Низовцев Юрий Михайлович : другие произведения.

The essence of the human activity

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Школа кожевенного мастерства: сумки, ремни своими руками
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  • Аннотация:
    The essence of a person is determined by his activity. The activity of a person ensures his consciousness, which in turn contains the animal and personal components, interacting with each other and thus ensuring the accelerated development of both a person and his communities together with the development of self-consciousness of a person in generations, which is expressed in the mind, imagination, will, interests, intuition, logic, creativity and various abstract concepts. All this is considered below in more detail.
  Keywords: consciousness, self-consciousness, dissatisfaction, sensations, information, cognition, individuality, personality, creativity.
  
  Table of contents
  Introduction.
  Chapter 1.
  Why does not science have the ability to identify the essence of consciousness?
  Chapter 2.
  On the ratio of consciousness and a person.
  Chapter 3.
  And yet, do I think, and, therefore exist, or vice versa?
  Chapter 4.
  How do thinking and consciousness relate to each other?
  Chapter 5.
  On the emergence and essence of self-consciousness.
  Chapter 6.
  Whose instrument is a person? And only by it is he?
  Chapter 7.
  A person in sleep and in waking.
  Chapter 8.
  Truth as a manifestation of essences of the different levels.
  Chapter 9.
  On objectivity, relativity and absoluteness of truth.
  Chapter 10.
  Deception as a consequence of dissatisfaction, turned to truth.
  Chapter 11.
  What is the mechanism of imagination not revealed by science so far?
  Chapter 12.
  Why and due to what are manifested the interest and interesting?
  Chapter 13.
  Intuition as a hidden process of the targeted filtering of information.
  Chapter 14.
  Where did come the will from, what does it support, why and whither does it help to strive?
  Chapter 15.
  What is the mystery of genius, still unsolved?
  Chapter 16.
  Whether it is worth being "treated" for stupidity!?
  
  Introduction
  
  The essence of living beings is determined by their specific activity, which differs from the motion and change of inanimate objects, indifferent to their own existence, perception and evaluation of the information coming into the sense organs, which after its processing turns out to be the basis for the aspiration of these beings for their own preservation, reproduction and development.
  The main problem of science has always been the glaring discrepancy between the living and the nonliving.
  From this problem, in essence, arose religion, which quite rightly pointed out the existence of the soul, which is now called consciousness.
  We ourselves, perhaps without realizing it, are the most active element of all that is, that is, beingness, since we are in it among other living beings and nonliving objects, thanks to which, in particular, we are able to live, using them.
  Therefore, seemingly, the separate and independent from each other, the nonliving and the living, in fact, can only exist together in beingness. The living does not find support in its activity without nonliving objects even in its own body, and to talk about the existence of other non-living objects without living beings, in itself, is nonsense, since whether these objects exist or not does not matter, since informationally they are equal to zero, that is, they can only be carriers of information, and in this case, there is no one to carry it from and to.
  So it must be, things without people are non-existence, and they can appear only at the call of the active. Things, potentially existing in nothingness as and the active, but they are not capable of getting out of it on their own - they do not have the gush for this. The active, in turn, has nothing to do without things. This kind of interdependence of the active and the passive, from which the active can mold anything within reasonable limits, constitutes life in its development, but this activity of the active among the things is impossible outside of time.
  The term "beingness" together with the prefix "co" (co-existence) each person intuitively understands as events and if to think further, "event" is happening to someone and to something in some space and in some time. But division of beingness on time, space and motion of things in it happens only through consciousness of a person (similarly, through the consciousness of any living being) as a result of processing the relevant information packages, which are converted into objects surrounding a person, and we watch this partitioned beingness visibly.
  Therefore, in beingness, the active is personified in a person as consciousness of this material protein base, structured in a special way for the perception, processing, exchange and use of information, thereby constituting alive, capable not only of thinking, but also of acting, developing consciousness thanks to this.
  However, we know nothing about something, which is situated outside our sensations. Therefore, is reasonable to ask: is there anything outside of sensations?
  After all, beingness is "enlivened" only by the presence of the live and the term "beingness" means the being of someone in something. Thus, meaning of beingness as receptacles of things, apparently, consists in "a service" of alive, which watches, acts, i.e. not necessarily of the person, but surely - consciousness which in the highest expression possesses not only ability to feel in own carrier, but - also ability to understand, and including oneself.
  If mentally to exclude consciousness, "having left" beingness as a repository of things alone in the residue, it becomes as a non-existence. What's the difference, there is something there or not? All the same anybody isn't present there. If, on the contrary, to exclude things, having left consciousness in loneliness, it at once loses life - there are no things, time, space, motion, - there are no and the existence as such, so as consciousness loses a support and at the same time - resistance of something, and without things consciousness has not objects neither for sensations, nor for speculations, nor for actions.
  In other words, beingness doesn't exist out of consciousness, and consciousness is incapable to exist without things, what means the indissolubility of beingness and consciousness in the basis, i.e. - their unity.
  Means, in the basis - out of time, or in an infinity, they make a single whole, and they can be designated as Uniform.
  But separately, this Uniform is a timeless infinity, which without an exit to the finite is nothing more than nothingness which, nevertheless, contains potentially everything, and it capable of representing this everything, if there is an exit from this Uniform, since it is useless and meaningless for everything to remain in non-existence. And this exit exists, since we exist and can even think about a timeless infinity. It remains only to find out a possible way of unpacking this nothingness
  We know that only the current time provides an opportunity to think and act, that is, to be active, which means that this activity can extend to unpacking a timeless infinity.
  This means that in addition to a timeless infinity, the functioning of the entire system of Creation requires a structure that would be capable of evoking information from a timeless infinity and converting it into the current time, that is, into beingness, and for this, this structure must be active and along with that be a receiver and transmitter of information, as a result of which it is capable of automatically fitting into the life known to us, information about which is being transmitted by it to a timeless infinity, thereby implementing the functioning of the entire system through this mutual exchange.
  Such active structure can only be a living thing, in which the active (consciousness) is associated with the passive (a protein composition, structured to enable it to receive, process, use and transmit information to obtain the ability to receive, process, use and transmit information)
  Everything else, that is, the diverse passive in time, formed by the living in its entirety, is nothing more than an infrastructure for the existence and development of the living, which only alone "contains" consciousness.
  In other words, the timeless is capable of manifesting itself only in time, and therefore Creation as a whole cannot but "be" dual, that is, both timeless and in the current time. And this temporary part of Creation, which is no longer in an absolutely fused timeless state (nothing), but in the form of beingness with various changing and moving objects in a certain space, is already capable of providing the opportunity for the manifestation of the active.
  But, since the active has a "nature" and, accordingly, functions that differ substantially from the "nature" and functions of the passive things, the active does not unite with the passive, but only permeates it and thereby, as it were, includes it for the time of own development, becoming the controller of this temporary body for it, capable, in the presence of the active, which already becomes the consciousness of this body, of thinking and acting, that is, of living surrounded by things.
  However, this living body has, as indicated above, another function - to convert the pulse packets of information coming from timeless infinity to the living at calling of its consciousness, into the current time, renewing both itself and all beingness, thereby maintaining the entire Creation as a system acting for the development of consciousness, in a change, that is possible only in beingness, that is, in the thick of events.
  Be that as it may, the transient association of the active with the passive, that is, the finite, turns out to be a structure capable of thinking and acting due to the possibility now available to the active in the living to show dissatisfaction with the objects surrounding it in an effort to better arrange itself among them, but not in some, according to our current understanding, separate and unique being with all its planets and universes, but in the system of the universe with infinity outside of time and being with finite objects in the current time, functioning due to the presence of a constant communication channel between them.
  Thus. the main and self-active of all these finite objects of beingness are living beings, representing an association of the active with the passive, and it is through them and by means of them, although they themselves do not know it, that the two-way information channel of communication of an infinity outside of time and beingness passes.
  Through this channel, information from a timeless infinity, requested by the active (consciousness) in the living, is being converted into objects of beingness, continuously renewing them and thereby preserving them in a state of change, that is, in the current time.
  Thus, if we designate the active in beingness as consciousness, then beingness cannot manifest itself in the absence of consciousness in it. In other words, if consciousness did not exist as such, then there would be no beingness - nothing would exist. This fact is, apparently, the root cause of the appearance in human consciousness of the concept of God the Creator.
  However, due to science operating with facts based on observation, experiment, analysis and logic, it could not recognize the existence of a consciousness that is completely elusive to any observations and experiments, manifesting itself only in alive, which in itself indicates the limitations of science, which studies the beingness that is revealed only by the human senses and his thinking apparatus, but is not capable of penetrating beyond the limits established by it.
  Nevertheless, scientists have asserted and continue to assert the limitless possibilities of science, relying on the laws it discovers that explain the functioning of existence, although it is clear that this beingness could only be seen by them within the framework of their own sense organs and the capabilities of the brain, and all other devices and even artificial intelligence could only be supports for the scientists" mental activity.
  Having rejected the existence of consciousness as an third- party formation capable of associating itself with the inanimate matter with the formation of living beings, scientists were forced to prove that consciousness arose at a certain stage of the self-motion of inanimate matter, which they have presented as self-development without any basis for this.
  Moreover, it is also not explained who or what makes matter move and, in general, where this matter came from, that is, how self-moving matter suddenly appeared out of nothingness, which, again, suddenly produced living beings.
  As a result, by now science has reached such dead end, which has forced at least some scientists to acknowledge the existence of God, while others have accepted with bewilderment the experimental fact that at a certain stage of the "fragmentation" of elementary particles, matter seems to disappear into nowhere, that is, into nothingness.
  All these collisions only indicate that they, like everything else before, can be overcome by some new approach.
  It is quite possible and even necessary to imagine that Creation as a whole, in contrast to the beingness we sense, is nothing integrally. If we admit this, then the question of where and how everything that exists came from disappears. It could not have come from anywhere, but was like nothingness outside of time, and like nothingness in time, if this nothingness is imagined as divided integrally. Moreover, the possibility of this assumption is confirmed by the existence of matter and antimatter, as well as the existence of wave formations in antiphase.
  Thus, both of these "antipodes", being, as it were, separated, are capable of existing, in principle, eternally, that is, in time without sudden creation by some higher power, which, generally speaking, should also have come from somewhere, but it has nowhere to come from except from our minds.
  As for self-motion, non-living, or the passive and homogeneous matter in its essence, is not capable of development, since it cannot perceive information due to the lack of appropriate sensors and centers for processing this information.
