Юрий Низовцев - Everything and nothingness

It is possible to note in this relation that the active is realized infinitely in the finite in a projection of Uniform, being formed by the active. Similar process can't do without durations, which are the cornerstone of finite formations that means there is time, i.e. a projection of Uniform, unlike Uniform, is situated in time, and this is equivalent to change of the finite structures.

And if in this context becomes clear that the infinity of the active (consciousness) in a projection of Uniform persists, despite the temporary character of the projection, thanks to "immersion" of the active in the finite discretely, but infinitely, then the finiteness, the "temporariness" of copies of things requires an explanation, in particular, because still there is an opinion about eternal existence of material structures that surround both the common person and the person as a species-being.

This explanation of the finite existence of objects of the world, or copies of things from Uniform, is the frequency character of the holographic projection of Uniform.

The active (consciousness) with ultrahigh frequency identifies (recognizes) and copies things from Uniform, and these copies as information packages "appear and disappear", more precisely, they are updated each impulse in the holographic projection.

Each copy, thus, is the frequency updated structure of this or that type which is "converted" in individual consciousness through sense organs and centers of processing of the arriving information in the carrier of consciousness in the concrete thing. At this, the things, being represented in the set, constitute, in particular, an environment around the person, and their connectivity and motion are caused by specifics of passing of information on the specified channels, owing to what pauses between impulses drop out.

Updating of this sort can't be ideal purely statistically. Therefore during the existence of a thing in its steady quality the number of mistakes or failures accrues, and at achievement of a certain threshold value the concrete thing loses the stability or the quality and ceases to function adequately: the stone disintegrates, universe collapses and human life is terminated. Here the quantitative – number of failures – for a thing turns into quality change of a thing or in its full disintegration – stability of any thing is lost, and it thereby as the special falls out of existence, i.e. can't be as the infinite in this or that quality. This fact in itself confirms the secondary nature of all things of beingness, their derivativeness from consciousness.

Nevertheless, each copy of concrete things, existing finitely in a set form, is material derivative from infinite Uniform. Therefore copies of things in the projection Uniform don't disappear, but change the forms according to understanding of things by consciousness.

And it raises the question.

Each individual consciousness, like the thing (the passive), is a frequency structure, and in this way, as seems, has to be subject to deformation, loss of stability and, therefore, loss of its peculiarity, or quality.

How then it retains in infinite passing through finite formations the individual quality i.e. is the eternal?

Certainly, frequency failures, which change structure of individual consciousness, can't but happen in the updated holographic projection and, as a consequence of all that, in each its coexistence with a body-carrier.

But, if the thing isn't capable to correct consciously the changes happening to it – at it as the passive there is no aspiration anyway to retain its peculiarity, which it is not aware, a thing has only elementary feedback mechanisms preventing its chaotic disintegration – then any living being, and not only a self-conscious being, by all possible means, which it has enough, clings to life. Thereby, consciousness keeps its main feature – the activeness, or the persistent aspiration to changes in itself and around itself.

Actually, "immersion" of consciousness into the finite, live existence over and over again is also a solution of the problem of preservation itself as the active.

Existence in things and among things, and also close to other consciousnesses in the form of the live, on the one hand, allows consciousness to correct the structure of own kernel on the basis of reactions of the surrounding on own actions not to lose ability to aspirations on preservation of the radical peculiarity – own activeness, and on the other hand, allows to try to use changes which it is capable to feel and/or to be aware anyway with advantage for itself, but not to the detriment.

The variety of situations in each finite existence for any individual consciousness means finding of sole individuality in an infinite number of particles of consciousness.

So goes development of living beings and consciousness in them, i.e. the initial frequency disruptions in the structure of the active does not lead him to disaster (the collapse, or loss of the form), since the kernel of the active is restored in the finite making a frequency projection of Uniform by stable as a whole, and each particle of consciousness – capable to participate in the formation of the time and, as a consequence, – in the formation of the real worlds in time.

Thus, the finite is necessary to the infinite not only for functioning of the dual system of Creation as the timeless and along with that as the temporary system, which thereby is retained in equilibrium, but also for stabilization of the active in Creation, making the active by unchanging and eternal in its essence, yet infinitely changeable.

At this, more opportunities for development among all living beings have beings with self-consciousness, who understand itself and, trying to consciously to retain own core, do not miss arising opportunities for own changes – they have enough time to do it, so how consciousness, which is inherent them, and forms time every time for own placement. Therefore a self-conscious being, for example, the person, is support for consciousness in life a on its infinite way on finite islands of reality, and along with that – a base for change of itself in each of realities.

