derivative of a holographic projection.

Again, if to address to mathematics, zero can be presented as infinity, containing all numbers, i.e. it can be deployed in series of numbers with opposite sign and nothing specifies, that it can't potentially be presented in it as infinity with one sign and along with that as infinity with opposite sign. So, infinity can be presented and as set of material structures with opposite characteristics.

On the other hand, infinite, eternal Uniform, comprising potentially everything, has to include also consciousness. This position is proved by the fact, that the person contains certain "dead" matter, and certain "live" consciousness.

The person unites thereby the passive (things) and the active (consciousness) in time and motion, creating in collisions of live process the possibility of infinite development of consciousness into the finite.

In this situation motionless and timeless Uniform, remaining as such, along with that finds its existence in the live, or in time, so how without the live, active there is no time, i.e. disappears Uniform becoming as non-existence.

However the fact of our existence confirms lack of non-existence.

Thus, to all appearances, Creation is two forms: infinite Uniform, containing all things as if in preparation (potentially) together with consciousness bearing in itself understanding of itself in correlation with the passive; and a holographic projection of Uniform – the infinite in their finite frequency formations in antiphase.

The preparation of Uniform in a projection has opportunity to be expand and be swerved, or to be updated each position (moment) in the form of infinite discrete process by the multiple-single consciousness, which forms thereby time, inasmuch each update can't but have duration, and the subsequent update occurs through a pause.