  But we observe with our own eyes the development of the living matter within the framework of the nonliving, and no one has managed to create living matter from nonliving, despite all attempts, and it is clear why - these are different forms of matter, but capable of existing both separately and together. Together we must understand that the active, as it were, molds from the passive what it needs, and associates with it in order to get into the current time through this receiver and transmitter of information, in which, despite its artificiality, it is already possible to live and develop in this finite living infinitely, but discretely.
  That is, living beings from an informational point of view resemble computers in a network, but with the difference that the living beings do not have a master-programmer and are mortal, although self-active, since they are built on a different principle than computers - they do not have "hard" programs, and a person even has free will.
  In order to be convinced of this difference, one can compare the human brain and the system unit of a computer.
  If in a computer, in accordance with the embedded programs, quite specific connections are established based on electrical signals, then in the human brain as a protein formation, these connections already have an electrochemical basis, and the connections between neurons are unstable and, as a rule, non-repetitive in many ways, allowing a person, in addition to template or programmed actions, to operate outside of logic, that is, to act non-standardly.
  Therefore, willy-nilly, we have to admit that, in addition to passive (non-living) matter, together with it, it is quite possible and even necessary for some the active matter to exist, creating an impulse for the development of itself, possible only with use by it of the passive matter to form those conditions that allow this active to find itself in all sorts of changes.
  And such changes are possible only in time.
  Thus, again, we have to admit that time, meaningless for the passive, turns out to be necessary for the active, which creates it artificially, associating with the passive in the form of the living, which, as we know, even in its simplest form (bacteria, algae, ciliates) certainly has sensors for perceiving information (sense organs), a center for processing this information and a program in accordance with which the structure of this living being is formed and its growth, development, and reproduction (genome) are carried out.
  Since the information comes to the sense organs of a living being in frequency-wave form in the form of successive impulses carrying this information, a certain duration is spent on processing each impulse packet. As a result, a living being is unable to notice the discreteness of these information packets, which thereby merge in its consciousness into a continuous flow, that is, each living being involuntarily falls into the artificial time that is current for it, which is being formed by it separately and together with other living beings, which can be qualified accordingly as the creature's own time and the calendar time of all living beings.
  This time automatically presents to him, like a spectator at a movie show, but in volume, an environment corresponding to his senses, in which he can act within the framework of the time that is produced by all living beings together, since there is no one to produce time except living beings, and there is no need.
  Thus, the flow of time, which is a derivative of the information coming into the sense organs, provides for a living being precisely those conditions that allow the active, as if penetrating the passive matter of a certain structure, reviving it, to find itself in the changes of the living being, that is, in the current time of its life, since the current time automatically produces a space in which the being can move and communicate with its own kind in the infrastructure of objects of the passive (inanimate) matter.
  For example, the discovery that an elementary particle is also a wave can serve as a basis for the assumption that frequency-wave-like formations are capable of producing the "solid" matter, that is, reality can be dual and at the same time - capable of being combined.
  In addition, it is completely meaningless to talk about the self-development of the inanimate matter - this is an oxymoron, since If to present matter in the form of a certain formation, which in itself moves and always moved, and in this motion forms all the rest including consciousness, then, first, if to prove that motion is visibility, more precisely, that it is secondary, appearing only owing to technical transformation of process of updating of information copies of things in consciousness of the living beings into motion, then there cannot be any self-development of matter. Secondly, it has long been proven that the genome of any living being is so complex that in any case it couldn't self-assemble. Nevertheless, alive exists, and even exist self-conscious living beings, that is, people themselves. Thirdly, since it is recognized that self-development is ongoing as an unceasing progress, then for it there must be initial and final conditions.
  The inanimate, as such, is not capable of existing without the active in the form of various objects, since it is the active that gives them form by using the appropriate information, something that the inanimate objects themselves are not capable of. But the active can also manifest itself in existence only in the form of the living, which is an association of the active and the inanimate.
  It follows that if time is a derivative of information and comes from living beings (is automatically formed by them), then in addition to the structure with the current time (beingness), there are also structures outside of time, on the basis of which being itself functions with current time. That is, Creation is a system that includes both the temporal and timeless structures.
  To this we can also add that not long ago a discovery was made that confirms the existence of connections between objects outside of time. This discovery is the principle of holography, which indicates the presence of, in addition to beingness, of its holographic basis, without which it is not capable of existing, since the hologram shows the possibility of connecting all the elements of some whole outside of time, as well as the fact that each part of the hologram repeats the whole - all in one, indicating the unity of all that exists.
  Thus, a hologram can serve as a bridge that connects, in quality of a projection of a timeless nothingness this nothingness and beingness into a single system functioning according to certain laws - Creation.
  Therefore, a few words should be said about the hologram as the key bridge that connects nothingness and beingness.
  In a hologram, any of its sections repeats the whole.
  The hologram itself is a high-frequency formation as a product of the superimposition of several coherent waves, which gives a stationary interference pattern, since the phase difference of the waves does not change.
  In a hologram, each particle of the active does not lose its unity with the entire single-multiple infinite set of the active particles, and therefore can, in particular, with the help of this unity, to recognize, read and copy from an infinity out of time by means and methods, which it is available, necessary for own existence the things in their connection, recognizing them in accordance with own mind (intellect), coupled with form-building abilities so, as it wants and can, updating every "moment", that is, discrete, but infinitely, a holographic projection as a quasi-temporary basis for one's own existence in the current reality in the form of a living thing in this information process.
  Particles-copies of the active (consciousness), in the association with copies of the passive in a current reality, are able thereby to receive from an infinity out of time the "necessary" copies of things (passive) for them to replace existing copies of things in beingness, including replacing own material base, as well as updating also themselves.
  This information process of the interaction of an infinity out of time, where everything is inseparably, and the holographic projection, where the active and the passive are separated, requires for interaction of the active and the passive as well as for interaction of the active with an infinity out of time the artificial union of the active and passive (see below) in one form or another of alive, the main difference of which from everything else is the ability to convert individual consecutive data packets, carrying encoded information, into objects of a current reality for their updating, including consciousness in alive.
  These packets are similar to the pulsed signals from the transmitter via the ether to the television receiver, in which they are converted into a changing decorated picture on the screen.
  That is, alive is also able to convert individual impulse signals containing information into a incessantly changing picture of the world due to a certain inertia of signal processing, which in the minds of any living being nullifies pauses between incoming packets of information (the positions of the update), creating a continuous change in the whole picture, in which arise already real - more or less "dense" - objects, rather than frequency information copies of the active and the passive.
  As a result, unlike a television set that only decrypts and converts into an image a scene, that has already been prepared in advance from an appropriate source, a living creature has the ability to change this picture in accordance with own needs, desires, at this, the person can change this picture also in accordance with own goals, communicating automatically through own sense organs through a hologram with an unmanifest infinity, although, in the whole, the process of updating beingness is regulated by a single consciousness of the holographic projection of an infinity out of time.
  As a result, for the consciousness of a living creature arises in motion (energy) shifting world of events - the current reality, or beingness, in which it is already possible to live in one's own present, but in the frameworks of general time.
  In other words, the powerful energy of ultra-high-frequency wave-like structures of a holographic projection of an infinity out of time, which carry in their harmonics corresponding encoded information, is converted into the mass and energy of objects of the current reality, which are related to each other in accordance with the well-known formula E = mc².
  By doing so, we can imagine the active as an ultra-high frequency wave-like formation in a hologram - a projection of an infinity out of time. The harmonics of this formation are a series of programs, allowing to arise, grow, develop and act correspondingly to the structured matter in the form of the association the particles of the active of a hologram and the particles of the passive, caused by the active from the unmanifest infinity. The hologram also accumulates the information from all living beings. Each section of the hologram contains the information about the entire hologram, that is, everything is contained in each part, which means that each particle of the active is connected to the entire hologram out of time, having thereby the possibility to use any information from the databases of the hologram.
  Thus, the active in a separate living being coincides with the corresponding part of the hologram of the projection of a timeless infinity, allowing it to control this active (individual consciousness) in being.
  The active, presenting in all living beings, is consciousness of alive, which is in it, because only it is able to extract by means of the organs of senses and the information processing center of the body in accordance with the existing form-building abilities own information copies as well as copies of things from an infinity out of time through a hologram, sequentially converting them into all objects of beingness - from universes up to the micro-world, from living beings to the favorable environment, around them.
  For this reason, life exists in all corners of the universes, sometimes dying out, but arising again here and there, because without it, consciousness (the active) cannot develop, and, in turn, nothingness, or a timeless infinity, exits of non-existence, that is, receives life in its finite forms, which lasts indefinitely.
  
  Chapter 1.
  Why does not science have the ability to identify the essence of consciousness?
  
  Many branches of science are aimed at studying the essence of consciousness, the main of which is psychology. Successes, judging by the results of this tumultuous and costly activity, are actually not observed. In particular, so far there is not only no clear definition of consciousness, but also for science it is unclear where consciousness appears from and where it goes. Science also fails to determine the location of consciousness in the body and correlate it with the intellect, not to mention about the insight of the essence of this still incomprehensible phenomenon, which, nevertheless, forms the basis of life. The possible sources of consciousness, its place in the system of Creation, role, mission, ways of realizing the aspirations of consciousness are shown below, as well as the impossibility of an analytical study of its essence is explained.
  1. Sight on the problem's history.
  1.1. Consciousness in the eyes of ancient thinkers and philosophers of the Middle Ages.
  Still at the dawn of civilization, people have realized the difference between the body and the one that makes it alive and thinking.
  In particular, the famous philosopher of antiquity Plato, in his "Dialogues" (Phaedo), has called this entity, that animates the body, by soul, believing that exactly it gives the body the opportunity to think.
  The soul, in his opinion, has the opportunity to exist outside the body, but enlivening the body, the soul, in this union, is not able to finally know the truth, but can only gradually recall what it knew before combining with the body: "When then, he said, does the soul grasp the truth? For whenever it attempts to examine anything with the body, it is clearly deceived by it... Is it not in reasoning if anywhere that any reality becomes clear to the soul?... And indeed, the soul reasons best when none of these senses trouble it, neither hearing nor sight, nor pain nor pleasure, but when it is most by itself, taking leave of the body and as far as possible having no contact or association with it in its search for reality" [1, p. 56-57].
  In the same passage, Plato gives four proofs of the immortality of the soul, that is, consciousness in the modern understanding of this phenomenon.
  First he notices: "... the living come from the dead in this way no less than the dead from the living, and, if that is so, it seems to be a sufficient proof that the souls of the dead must be somewhere whence they can come back again [1, p. 62] ... ... coming to life again in truth exists, the living come to be from the dead..." [1, p. 63].