As a result, individuality is not lost, but each time is put into other clothes, which are innumerabl e. So each being, conscious of itself, can be confident that the core of his personality is not undergoing fatal changes in any circumstances, which is just something external, that it itself has created to a certain extent for some of tests of itself in them.

The human consciousness in own limitation, in particular, because of the recognition of unicity of Creation, practically always looks for in any process, at least, the beginning.

Even the best minds of mankind, for example, Descartes, Berkeley, Kant, Husserl, basing their arguments on unicity of Creation, were forced to come to terms with the necessity of recognition of external impersonal force as the prime-propulsor, though the contradictory and fantastic nature of this force – God – is obvious.

The materialist theory of the self-motion of matter, which should, according to the dogmatic materialists, explain everything, is really inadequate for several reasons.

Self-motion of matter, by definition, is relied as the eternal.

In this case, immediately raises a few questions.

In particular, it would be desirable to know, for what reason the self-motion of lifeless matter has produced the live and has passed into the channel of development of the live, having provoked the beginning of "progress"?

Inasmuch materialists, including Marxists, are not able to give any reasonable explanation for this fact, so far the beginning of development (progress) is recognized by materialists as aught spontaneous, i.e., in contrast to Christian views – as a matter of chance, fluctuation, i.e. some indeterminacy not clearly whereof. So this indeterminacy concerning the beginning of beingness the dogmatic-materialists (the case) and Christians (the external fantastic being) is the same in its depth, despite statements of Marxist-materialists and the Holy fathers. But materialists keep silence about the end of all live, so how this fact is unpleasant and unclear for them though, if was some beginning of progress, then must be some its end.

Further, any motion is impossible without time on which motion is counted. However counting of time requires the observer without whom it is impossible to judge, whether there is motion or it isn't present; so, lack of reasonable beings as observers means problematical character of the motion, as such.

Besides, any motion in the conditions of the resisting environment – another environment is unknown to us – demands continuous "charging" of moving matter for motion preservation. Self-moving matter thereby is impossible without extraneous source, or some propulsor, so how matter is not a perpetual motion machine.

With regard to the beginning and the end of all entities, more reasonable is the model of Hinduism. Proponents of Hinduism believe that the processes taking place in Creation pass infinitely, but, they are afraid of infinite development, without presenting essence of this process. Therefore they reduce these processes to endless series of repetitive, identical, closed circular motions-cycles.

Therefore and here it isn't possible to avoid the beginning, inasmuch it is in each cycle, ergo, again a certain external or divine force is required for an initiation.

However Creation in whole cannot have the beginning for several reasons.

Every beginning requires some extraneous force for initiation and a certain material. However it should be noted in relation to Creation – neither that, nor another couldn't be till the beginning so how, by definition, there was nothing and no one until the beginning.

On the other hand, if to recognize that potentially nothingness is everything in own infinity and timelessness, then this as if Uniform isn't capable to organize exit from timelessness into changes in its separateness (unicity), inasmuch some extraneous force would be required again for this exit. At this, timeless and infinite Uniform owes remain the same – it can't turn into the finite in itself.

Consequently, the beginning of the world doesn't happen by itself and the weak human consciousness can admit it only by means of the appeal to some uncertainty in the form of God, self-development of unclear of what and from what, some senseless circular motion.

However similar approach arises only from powerlessness.

More perspective, apparently, is the equilibrium model of a dual Creation offered by us. In compliance with it becomes clearly, how everything and nothingness, or Uniform doesn't remain in non-existence, and why at the beginning of arrangement of the world there is no need.

Uniform, as everything and nothingness, and remains hidden in timeless infinity and along with that it exists in the "unwrapped" state, inasmuch "nothingness" can be presented not only as pure zero, but also as set of material formations, which integrally make zero, i.e. they are formations, having opposite characteristics.

For such "deployment", or the presence in the finite, in time are required only the material and the guidance, i.e. the passive and the active, who potentially are in infinite Uniform, because there is everything in infinite Uniform.

Thus, the dual equilibrium system of Creation has no motion and formally it is zero as in timeless state, and in "unwrapped" state, or in time.

But exactly in time the infinite can address to finite, i.e. in case of discrete updating of material formations infinitely (the infinite can "appear" in finite infinitely only this way) that it is possible to designate in the form of a temporary projection of Uniform on condition of participation in this eternal process the active, material, understanding and leading formation which has to be for this purpose both the single, and the divided. Such is possible only in a holographic frequency formation. In it the single active discretely updates copies of the things, identifying them in Uniform, forming thereby ruptures of infinity with certain duration, which in irreversible sequence make namely time.