Юрий Низовцев - Everything and nothingness

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.

Uniform only in the presence of a similar projection can "exit" in actual existence, or in time, remaining along with that as the infinite and the motionless. Advantages in this case do not exist at one or another form, inasmuch this infinite process has not the beginning.

Therefore Uniform contains the passive which gives "a construction material" in the end for beingness as well as the active – consciousness, or "a conceiving material" who is capable "to create" the reality known to us, according to own understanding in a projection of Uniform .

Kant's "thing in itself" (transcendental object) which implicitly presents everywhere, in sense of it inexhaustibility, but not isolation from consciousness, can be attributed not to thing, as such, but to infinite Uniform. Consciousness can eternally scoop from it for own holographic projection the things in copies, discretely updating them, and to create thereby a basis for own development in these infinite, discrete changes.

Kant tried to explain in due time the "duality" of the world, or its ideal and along with that material character by reference to antinomy of mind: “… phenomenon has always two aspects, the one, the object considered as a thing in itself, without regard to the mode of intuiting it, and the nature of which remains for this very reason problematical, the other, the form of our intuition of the object, which must be sought not in the object as a thing in itself, but in the object to which it appears – which form of intuition nevertheless belong really and necessarily to the phenomenal object… … those who maintain the absolute reality of time and space, whether as essentially subsisting, or only inhering, as modifications, in things, must find themselves at utter variance with the principles of experience itself. For, if they decide for the first view, and make space and time into substances, this being the side taken by mathematical natural philosophers, they must admit two self-subsisting nonentities,, infinite and eternal, which exist (yet without there being anything real) for the purpose of containing in themselves everything that is real. If they adopt the second view of inherence, which is preferred by some metaphysical natural philosophers, and regard space and time as relations (contiguity in space or succession in time), abstracted from experience, though represented confusedly in this state of separation, they find themselves in that case necessitated to deny the validity of mathematical doctrines a priori in reference to real things (for example, in space) – at all events their apodeictic certainly. For such certainty cannot be found in an a posteriori proposition; and the conceptions a priori of space and time are, according to this opinion, mere creations of the imagination, having their source really in experience, inasmuch as, out of relations abstracted from experience, imagination has made up something which contains, indeed, general statements of these relations, yet of which no application can be made without the restrictions attached thereto by natural” [25; 1.1., §8].

Kant is attempted to remove the contradiction, as a matter of fact, between materialism and idealism by means of own model. But it was unsuccessful owing to lack of the basis for explain of a natural duality of Creation. This attempt led only to the conclusion about antinomy of mind which is resolved in discernment of "transcendental objects" (thing in itself) and "phenomena", with subsequent restriction of knowledge in favor of belief.

The dual model of Creation, presented by us, in a certain degree removes the problem dividing materialists and idealists.

The real – material and moving – world as derivative a holographic projection of Uniform, isn't denied, development of this world together with consciousness isn't denied also; at the same time the impossibility of existence only the infinite, the eternal, the timeless, which in this singleness can't be by anything other as a non-existence, is shown.

On the other hand, "exit" of the infinite into finite formations, more precisely, their link means emergence of time, and this process is impossible without participation of consciousness which understands, how to do it.

So, Creation cannot to do without two interdependent "beginnings", but it isn't necessary to exaggerate value of each of them, for example, putting the active in the position of the incorporeal and only force, which produces everything suddenly, or "forcing" the passive (matter) to produce consciousness.

A holographic projection of Uniform as temporary formation, derivative of which is the moving worlds, "is being constructed" by multiple consciousness, do not existing without it, but this projection "is being constructed" only on the basis of the passive from Uniform, and matter itself in the form of copies, but other quality (frequency range) makes particles of consciousness also. Uniform without similar holographic projection – already non-existence.

The mechanism of formation of time is dual: "external" time of these or those universes, measurements is formed by single in its plurality consciousness with all its might whereas time of each individual consciousness, or its "now" is formed by individual consciousness for itself within the framework of "external" time according to own opportunities and opportunities of own carrier, but with the participation of single consciousness.

At this, Uniform, containing potentially the passive and the active, remains infinite, eternal and motionless, i.e. – out of time; but it (Uniform) is discretely manifested along with that in the form of copies of things by copies of multiple particles of consciousness, inasmuch they copy the objects from Uniform identified by them, forming a holographic updated picture, which isn't becoming isolated on itself, but being transformed by single consciousness into the subject worlds, in which particles-copies of consciousness act in the living beings.

These manifested finite holographic formations, infinitely emerging and replacing each other, are represented the person as the thingness worlds due to coupling of positions of updated in his inertial consciousness. Such loss of a pause between updates of copies for each individual consciousness in the person means emergence of the moving things for him: consciousness in plurality of own particles on carriers can really sense and act, and at the highest level of self-conscious entities – not only to live, feeling, but consciously to change oneself in time formed by them. The very structure and ways of functioning of the living being “make" for it the world in which it can live.

Thus, consciousness is merged with the passive in infinity of Uniform and along with that it in unity of their multiple particles-copies is into a holographic projection, forming on the basis of Uniform eventually the thingness beingness which thereby together with consciousness comes out in active existence.

It is also necessary to note that the highest consciousness, or consciousness, understanding itself in the live, seeks to other living beings which do not bear in itself meaning programs,in order to merge with them, because both the highest consciousness, and the lowest consciousness in the living beings receive as a result that what they can't have separately – not only the computer-thinking component in the course of acquisition of knowledge , not only direct sensations respectively, but a whole unpredictable and polichromatic life in a conscious state – and repeatedly – with all its pleasures and sufferings, which come and leave but which appear only at coexistence of a live body and the thinking consciousness; both of them both support each other, and fight with each other; the highest consciousness also gets possibility of cognition through sense organs of the living being of essence of things and own essence by means of experience and not without participation of thought processes.

They jointly on the basis of subject matter make life in its different manifestations except which in creation there is nothing more interesting. Such life, full of contradictions, struggle, the gaining of finds and the incurring of irreparable losses, is possible only at the joint actions of the self-conscious beings and other living beings: the living beings without self-consciousness fight by all means for the better life, and the self-conscious beings seeks for the development, new, harmony and the general benefit. This insuperable collision gradually brings in each individual consciousness the increasing understanding oneself, without achievement of a certain level of which, transition to new ways of development is impossible. However neither blissful life, nor perfection and harmony in such coexistence are never achieved.

Any living being potentially is a basis for his "transformation" already into the carrier of the highest individual consciousness which understands itself and consciously arranges own life, how it wants and can, however, forming own time in stream with single consciousness, inasmuch each part of a hologram contains information about all hologram in a holographic projection.