  Plato further writes: "... knowledge comes to mind in this way, it is recollection? What way do I mean? Like this: when a man sees or hears or in some other way perceives one thing and not only knows that thing but also thinks of another thing of which the knowledge is not the same but different, are we not right to say that he recollects the second thing that comes into his mind? [1, p. 64] ... ... if we acquired this knowledge before birth, then lost it at birth, and then later by the use of our senses in connection with those objects we mentioned, we recovered the knowledge we had before, would not what we call learning be the recovery of our knowledge, and we are right to call this recollection? [1, p. 66] ... So then, Simmias, our souls also existed apart from the body before they took on human form, and they had intelligence [1, p. 67] ... ... every living thing must come from the dead. If the soul exists before, it must, as it comes to life and birth, come from nowhere else the death and being dead, so how could it avoid existing after death since it must be born again?" [1, p. 68].
  Plato also indicates the self-identity of the idea of the soul: "Is not anything that is composite and a compound by nature liable to be split up into its component part, and only that which is non-composite, if anything, is not likely to be split up? [1, p. 68] ... Are not the things that always remain the same and in the same state most likely not to be composite, whereas those that vary from one time to another and are never the same are composite? [1, p. 69] ... ... when the soul and the body are together, nature orders the one to be subject and to be ruled, and the other to rule and be master. Then again, which do you think is like the divine and which like the mortal? Do you not think that the nature of the divine is to rule and to lead, whereas it is that of the mortal to be ruled and be subject? [1, p. 70] ... ... whether it follows from all that has been said that the soul is most like the divine, deathless, intelligible, uniform, indissoluble, always the same as itself, whereas the body is most like that which is human, mortal, multiform, unintelligible, soluble and never consistently the same...? [1, p. 70].
  Plato also believes that the soul is pure and harmonious: " ... no soul, if it is a harmony, will have any share of wickedness, for harmony is surely altogether this very thing, harmony, and would never share in disharmony... ... all the souls of all living creatures will be equally good, if souls are by nature equally this very thing, souls" [1, p. 81].
  Plato, in addition, is trying to show not only the immortality of the soul, but also its indestructibility as a whole: "And so now, if we are agreed that the deathless is indestructible, the soul, besides being deathless, is indestructible [1, p. 91] ... ... when death comes to man, the mortal part of him dies, it seems, but his deathless part goes away safe and indestructible, yielding the place to death" [1, p. 92].
  Plato's similar ideas about the soul (consciousness) are considered naive by modern philosophers - and completely in vain, because they themselves - and this can be seen below - added nothing fundamentally new to this view on consciousness, except the description of its some external manifestations.
  It is clear why this happens according to the same Plato, who pointed to the complete opposite of the soul to the body in terms of its inaccessibility to research when it is outside the body, and the inability to study it during the life of the body, since it is not only inseparable from the latter during the life of the body, but also directs it.
  Such inaccessibility of the soul for research is perhaps the main thing, which Plato has understood, but he failed to find the corresponding base to this circumstance as, indeed, and all later philosophers and psychologists.
  Yet much about the soul (consciousness) he has intuitively divined, unaware of its true essence and source. In particular, Plato quite rightly noted, that there should be the separate place where souls are located and from where they return into bodies. It is shown below that a holographic projection of an infinity out of time is such "place". Plato also pointed to the immortality and indestructibility of the soul (consciousness), as well as - its harmonicity.
  All this is really rightfully, but only when the "finding" of consciousness in the otherworldly (hologram), because time is absent there, and accordingly, - any change in consciousness is also absent. The answer to the question follows from this: why is the soul (consciousness) forced to return to the body? Only in the current of time it can find changes, that is, development, while preserving itself as infinite, albeit changing discretely, and manifesting along with that an infinity beyond time in the frameworks of beingness, without which Creation - nothingness. More information on this is provided below.
  Some clarifications in the ideas of Plato regarding the soul (consciousness) were introduced by the later ancient philosopher Plotinus.
  He very clearly outlined the orientation of the soul to change itself by means of own activity in beingness, - exactly for this the soul is forced to leave the otherworldly: "And this activity, which flows from the essence (everything and nothingness), is the soul, that has become this, meanwhile "that" remains unchanged, for the mind also arose, while the predecessor of it remained unchanged. But the soul creates, not remaining unchanged, but being set in motion, it gave rise to an image. So, in spite of, what it sprung from, it is filled and, entering into other and opposite motion, gives rise to an image of itself - a sensation. But nothing is taken away and cut off from the preceding "[2].
  Plotinus also specified the "place", into which the soul "dwells" before returning to the body: "... it is in no way in space ... Therefore, being everywhere, it exists in that which is nowhere, and, thus, it is everywhere" [2]. This "everywhere and nowhere", indicated by Plotinus, really has no direct relation to space, making up Everything and Nothingness (see below).
  Thus, Plotinus guessed, at least, the non-spatial nature of consciousness (soul) and the need for it to be plunged into beingness, enlivening some of its passive components.
  Perhaps, it is one of the most daring and adequate guesses for all time that has passed to the discovery of the hologram in the second half of the twentieth century, since Plotinus noted two mentioned features of consciousness (soul), without knowing about its belonging to the hologram.
  True, it should be noted that even on the verge of the 7th-6th centuries BC, Buddhists in the collection of several treatises "Jammapada" [3] has indicated the most important aspiration of consciousness - the aspiration to their own change through beingness: "... the name and form are determined by consciousness, contact is due the name and form, feeling is determined the contact, thirst is caused by feeling, attachment is due thirst, becoming is due attachment, birth is due becoming, old age and death are determined birth ...".
  However, in the same collection, Buddhists "land" consciousness, claiming it does not coincide with the soul, which, they believe the world is deprived of: "Once the venerable Ananda said sovereign: "Oh, the gracious, "the world is emptiness, the world is emptiness - so it says. In what sense, the gracious, it is said that the world is emptiness. What, Ananda, is deprived of the soul and all that relates to the soul?... The consciousness of the body is devoid of the soul and all that belongs to the soul... That is why, Ananda, the world is devoid of the soul and all that belongs to the soul. This is why they say that the world is emptiness" [3].
  Thus, both Buddhists and Plotinus, independently of each other, marked the clear directionality of consciousness towards beingness for own change, and all later philosophers only repeated this idea.
  Another ancient philosopher - Aristotle - in relation to consciousness (soul) did not add anything significant in comparison with Plato. He writes in the work "On the Soul" utter triteness: "... the soul is the cause and beginning of a living body. The soul is the reason, how that where motion came from, how the goal and how the essence of the animated bodies" [4]. True, purely externally, he loaded the soul (consciousness) with the ability to operate with concepts based on sensations. However, he could not, like Plato, find the basis for similar activity of consciousness.
  Both of them, of course, understood that the soul leads a person to knowledge, at this, Plato reduced this path to recalling, and Aristotle - to logical operations based on feelings. Both approaches are related to the soul (consciousness), again from the part of its manifestation - how a result of its functioning, but do not reveal its essence.
  With respect to the statement of some symptoms of the soul (consciousness) Stoics, for the first time and pretty close to the truth, have likened the soul at birth a clean sheet, on which thoughts are being written by feelings: "The Stoics say: when a person is born, his managing part of the soul is like a sheet of papyrus, ready to perceive the inscriptions. It is on the soul that a person writes down his every thought, and his first recording is made by feelings" [5, p. 492].
  The doubts of philosophers of different times about whether the soul (consciousness) is material or not, was most adequately reflected by Thomas Aquinas) in his treatise "The Sum of Theology". In one fragment of it, he noted the materiality of the soul: "... our soul, through which we carry out cognition, is a form of some matter ..." [6, I, q. 10, 5 c], and in another fragment of the same treatise - incorporeality of the soul: "The beginning of intellectual activity, which we call the human soul, is some incorporeal and self-living beginning" [6, I, q. 75, 2 c].
  This tricky move shows all his doubts about consciousness, since the disembodied does not completely negate materiality, pointing only to the lack of belonging of the soul to the body on substance of the soul, that is, these statements of Thomas, which seem to be contradictory, actually suggest the idea that under the incorporeality of the soul can understand a different form of matter. Foma can be understood, since he lived at a time when faith replaced knowledge, but in ancient times, which were more free for knowing, Epicurus noted unequivocall in his letter "Epicurus welcomes Herodotus": "... the word "incorporeal" in its most ordinary meaning denotes that which can be thought of as something independent. But by the independent cannot think of some other incorporeality except emptiness; and emptiness can neither act, nor experience an action, but only gives through itself the possibility of movement for bodies. Therefore, those who say, that the soul is incorporeal, speak nonsense " [7].
  Among the early philosophers, nevertheless, there was one (Proclus), which, unlike its predecessors and subsequent thinkers, has drawn closest in the reasonings to the disclosure of the essence of consciousness, having denoted it by the term "mind". He guessed and stated in his treatise "The Fundamentals of Theology" the following: firstly, each individual consciousness is indivisible and along with that it is universal; secondly, it is characterized by inevitable activity; thirdly, the human mind (consciousness) is different from other forms of intelligence by self-consciousness; fourthly, consciousness cannot be bodily: "168 ... if the mind exists, being active, and thinks of itself not otherwise than in relation to the conceivable, then it knows itself and sees itself. Seeing itself as thinking and knowing itself as seeing, it knows that the mind is active. 169. Every mind in eternity has both essence and potency and activity ... 171. Every mind is an indivisible essence. In fact, if it has no size, is not corporeal and if it is motionless, then it is indivisible. After all, everything that is somehow divisible, then it is divisible either as a set, or as a magnitude, or by actions occurring in time. The mind is eternal in all respects, outside the bodies, and the plenty inside it abides in unity. Therefore, it is indivisible. And the fact that the mind is not corporeal shows the return of the mind to itself, for not a single body returns to itself ... Although every mind is a plenty, however it is a united plenty, but a folded one precedes the divided and closer to a single. 174. Every mind gives existence to the following after it through thinking, and its creativity lies in thinking, and thinking - in creation. 175. Each mind is primarily involved in the thinking, both in essence and in activity. 176. All mental forms are found in one another, and each by itself. 180. Every mind, although it does not consist of parts, is a whole, is in unity with others and is different from them" [5, p. 571-572].
  Proclus's considerations about the essence of consciousness are largely confirmed by the model of Creation based on the hologram, presented below. That is, the human mind (consciousness), being both a part and a whole, if we recognize that the basis of beingness is a hologram, is able. nevertheless, on the basis of some observations and experimental data, to indicate, certainly, only hypothetically, as can be seen from the arguments of various thinkers, some features of consciousness, despite its impalpability, precisely because each individual consciousness is a part of a single consciousness, but at this it coincides with this whole (single).
  The philosophers of the Middle Ages added practically nothing significant in relation to the manifestation of the soul in comparison with their predecessors, except they tried to reveal the content of consciousness (soul), but, again, these attempts were limited to describing the external manifestations of consciousness.
  In particular, Thomas Aquinas in his treatise "The Sum of Theology" writes about how consciousness functions, mentioning the sensations and intellect: "... the soul has two possibilities of cognition. The first consists in the act of a certain bodily organ; it tends to extend to things insofar as they are given in the individualized matter; hence the sensation recognizes only the single things. The second cognitive possibility of the soul is intelligence, which is not an act of any bodily organ. From here, through intellect, it is our nature to cognize entities that, truthfully, acquire beingness only in the matter that passed the individualization, but they are cognized not insofar as they are given in matter, but because they are abstracted from it through intellectual contemplation. From here in individual cognition we can take a thing in a generalized way, which exceeds the possibilities of sensation" [6, I, q. 12, 4 c].
  True, we must give him his due, Thomas hinted at the form-building abilities of consciousness, having noted the ability of the intellect to create a mental image: "... an intelligible image in our intellect is a kind of thing in accordance with the ancestral nature, which can be procured by countless set of private things [6, I, q. 14, 12 c].
  1.2. Interpretation of the problem of consciousness before the French Revolution 1789.
  Later thinkers, discussing the problem of consciousness, did not discover anything essentially new in comparison with ancient philosophers in this phenomenon.
  Descartes in his work "On the Beginning of Material Things" has not gone beyond Plato"s considerations that feelings provide food for thought: "... it will be enough for us to notice that what is perceived by means of feelings refers only to the close union of the human body with the soul; that although they usually notify us what externally bodies can be harmful or useful to us, but only occasionally and by chance do our feelings convey to us what is the nature of these bodies by themselves. Reasoning in this way, we can easily reject prejudiced, judgments based on our feelings alone and will only resort to reason, because it alone contains primary concepts or ideas, which are, as it were, the embryos of truths, comprehensible to us" [8]. All other reasonings of Descartes about consciousness also apply to the interaction of the body with the soul and the influence of external objects on both.
  Spinoza, calling consciousness soul, repeats Plotinus"s thought about the orientation of the soul to existence: "Theorem 9. The soul, whether it has the ideas clear and precise or vague, seeks to remain in its existence for an indefinite period of time and it is aware this its aspiration" [9]. But in his discourses on the soul he does not depart from Plato"s ideas about the memories of the soul and its immortality: "Theorem 21. The soul can imagine and remember the things that have passed, as long as its body continues to exist ... Theorem 23. The human soul cannot be completely destroyed together with the body, but something eternal remains from it ..." [9]. More in relation of consciousness (soul), he reveals nothing but its individual external manifestations - from passions to thoughts.
  Leibniz, in his work "New Experiments on the Human Mind" (On Ideas), writes: "... how can experience and feelings generate ideas? ... ... the soul contains inn itself beingness, substance, single, identical, reason, perception, reasoning and many other concepts, that feelings cannot give us ... ... it ... finds the source of a significant part of ideas in the reflection of the spirit about its own nature" [10]. Here he repeats Plato"s idea that feelings evoke thoughts, as well as Plato"s considerations that "is it not in thinking - and only in it - that something is revealed before him from (genuine) beingness?", adding only a number of external manifestations of consciousness (soul), some of which are obvious - perception, reasoning, - and the other part is not amenable to disclosure by logical reasoning or experience. That is, Leibniz, in fact, like Plato, Descartes and Spinoza recognizes the impossibility of determining the essence of consciousness.
  However, Leibniz is still trying to clarify the features of the soul (consciousness) by its individual manifestations. In particular, he, following Proclus, notes in his work "Monadology" allness of consciousness: "... the soul represents the whole Universe, representing the body that it, in particular, belongs to ... ... the totality of all spirits should consist God's city, that is, the most perfect ..." [11]. He also introduces some addition to these properties of consciousness, indicating, firstly, the gradual opening of consciousness in the body: "... the soul inside itself can only read what is clearly represented in it; it cannot open all its bends inside itself at once, because they go to infinity" [11], and, secondly, clearly indicating the presence of form-building abilities in consciousness: "... organic bodies in nature never come from chaos, or from rot, but always from seeds, in which, without a doubt, there was some transformation" [11], thereby clarifying the idea of Thomas Aquinas on the ability of the intellect to create a mental image, or the form of something.
  Thus, Leibniz believes that only feelings are insufficient for the manifestation of intelligence, in fact, assuming that consciousness has some kind of programs, or matrices that promote the formation of objects of beingness. In the preface to the work "New Experiments on the Human Mind" he writes: "Although feelings are necessary for all our actual knowledge, they are not sufficient to inform them us fully... ... It follows that the necessary truths - such as those found in pure mathematics ... - must rest on principles whose proof does not depend ... on testimony of feelings, although if there were no feelings, it would never have occurred to us to think about them" [10].
  Berkeley in his work "A Treatise Concerning the Principles of Human Knowledge", finding nothing fundamentally new in the course of the study of the phenomenon of the soul, nevertheless, quite spectacularly showed, reinforcing Plato"s idea that consciousness (soul) prevails over beingness, that beingness itself is not capable to be organized into certain forms without help of consciousness: "3. Everybody will agree that neither our thoughts, nor passions, and ideas formed by the imagination exist outside our soul. And for me it is no less obvious that various sensations, or ideas imprinted in sensuality, no matter how mixed or connected they are with each other (i. e., whatever objects they form), cannot exist otherwise than in the spirit that perceives them. I believe that everyone can be directly convinced of this, if we pay attention to what is meant by the term exists in its application to sensed things. I say: the table, on which I write, exists - this means that I see and touch it; if I were outside my office, I would also say that the table exists, meaning that, being in my office, I could perceive it, or some other spirit really perceives it. There was a smell here - that means I smelled it; there was a sound - that means it was heard; were a color or a figure - it means they were perceived by sight or touch. This is all I can understand by such or similar expressions. For what is said about the unconditional existence of non-thinking (unreasonable) things, without any relation to their perception is completely incomprehensible to me. Their esse is percipi, and it is impossible for them to have any existence outside of spirits or thinking things perceiving them" [12].
  Hume in his work "A Treatise of Human Nature" stated his own powerlessness in unraveling the essence of consciousness (spirit), as, however, all his predecessors, who made some assumptions about it, perhaps close to the truth, but unprovable. Hume noted only the obvious - the connection of consciousness with perceptions, the unknown of the place of the "game" of consciousness and the material of items of this game: "... the spirit consists of perceptions alone, following each other, and we have no idea about the revenge in which these scenes are played out, and about the material of which this theater consists" [13, Book 1, Part IV, Section 1]. "... matter and spirit in their essence are equally unknown, and we cannot determine what properties are inherent in one or another" [13, Book 1, Part IV, Section 7].
  True, Hume, following Proclus, as a whole, correctly noted the fundamental difference between man and animals, since a person is able to turn his gaze to himself (self-consciousness), evaluating his own actions not only from the position of the most favorable adaptation to own surrounding, but also with the position of morality and other values of civilization, that does not bring material benefits, but a person is able to get impressions of himself, evaluating his actions in accordance with his ideas about life: "But I, or a person, are not some single impression, but one to which, by assumption, many of our impressions or ideas refer" [13, p. 365-367].
  The atheist and materialist La Mettrie, like his predecessors - mostly idealistic philosophers - is not able to say anything about the essence of consciousness (soul), except that he reduces it to feelings in its basis in his treatise " Machine Man": "... the thinking soul is nothing but a sentient soul, aimed at analyzing ideas and thinking. This can be proved by the fact that when the feeling goes out, the thought goes out along with it, as it happens in a state of apoplexy, lethargy, catalepsy, etc. ..." [14]. Nonetheless, La Mettrie shows that the consciousness encompasses both the senses and the processes of thought, although Plato and Plotinus also spoke about the connection of sensations and thoughts (see above).
  Voltaire also, and rather candidly, in his works acknowledged the complete helplessness of modern science in defining the essence of the soul (consciousness): "We like to call by the soul the ability to feel and think, just as we call by life the ability to live, and by the will - the ability to want" [15, XVII, p. 149].
  Lessing in his work "Man could have than five senses" also echoes Plato"s thoughts about the primacy of the soul over matter, on the one hand, directing it towards pantheism, and on the other hand, indicating the impossibility of analyzing the soul (consciousness) in the strength of its complete unity with each particle of matter, which is not possible to break: "Any smallest particle of matter can be used by the soul as an object of one of the senses. Consequently, the entire material world, up to the smallest particles, is animated" [16, ј13].
  At the same time, Lessing emphasizes Berkeley"s idea of the organization of matter by consciousness in certain forms by the initial perception of matter by the sensory organs with subsequent concretization in accordance with the existing sensory organs, claiming that each new sensory organ, in addition to the existing ones, also gives rise to new phenomena: "But as soon as we have a sense of electricity or a sense of magnetism, would happen to us what would be with Saunderson (blind mathematician) if he gained sight. We will immediately discover a whole world of amazing phenomena, about which we can now imagine just as little as he could imagine an idea about color and light ... In the same way, nothing can be said about the phenomena, having accompanied the acquisition by the soul of each individual feeling" [16. јј17, 21].
  Kant, in his work "Critique of Pure Reason. Transcendental dialectic", summing up a kind of consideration of the phenomenon of consciousness in the second half of the 18th century, considered consciousness separately as absolutely unknowable - a thing in itself, explaining this by saying that everything, which are separated from the sensually perceived world, that is, the inaccessible to sensations, cannot to be known, but can be recognized by the impact on us: "Behind the phenomena, we must enable and acknowledge something else that is not a phenomenon, namely things in themselves, although we, of course, know that since they can become known to us only in the way they affect us, then we cannot come close to them and we can never know what they are by themselves. This should lead us to distinguish (albeit gross) of the perceived world sensually and the world which is comprehensible to the mind, of which the first, due to the different sensuality of individual subjects perceiving the world, can also be extremely different, while the second, underlying it, remains the same" [17, IV, part 1].
  Here, Kant, firstly, adjoins Berkeley, believing, like him, that the difference in perception of the environment by different beings, whose senses differ, indicates the unknownness of what is beyond sensations, and secondly, Kant believes that this unknown beyond sensations cannot be cognized, since we perceive only the products of our sensations, and not what precedes them, which can only lead to speculation on the subject of the otherworldly or to hypotheses that are deprived of the possibility of translating them into theory, that is, this otherworldly, or consciousness outside of beingness, will always remain as a thing in itself.
  Nevertheless, despite the recognition of things in themselves as unknowable, Kant noted that they can be contacted outside the realm of perception, in particular through concepts: "Since we can never know these essences as they are in themselves, that is, definitely, and, however, they must be recognized in relation to the sensually perceived world and connected with it with the help of the mind. then we will be able to at least think of this connection through concepts expressing the relationship of these intelligible essences to the sensually perceived world" [17, IV, part 1].
  That is, if we translate Kant's thoughts about things in themselves in the direction of consciousness, then Kant supplemented his assumption of the unknowability of things in themselves, in particular, and consciousness with the idea that, since consciousness after all manifests itself in a person, by some of its external signs, one can at least try to guess, if not its essence, then at least place of consciousness in the system of Creation, its mission, its role in beingness and ways of realizing the aspirations of consciousness.
  This is exactly what, tried to do - and they partially succeeded - Plato, Plotinus, Proclus and Kant himself (see above).
  In particular, Plato suggested that consciousness can turn out to be outside the body, but at the same time noted that, connecting with it, consciousness makes the body alive. In addition, Plato noted that consciousness cannot be composite, like ordinary bodies, and that it is immortal and indestructible, as well as it is inaccessible to research even when it is in the body, since its complete fusion with the body does not make it possible to separate it from the body for research. That is, at least some understanding of consciousness is possible only by the external manifestations of a living being. Here Plato is the forerunner of Kant with his thing in itself.
  Plotinus noticed the orientation of consciousness to change itself through its own activity in beingness. He also pointed out the extra-spatial nature of consciousness and the need for it to "descend" into beingness, animating certain passive components of the same beingness.
  Proclus suggested that each individual consciousness is indivisible and along with that it is inclusive, that for consciousness is inherent inevitable activity, and that it differs from other forms of consciousness (intelligence) of other living beings by self-consciousness.
  In addition, Proclus noted that consciousness cannot be, like everything else in beingness, bodily, that is, that its substance, at least, must be some other.
  Thomas Aquinas, Leibniz and Berkeley have expressed - each at one time - differently, but essentially the same thing - the presence at consciousness of form-building abilities.
  Kant summed up the thoughts of his predecessors, actually having recognized consciousness as a thing in itself, that is, unknowable, but, nevertheless, having pointed out the possibility, outside of analytical studies, to guess some of its features, aspirations, mission and role, through reflection on the basis of contemplating the actions of consciousness through the living. The adequacy of this Kant thought is confirmed by the above ideas of Plato, Plotinus and Proclus regarding consciousness.
  1.3. Further philosophy on the phenomenon of consciousness.
  Herbart in the work "Introduction to Philosophy. The fourth section. Introduction to metaphysics", like Proclus, - purely intuitively - realized that matter in itself (things, or the passive) is not capable of transformations. In particular, he pointed out, that motion outside of consciousness is absent: "All of our simple performances, and thus all the main content of our consciousness, are real events in our soul, namely, acts of its self-preservation, but in the doctrine of nature there is nothing that would be free from the concept of "motion"; the latter does happen not in reality, but only for the audience, and its definitions are most often only distant consequences of the internal states of simple entities ..." [18, p. 275-282].
  Thus, Herbart noted the activity of consciousness, in contrast to the passivity of matter (things), as well as the fact that it is consciousness that represents to us the world in moving. Indeed, in accordance with the model of Creation on a holographic basis demonstrated below, consciousness through living beings transforms information into time in which manifests the objects moving in space (current reality).
  In addition, Herbart, with his assumption of an expedient attitude of consciousness to matter, intuitively indicated the existence of something like form-building abilities in consciousness: "But the beginning of an expedient process of nature is and remains extremely surprising. This surprise disappears if to lay the soul to the inner mind, the mind - to a series of initial maxims and to assume that the soul itself brings its own idea of expediency into an understanding of nature" [18, p. 289-292].
  That is, here Herbart, like Proclus at one time, unveiled the curtain over the phenomenon of consciousness, believing it to be directly involved in the formation of beingness, although, of course, the penetration into the essence of consciousness, which is outside the current reality in separateness from things, is possible only hypothetically, since consciousness is inaccessible to any sensory organs or devices. However, if the models that can be built on the basis of the activity of consciousness in comparison with the passivity of things are confirmed by the real behavior of living beings, then they can be another approximation to the truth in this regard.
  Very interesting from the point of view of the inaccessibility to analytical studies of the phenomenon of consciousness, Buchner"s idea (the book "Strength and Matter. A Public Profile of the Natural World Order. Section "Thought") [19] about absent of materiality and at the same time - materiality of consciousness, reminiscent of Thomas Aquinas"s approach to consciousness in this regard.
  Buchner recognizes the inseparability of consciousness (mind) from the body (material substrate), believing consciousness by the expression of this substrate: "The secret of thinking is not in the substances of the brain, as such, but in a special form of their joint activity aimed at one goal and occurring under certain anatomical and physiological prerequisites ... Therefore, Thinking can and should be considered as a special form of the movement of nature, just as characteristic for the substance of the central nerve elements, as the movement of contraction is characteristic for the muscular substance, as the motion of light is inherent for the world ether, or as the phenomenon of magnetism is inherent for the magnet. Mind or thought does not constitute matter that is material only in the sense that it is an expression of a material substrate from which they are as inseparable as force is inseparable from matter ... Therefore, thinking and extent can only be considered as two sides or two ways of manifesting one and the same single entity" [19, p. 161-162].
  Buchner, of course, is right in the fact that consciousness is an "expression of a material substrate," that is, it cannot be incorporeal. In particular, in beingness it cannot be otherwise, since beingness "is held" on the unity of consciousness and matter. However, Buchner does not take into account that consciousness which, in his opinion, similar "brain excretion", also exists in completely brainless creatures such as viruses or bacteria. And this means that the main function of consciousness is the processing of information through the centers of processing information coming to these centers from the senses, which no material formations are capable of except living beings, which for this reason could in no way automatically arise from passive matter.
  Thus, consciousness is "that side of a single essence" (infinity out of time) that activates (enlivens) passive matter, providing an opportunity for a constituted formation (living being) to receive data (select it) that can be sensed by its sensors (sense organs), and further - to process (decipher) received data into information (copies of data about objects from boundless environment, surrounding each living beings) in the corresponding centers of the organism (brain and human nervous system), forming own surrounding as well as realizing the exchange of information with similar living beings.
  In other words, only the processing of these data-signals, obtained as a result of scanning the environment, in the corresponding information centers, in which the pause between incoming pulsed signals is eliminated due to a certain processing duration of each portion of data and thereby the resulting delay - for a person such center is his brain - gives each living being own life time, space, shape, movement (energy) and other attributes of the external and internal environment of the creature. The living being more or less consciously uses some portions of the incoming data, others - only take note, and rest - are not perceived by him in the form of information, that is, decrypted signals, and this is caused by or the absence of some sense organs and form-building abilities, corresponding to the available sense organs, or from due to the limited capabilities of the information processing centers.
  That is, the process of forming by a living being of certain objects from successive information packets coming to it through the appropriate sensors (sense organs) is similar to the formation of a moving image on the screen of a TV receiver from successive information packets-impulses coming into its antenna, the pause between which during signal processing in the television receiver is eliminated, as a result of which a moving image appears on the screen for the duration of the session, that is, a local session time arises.
  For a person, information every "instant" passes to the neurons of the brain from different organs of the human senses in the form of sequences of nerve impulses; and each pulse contains the corresponding information. The speed of propagation of nerve impulses ranges from 1 m/s to 120 m/s. The frequency and nature of the sequence of pulses carrying, in particular, visual information depend on the intensity and spectral composition of the light, and the magnitude and duration of an individual pulse does not depend on the nature and strength of irritation.
  Immediately after the generation of the pulse, the nerve fiber is in the so-called refractory state, and cannot be excited again within 1-2 milliseconds, that is, the nerve fiber is able to conduct nerve impulses with a frequency of not more than 500 hertz. The duration of the pulse itself, passing through the nerve fiber, is a fraction of a millisecond in each "instant".
  A pause between nerve impulses containing information means that they do not go continuously. However, this pause is below the threshold of perception by its consciousness and therefore does not fall into it.
  In particular, a moving picture for human consciousness is provided by an interval between driven sequential frames of about 0.04 seconds, which is the specified threshold. Its duration, as can be seen, is more than an order of magnitude greater than the duration of the pause. Therefore, the resulting discrete consecutive moments (in each of them the "reality" is updated) of a person"s own time, enclosing in its sequence all the pictures and all life events for a person, merge into a continuous, inseparable stream in his consciousness.
  Here, in this process, the person"s own time arises. This time is a condition for making changes in surrounding, in which every person (any living being), starting from the moment of birth, automatically, and in fact thanks to the hidden help of a single consciousness in its multitude, "selects" through sensations from a diverse environment only that data, which he can be deciphered, or information, in accordance with the achieved level of development of consciousness.
  This condition can be called a person"s own time because in it successively arise, formed by himself through his senses and operational centers, but with the participation of a single consciousness, that is, the totality of all individual forms of consciousness in a single integrity (a characteristic sign of a hologram) in a series of moments, the changed pictures of the environment in which events take place and which he not only contemplates, but also takes a direct part in, which is his life.
  Fichte in his work "Facts of Consciousness" put forward a hypothesis according to which he draws a quite adequate conclusion that individuality coincides with general thinking, but, not knowing about the possibilities of a hologram, he is forced to recognize the annihilation of individuality in favor of a single thinking: "The individual thinks not by oneself and not by means of own power, but as Single and by the annihilation of own individuality. Therefore, describing the content of this thinking, we should immediately take the point of view of unity and not ask how the individual thinks, but rather, how thinks Single and general thinking ... However, individuality is always associated with this general thinking, because only in it life reaches self-image and consciousness: in individuality - the image of one"s form in general, in thinking - a strict unity formed genetically and, therefore, visible. If we take this point into account, we must say: this thinking is repeated numerically in all individuals as many times as there are individuals, but in all these repetitions its content always remains unchanged" [20, 1, p. 264-265].
  Similar conclusion about the annihilation of individual consciousness in favor of a single consciousness is refuted by the existence of a hologram, in which, on the one hand, the part and the whole coincide (everything in each part), however, the part, for instance, in the form of individual consciousness can find a separate (temporary) existence in the form of alive in beingness, derived of the hologram, thereby obtaining the opportunity to own changes during the life of the corresponding organism.
  As a result, after the completion of the organism"s life cycle (decay of the body), this part of the hologram is reunited at its coincidence with the hologram not in previous form, but as the updated - with changes fixed in it, which "replenish" the hologram as a whole from all its "parts" in beingness, which gives in the course of such update the development of consciousness, or - a kind of life. Exactly it consists the meaning in the existence of a hologram representing a single consciousness. Along with that, individual consciousness as a part of the hologram does not disappear, but again "plunges" into beingness for the subsequent updating of both itself and the entire hologram, while the "strict unity" of individual and single thinking according to Fichte, in which "the content remains always the same" does not make any sense, since it denies the process of constant development of consciousness in its changes, both individual and general, within the framework of beingness.
  Fichte in his work "Realism, idealism," dogmatism", just as before him Thomas Aquinas, Leibniz, Beckley, Herbart, - apparently, by the external signs of similarity of things in their various forms-notices the form-building property of consciousness: " If science-learning were asked the question: what are things in themselves, then it could only answer this in the following way: such as what we should make them ... ... we find in ourselves what we establish; we splash out it out of ourselves outwards, for there is something within us that can be explained in an exhaustive manner only through something outside of us" [20].
  Feuerbach in his work "Philosophical materialism" very clearly noted the inextricable link between feelings and soul (reason, or consciousness): "Reason, at least abstracted, is death, feeling is the life of things ... The body is the existence of man, to take away the body means to take away existence; he who no longer feels does not exist anymore" [21]. These words suggest that life cannot be only (separately) at the soul (consciousness) or only at the body.
  It is for this reason that the soul (consciousness) does not travel after the death of the body along some nooks and crannies of otherworldly, which is impossible, since time (current reality) is absent there, the formation of this reality (time) initially begins precisely in the sense organs, and consciousness simply returns into the embryo of a new life in beingness, finding again itself in it renewed - in a different body and without memory of past life.
  Of course, someone will note that this return into current reality without remembrance about past lives is tantamount to a return from nonexistence, but this is not so, since a hologram (otherworldly) is by no means nothingness (death) in its pure form, but it is an ultra-high-frequency formation with some semblance of time in the form of breaks of infinity, where, nevertheless, events are absent. However, by reuniting with it, each individual consciousness gains access to any of its past lives and access - only for human consciousness - to all the secrets of beingness that it can comprehend on its own level. Along with that, consciousness can evaluate its achievements in past lives, and accordingly choose something new in a future life, quite consciously "by placed" oneself at its beginning on some habitable planet, in one or another time interval of the current reality.
  In other words, each individual consciousness regains the memory of past lives during the transition from life to death.
  Mill in the book "A System of Logic, Ratiocinative and Inductive", in essence, adjoins Berkeley"s idea of the absence of organized matter (things) outside our sensations: "... about the external world we do not know and cannot know absolutely nothing, except the sensations we experience from it" [22]. But he goes even further Berkeley in his "not knowing", arguing that he does not know anything about his own consciousness either: "There is something that I call my I or my "spirit", and which I consider different from these sensations, thoughts and etc.; this something, in my opinion, is not my thoughts themselves, but some creature that has these thoughts, which is represented itself to me to be always at rest, without any thought. But what is this creature, I have no idea about it (although this is myself); I know nothing about it, except for a number of its conscious states" [22, p. 52-56].
  Thus, Mill, in essence, like all previous thinkers, but in a categorical form, considers it impossible cognition the essence both individual consciousness and single consciousness.
  Schelling in his work "The System of Transcendental Idealism" drew attention to the peak, reached by consciousness in living beings with the acquisition of self-consciousness by them: "Self-consciousness is an act by which the thinking oneself for himself directly becomes by an object and, conversely, self-consciousness is nothing more than as such act" [23, 1, p. 37-46].
  If to develop further this Schelling"s thought, then the role of consciousness in living beings can be revealed: consciousness first manifests oneself in all living beings in their adaptability to the environment, where each living creature turns only to external objects, trying to adapt to them in order to hold oneself in existence with their help, without passing into the category of inanimate objects. With the development and complication of living beings, the consciousness in them finally reaches such level, that it becomes able to pay attention to oneself, which is what happens in a person, expanding the horizons and self-activity of this living being repeatedly up to such level, that a person largely falls out of the natural environment in the artificial environment created by him, characterized by the development of science, technology and culture. A person, unlike other living beings, begins to understand that he has consciousness and that he exists in time, which for him is limited by the limits of the life cycle, during which he must to do a lot.
  Thus, in a person, consciousness finally comes towards oneself, and this suggests that the role of consciousness in beingness is to influence it actively, receiving by a boomerang the changes of oneself, which is amplified most of all in a person thanks to awareness of oneself, and the mission of consciousness in the endless chain of lives is the development of oneself to the point at which it becomes able to know itself on the basis of a conscious manifestation in various thoughts, emotions, decisions and actions of each person, which is reflected in a single consciousness of the holographic projection of infinity out of time, infinitely replenishing it with them.
  Schelling, in the same work, hinted at a new method that greatly accelerates the development of human communities compared to the communities of other living beings: "Activity directed outward and which by their nature are endless constitutes the objective side of cognition, but - turned back to own I - it is presented to be nothing more than aspiration to contemplate oneself in such infinity. Owing to this act, the separation of the internal and the external occurs in I, and together with this separation the confrontation is placed in I, the clarification of which becomes possible only from the need of self-consciousness ..." [23, 1, p. 81-86].
  The development of Schelling's the thought can be represented as follows: the appearance in living beings, in addition to the natural (the lowest) consciousness of self-consciousness, automatically presupposes their counteraction to each other, both in each person and his communities, since their main tasks are basically diametrically opposite: the lowest consciousness fights for survival and dominance in the environment, and self-awareness strives for conscious development and enrichment of oneself in a person with new knowledge, emotions. ideas, cultural values.
  In other words, having drawn attention to himself, that is, having realized his presence in the world in time, a person in a different way begins to perceive the surrounding, trying to for the most part not adapt to it, but change it according to his intentions, goals and objectives. Exactly it Hegel noted in his time in his work "The Problem of Alienation": "... being at the same time confident that this world is its substance, self-consciousness tries to master it; it achieves this power over the world through education, which on this side manifests itself in this way. that it corresponds to reality, and, moreover, to such extent, as far as the energy of an initial character and talent allows" [24, IV, p. 260-267].
  That is, the delayed evolutionary development, in which the main role is played by randomness in the form of mutations in genes, at the stage of appearance of self-consciousness in living beings turns into accelerated development up to information collapse. Thus, in the struggle of natural consciousness and self-consciousness in each person and his communities is manifested the way thanks to which consciousness reaches maximum acceleration and diversity in own development in the form of human civilization.
  Fichte also intuitively guessed the inextricable connection of individual consciousness with a single consciousness, which he calls the spirit: "I am what I am, because in connection of entire of nature only such individual was possible, and no other; and a spirit for which the inner of a separate person and the essence of nature would be completely clear, could definitely deduce from cognition, what people have ever existed or will ever exist, in one personality would cognized all real personalities ..." [20, 3, p. 16-17].
  Following Fichte, Hegel did not fail to note in his work "the Alienation of the idea into nature" the connection of all nature with the spirit (a single consciousness), which in nature is being separated from itself only in order to through it cognize itself even more in a living manifestation of nature: "Nature is a spirit alienated from itself, which in it is only frolicing; it is in nature Bacchic god, not curbing and not comprehending oneself, in nature the unity of the concept is hidden. A mental examination of nature must comprehend, how nature is in itself the process of becoming by spirit, the removal of its other beingness, it must comprehend how spirit is present in every step of nature itself; nature, alienated from the idea, is only a corpse ..." [24, II, p. 20-21]. Hegel writes about the same in his work "Regularities of Historical Development, the Role of Personality in History": "This immeasurable mass of desires, interests and activities is an instrument and a mean of the world spirit in order to achieve its goal, to make it conscious and carry out it; and this goal consist only to find oneself, come to oneself and contemplating oneself as reality" [24, II, p. 20-21].
  The fact that according to Hegel "nature is a spirit alienated from itself" Feuerbach quite rightly casts doubt, pointing to the essential nature of the spirit (consciousness), which for this reason is forced to turn to reality outside itself in order to unite with it, to receive sensations: "What is spirit? How does it concern about feelings? As a genus to species. Feeling is universal and infinite, but only in its domain, in its type; spirit, on the contrary, cannot be separated by any specific area, it is simply universal; it is a combination, a unity of feelings, the totality of all realities, while feelings are only the totality of certain exceptional realities" [22, p. 235].
  However, Feuerbach, having adequately assessed the intrinsic nature of the spirit (consciousness), that is, the presence of form-building abilities in him, did not pay attention to its fundamental property - activity, due to which only consciousness is able to cause, but not from oneself by alienation, as claimed Hegel, and from an infinity out of time the passive and formless, which is equal to consciousness. This passive is evoked, firstly, for the formation by means of alive of beingness by consciousness from this formless as a hierarchical set of structured objects (things) as a necessary condition (appropriate infrastructure) for the existence of alive, and, secondly, to combine oneself with certain components of the passive (things), by adding to them an appropriate program of action (structuring, growth and development of the organism), both to receive sensations and to process data, received through the sense organs, in relevant information centers, which is characteristic of any living creatures, due to which they receive development, one or another sensitivity and ability to think for a lifetime, depending on the capabilities of their information processing centers.
  Herbart, by his assumption of the expedient relation of consciousness to matter, intuitively noted the need of the existence of something like form-building abilities in consciousness.
  According to Husserl, - the work "Logical Investigation" - the intentionality of consciousness is detected during the transition from concentration in a natural setting on objects to concentration in reflection on subjective experience, that is, experiences in consciousness carry in themselves the indications on a thing outside of consciousness. Consciousness is not able to fully capture a thing, but the idea of a thing is adequately grasped: "We grasp it in the free process of running inside the consciousness of the boundlessness of the forward course of internally consonant contemplations ... ... by the consciousness of objects. regardless of whether the objects themselves are real or not" [25, p. 258]. "Consciousness - Husserl considers in his work "Ideas Pertaining to a Pure Phenomenology and to a Phenomenological Philosophy" - is in modus of transcendental reduction - outside of space, time, causality. Therefore, it is incorrect to claim that the things of the world are the cause of experiences of consciousness. The existence of nature cannot condition the existence of consciousness, for nature itself comes out as correlate of consciousness; nature exists only by constituting itself in the ordered relationships of consciousness" [26, ј 50-52].
  Following Plotinus and Spinoza, who have noted the orientation of consciousness to existence, Husserl most clearly expressed this feature of consciousness in the concept of the intention. True, long before him, both Herbart and Fichte noticed a form-building manifestation of consciousness. Nevertheless, Husserl tried to clarify this feature of consciousness by the recognition its intentionality.
  Here, Husserl quite adequately recognizes the "construction" of things by consciousness in accordance with own ideas about the form of things, although, of course, he remains unaware that a single consciousness of the holographic projection of infinity out of time through the consciousness of every living creature makes a decisive contribution to this process of morphogenesis, and all objects of beingness are initially information that is converted into the environment by living beings with the participation of a single consciousness. At this, for a person, due to his inherent self-consciousness, the object of experience can be both a specific thing or a conceivable situation of relations, by the plan or essence of an object: "Not the object is experienced and along with it an intentional experience..." [26, V, ј 11].
  In addition, following Plotinus, Husserl quite adequately notes the "place" of consciousness in its separateness - "out of space". However, Husserl, like almost all his predecessors, notes only the external manifestations of consciousness, without affecting its essence, which, in part, was guessed by Proclus, if, of course, our hypothesis about holography of Creation is fair, having noted, that "Every mind (consciousness), although it does not consist of parts, is a whole, is in unity with others and is different from them." The same idea was later expressed by Leibniz and Fichte, as well as Hegel (see above).
  Heidegger, Jaspers, Fromm and Sartre tried to explore consciousness in its connection with beingness, but could not achieve more than their predecessors, except for minor additions to some external expressions of consciousness, thereby showing, as before, the impossibility of analyzing the essence of consciousness.
  Thus, later philosophers and thinkers, like earlier ones, could not determine the essence of consciousness, at best expressing their guesses about it. This fact can be explained only by one circumstance - the lack of the possibility of an analytical study of consciousness, as such, outside of its manifestations, which also requires the explanation, and it will be presented below.
  However, first we should separately discuss the view of consciousness as a reflection of the objective reality that dialectics-materialists preach.
  1.4. Dialectical materialists (Marxists) about consciousness.
  At first glance, seems that the idea of dialectical materialists, including Marxists, that consciousness is a kind of reflection property, manifested in the reproduction by any material formations of the features of other systems, is quite adequate, since it covers all levels of beingness - from inanimate formations up to organic and social life [see, for example, 27].
  However, several questions immediately arise to which these dialectical materialists, as, incidentally, many other scholars of consciousness, cannot answer.
  The first of them consists in the uncertainty of the source of consciousness, which appears inexplicably only in certain organic structures - having a genome, that is, a program written on a protein carrier.
  And the genome - a complex microscopic record fixed in a certain form in each cell of the body and controlling its change - is not capable of self-assembly in a natural way, more precisely, the probability of this event is comparable to the self-assembly of an aircraft carrier with all the aircraft on board.
  Who then prepared these organic structures for consciousness, which is not fixed by any devices, as a result of which a number of researchers even consider consciousness as a function of the brain, and nothing more.
  In other words, it is easy to say that the property of reflection is characteristic of all levels of beingness. Only external resemblance does not guarantee internal kinship, all the more so, for example, a mechanical reflection like the imprint of a stone on a wet sand, which is lost when a sea wave was rolled, is in no way comparable to the reflection of any organism in the offspring that does not lose, but, on the contrary, finds oneself in procreation precisely because of the presence in it of consciousness passing in generations from one organism to another.
  The second question that no one has yet been able to answer is the already demonstrated - and repeatedly - impossibility to make by alive an artificially assembled copy of a cell with a genome that is completely coincides a living cell, but this copy for some reason does not turn into a living one.
  And this means, that without a kind of union of consciousness and an organic body with a genome, no life is possible.
  That is, here, too, without a completely inexpressible formation - consciousness, manifesting life only at a certain structural and molecular level of matter, nothing turns out with the reflection, so beloved by the dialectical materialists.
  Thirdly, the genome, unknown where having come from on every inhabited planet, as a rule, within a cell, there is nothing more than a program on a protein carrier for the growth and development of a specific organism
  But any program is initially created artificially, changing and supplementing already in the course of further development of each organism.
  And then who is this master of artificial creations?
  The fourth problem, directly related to consciousness, is the inability without it to possess by information and use it, since information is nothing but recognized and selected by a living being, that is, a being with consciousness, with the help of its sensors as well as the processing centers of signals incoming from these sensors-organs of sense, data, that develops into a certain combination (information), which provides the given organism with the opportunity to at least to stay oneself in existence for a certain period.
  Thus, between the inanimate formations and living beings lies a certain information border: living things are able to receive information from the environment with the help of the organs of senses and provide it to own surrounding in a variety of ways, mainly with their own actions and the signals about them, while non-living formations lack this ability.
  Thus, consciousness provides any organism with the opportunity to use information for its needs, the main of which is survival in a particular environment and procreation.
  Due to this unification of consciousness and structured matter in a certain way, any organisms can change, creating for themselves locally life in each generation, and for consciousness - eternal life, although discrete, since any organism is finite in time, unlike consciousness, which simply passes from one organism with the completion of its life cycle to another, initiating the beginning of a new life, although this transition cannot be detected with devices, but, in fact, it happens without fail.
  In addition, these dialectical materialists were unable to solve the problem of the emergence of matter, as such.
  Indeed, where did come matter from? why did it begin to develop up to occurrence at it consciousness?
  After all, the concrete material formations cannot arise from nothing, at least in known to us beingness.
  And even if we allow a similar phenomenon, it follows from it that since there was a beginning, then an end is also inevitable.
  And this means that a developing, according to the materialists, matter, together with a developing consciousness, sooner or later will go back to where it came from, that is, into non-existence.
  It turns out, paradoxical as it may seem, that in this respect the materialists agree with the priests, who also claim that the incomprehensible creature created everything from nothing. And many pundits also join to them - supporters of the emergence of the universe as a result of the Big Bang, it is not clear from what and why.
  In other words, within the framework of the known world, no one has yet managed to find an adequate solution to the problem of the emergence of not only consciousness, but also matter, as well as Creation as a whole.
  Additional confirmation of the impossibility of spontaneous generation of life on Earth is the following.
  Abiogenesis, or spontaneous generation of life, as Pasteur has shown experimentally, is impossible, and he also showed that living things can arise only from living things.
  Only where did "alive" come from if it was absent originally in the world we know?
  Of course, it remains possible for Earth the transportation of life to it from the outside, for example, by meteorites, in the form of structured organic matter capable of accurate self-reproduction (bacteria and viruses), but actually the essence of the matter by this circumstance does not change, because it remains unclear the appearance of life in general within the known world (the current reality).
  Therefore, only one thing remains: the creation of the world with things and organisms by God, that is, again it is not clear by whom, it is not clear why, it is not clear why and from what. However, again, the impossibility of such creation stems from well-known regularities that do not imply the transformation of nothing into everything all at once or even gradually, whatever the researchers would say about ether, vacuum, or dark matter and dark energy, which also had to appear from somewhere in the known universe.
  Nevertheless, our own existence confirms the existence of a rather convenient infrastructure for life and our own change in its collisions - preferably, in a conscious state.
  And this means that without consciousness, everything becomes meaningless and disappears.
  So, consciousness, whatever one may say, provides us with everything.
  And it"s very good that the essence of consciousness is inaccessible to researchers who would only spoil everything just as they harm the development of consciousness by operations with genome programs.
  True, consciousness is inaccessible to us, although we present it in the form of manifestations of alive, not only because it arises as if from other "spheres" and it cannot be "felt" and measured, but also because, in all probability, it is holographic, that is, it cannot even be mentally cut (dissected) and analyzed, since the individual consciousness contains information not only about oneself, but also about the whole (the characteristic of hologram) - everything is in every part - and any research of consciousness by analytical methods does not lead to anything other than fixing its external expressions in the same alive.
  It is the coincidence of the individual consciousness and the single consciousness of the hologram that indicates, in particular, that each person always has access to Creation (infinity), that is, not only what was and is, but also what can be. This allows him to cognize Creation and himself, not only in those aspects that are brought to him through the sensations with the addition to them of devices and instruments, but also to discover the unknown internally (intuitively), which is not amenable to logical analysis and known regularities. Something of this new, if it finds a practical implementation, manage to prove, but some interesting hypotheses will never turn into theories, not because they are meaningless, but because there is no basis for them in the current reality - Creation is not limited only by beingness.
  In addition, if a hologram, as a source of consciousness at its separateness from passive matter, is presented in the form of a projection of an infinity out of time, then it could be "found" only outside of being, that is, it will be inaccessible to us.
  Apparently, due to the inseparability of consciousness from any organism, as well as the indivisibility of each individual consciousness in principle, and, therefore, the inability to detect and study its internal content, psychology is considered by many scientists to be pseudoscience. Indeed, it merely describes and interprets some external manifestations of consciousness, not being able to penetrate its essence.
  Since consciousness in its separateness is incomprehensible to us, it makes sense to imagine a certain model, according to which would be clear the interaction of organic matter and consciousness, that was previously presented as the interaction of the body and soul, but the soul was remaining nevertheless as an incomprehensible formation, which comes from nowhere, whereas in the model, presented below, everything falls into place.
  But first, let's say a few words about modern views on consciousness.
  1.5. Modern approaches to the interpretation of consciousness.
  From the foregoing, we can conclude that modern researchers of consciousness are unlikely to be more successful than their predecessors in clarifying the essence of consciousness, that no one has been able to make before them.
  However, in brief, recall that our contemporaries speak of consciousness.
  Immediately it should be noted that, except for the minor details and banalities concerning the external expression of consciousness, - in the framework of physiology and psychology - nothing is said about the essence of consciousness.
  There was presented not even a clear definition of consciousness.
  For example, the walking definition of consciousness is that it is a form of reflection of the world (see above). This phrase sounds like following expression: a mirror is a reflection of my physiognomy. That is, this phrase is about nothing, and, therefore, is the current "reflection" of the understanding of the phenomenon of consciousness.
  More specific is the widely held opinion that consciousness is a biological function of the brain (see Stephen Priest's functionalism), which allows one to get an idea of oneself and the environment [28].
  The author of this hypothesis is actually trying to get away from the problem - soul-body, arguing that the mental states are functions that are determined in the causal chain of information processing. In this case, consciousness can exist without the brain. True, the "mechanism" of this process remains unknown.
  Functionalists do not want to understand that any mental States, whether they are physiological, phenomenal, or functional, are only manifestations of consciousness in beingness.
  This fact is confirmed by all developments of artificial intelligence, which, without having consciousness, can only be an appendage to human intelligence (in fact, - consciousness), which makes programs for artificial intelligence and thinks out a strategy for actions, on the basis of which the artificial intelligence functions, solving task that have been set for it by a person.
  In the article "What way the artificial intelligence will corrupt and crush us?" [see, for example, 29, part 3, ј1] is described in sufficient detail about this. In other words, the functioning of artificial intelligence requires guidance and energy supply, that is, it cannot be independent in terms of any activity, especially creative, as it processes information by pre-prepared programs without comprehending this information.
  On the other hand, equating the consciousness of any organism (a biological system with a genome) to the function of the brain or other center that controls the body, is erroneous due to the fact that an artificially assembled biological system, for example, any cell or a known collection of cells in the form of a simple organism, which has all the attributes of a organism, for some reason does not want to function in an appropriate nutrient medium. Apparently, it is not able to do this without the presence of consciousness, which thereby can in no way be a function.
  Consciousness itself will always remain invisible and intangible in our world, because it is its author, and in separateness of consciousness from alive, it "is" beyond the "limits" of beingness, but along with that it is always invisibly present in alive, keeping beingness by its presence in the state of current reality, that is, does not allow beingness to "fall" into non-existence.
  The approach of functionalism is joined by physicalism - reductive, according to which all mental States are identical to physical-chemical states, - K. Jeagwon [30], and non-reductive, in accordance with which all mental states are reduced to physical states - D. Davidson [32]. In particular, the extreme version of non-reductive physicalism: - eliminativism - W. Ramsay [32], denies the existence of consciousness (mental States) at all.
  Again, these statements have no experimental basis, and, as we have already indicated, they cannot have it, due to the lack at consciousness of the element base of beingness (radiations, atoms and other particles known to us from experiments). So it is not possible to prove their theses to the authors of physicalism. In addition, the evidence of the initiative role of consciousness in any organism, presented by us above, with regard to criticism of functionalism is also fair in this case.
  The same evidences is valid for quantum theories of consciousness.
  In particular, R. Penrose and S. Hameroff in 1994 developed the theory of a quantum neurocomputer, in which brain activity is considered as a quantum process that obeys the laws of quantum physics [33].
  Firstly, no one has yet succeeded in developing a neural analogue of the living brain, and this will never succeed, since the processes occurring in the brain are not being programmed as in a computer. Secondly, there is no experimental evidence to equate consciousness to quantum brain activity. Thirdly, the activity of brain neurons has its own level of manifestation. Fourth, most organisms on the planet do not have a brain (neurons) at all, and yet, they live in full consciousness.
  The authors of such quantum theories still continue their games with matter known to us, for some reason considering consciousness as its various states at different levels or even believing that consciousness is a fundamental property of reality, whereas matter of beingness, known to us, has only that attitude to an unknown matter of consciousness that consciousness forms everything around us. In addition, these authors somehow forget that the vast majority of living creatures do not have a brain, and therefore neurons, but they sense and they are quite well oriented for the adequate adaptation to the existing surrounding.
  In opposition to theories about how the brain generates consciousness, the authors of the integrated information theory accept consciousness as the Foundation that builds a physical substrate for itself [34].
  In other words, this actually hypothesis considers consciousness to be an internal fundamental characteristic of reality.
  Turning of the correlation of consciousness and body upside down does not give anything to decipher the essence of consciousness, since the theory of the integrated information recognizes consciousness as an internal characteristic of reality, that is, of beingness, while consciousness as the active is neither inside nor outside of reality, but it produces this reality from the passive on an information basis.
  Consciousness is an active component of the extra-spatial holographic projection of an infinity out of time. The projection "contains" a copy of the one consciousness, the original of which is "located" in the infinity out of time. The derivative of this projection - alive (each individual consciousness, combined with certain material substrates).
  Therefore, consciousness does not characterize reality, "building" it in a certain order by integrating information from what is available, that is, on the basis of a certain set of information relations of the basic elements of reality, which again leaves unanswered the question about the origin of both consciousness and matter.
  On the contrary, consciousness forms reality on the basis of a formless informational passive from an infinity out of time through its holographic projection, by specifying oneself and the passive, respectively, as alive and an infrastructure for the content of this living, which is manifested in beingness due to consciousness in a variety of ways in many forms, and it can be fixed by a diverse living.
  That is, consciousness forms reality for itself, but not in the way authors of the theory of the integrated information suggest.
  Many similar modern hypotheses, named wrongly theories, do not differ in success in relation of determination of the essence of consciousness, stopping at best to fix some manifestations of consciousness in beingness, since they all investigate consciousness only in the framework of the current reality.
  So the content appears only in the definition of the subject matter of consciousness, which is believed to encompass sensations, representations, feelings, ideas, that is, the totality of all states of the individual"s mental life. Everything else and incomprehensible refers to the subconscious.
  It is from this side that the authors of "Oxford Living Dictionary" approached to the definition of consciousness by giving it as follows: "The state of being know and responsive to one's surroundings... A person's awareness or perception of something... The fact of awareness by the mind of itself and the world" [35].
  The same general definition of consciousness only by its external manifestations is presented by the interpretation of consciousness in the form of a complex multilevel system, including natural-mental, individual-personal and sociocultural projections [36].
  Consciousness in the "Philosophical Encyclopedic Dictionary" [37] is defined as a concept "denoting the highest level of a person"s mental activity as a social being". The authors of this definition, apparently, have forgotten that consciousness is inherent in all living beings, and therefore look pretty stupid.
  The authors of "Newest Philosophical Dictionary" [38] at all shy away from developing a definition of the concept of consciousness. Instead of giving it, they write about its functions and manifestations: "The functioning of consciousness provides a person with the opportunity to develop generalized knowledge about the connections, relationships, regularities of the objective world, set goals and develop plans that anticipate its activity in the natural and social environment, to regulate and to control emotional, rational and substantive-practical relations with reality, determine the value guidelines of one"s beingness and creatively transform the conditions of one"s existence. Consciousness is the inner world of feelings, thoughts, ideas and other spiritual phenomena that are not directly perceived by the senses and, in principle, cannot become objects of the subject-practical activity of either the most conscious subject or other people".
  Here, the authors of the "definition" of consciousness openly admit their inability to understand the place, mission and role of consciousness in Creation, not to mention its essence. They consider only the subject of consciousness and the features of its external manifestations, and for an incomprehensible reason are limited to the characteristic of only human consciousness, as if all other organisms do not have consciousness, or it has completely different nature.
  The authors of "Concise Philosophical Dictionary" [39] do not lag behind their colleagues in their approach to the phenomenon of consciousness that they do not understand, describing it in common phrases, the meaning of which is to correlate a person with reality, and the understanding of essence of consciousness the authors find only in the depending on the solution of the problem of the relationship between spirit and nature, as if consciousness is limited only by this relationship alone: "Consciousness is the most important category of philosophy, denoting the human ability to the ideal reproduce of the reality. Consciousness appears in two forms: individual (personal) and social. Understanding the essence of consciousness is directly dependent on solving the question of the relationship between spirit and nature, matter and consciousness. Recognition of the primacy of the ideal leads to the transformation of consciousness into an independent entity that creates the world. Such approach was expressed during antiquity in the philosophy of Plato, in the Middle Ages - in Christian philosophy (God is the bearer of the highest consciousness), in German classical philosophy - in Hegel's views. In materialist philosophy, consciousness is considered as a property of highly organized matter, as a subjective image of the objective world, as ideal as opposed to material and in unity with it, as the realized beingness, as the relation "I" to "non-I".
  These authors also shy away from a clear definition of consciousness, and again relate it only to a person and his communities, citing two approaches to consciousness, which also have nothing to do with penetrating the essence of consciousness, as they describe only the external manifestations of consciousness from different parties, but in the framework of the known world.
  Psychologist A. N. Leontyev, in order to avoid an attempt to explain the essence of consciousness, divides it into the psyche and consciousness: "The psychic reality that directly is being opened to us is the subjective world of consciousness. It took centuries to free oneself from the identification of the mental and the conscious" [40, Chapter IV]. Moreover, he attributes consciousness only to man, calling the consciousness of animals "the preconscious psyche": "The decisive step was to confirm the idea of different levels of mental reflection. From a historical, genetic point of view, this meant the recognition of the existence of the preconscious psyche of animals and the appearance in man of qualitatively new form - consciousness" [40, Chapter IV].
  That is, Leontiev defined really the external manifestations of consciousness as the psyche - "the subjective world of consciousness", and explained essence of consciousness as a new degree of reflection of reality in a person, thereby denying the same essence of consciousness for animals and humans, although in reality it is the same not only for humans and animals, but for all living things, consisting in their ability to perceive data about a surrounding by the existing sensory organs and processing in the respective centers, during which the incoming information is decrypted and converted into the current reality (own time) of every living creature. This process is described in more detail below.
  The known philosopher and psychologist S. L. Rubinstein, like Leontyev, has made no the attempt to go beyond the philosophy of Marxism. Therefore, his view of consciousness to consider in detail there is not much point.
  Nevertheless, only to illustrate the falsity of the provisions of this philosophy, one can cite several basic provisions related to consciousness, a detailed exposition of which Rubinstein gave in his work "Beingness and Consciousness" [41].
  He considers consciousness as realized beingness, which in itself is nonsense, since similar approach excludes the part of Creation, without proving the exclusivity of beingness.
  True, Rubinstein understands, what beingness has been given for to us, since he recognizes that beingness in consciousness of a person is reflected in "knowledge and experiences".
  Rubinstein also manifests himself as a typical evolutionist, arguing that the development of the psyche of animals is due to a change in their relationship with the environment, and the development of human consciousness is due to labor activity, the psyche is a real product of evolution.
  These considerations of Rubinstein are not new and completely inadequate, since a person is nothing more than an animal in all its manifestations, except for self-consciousness, which, unlike highly developed primates, appeared only in hominids about six million years ago, and not as a result of labor, but as a result of a modification of the genome primates.
  The widespread notion of consciousness as a phenomenon that realizes itself in the direct display of an object through the appearance of an image [see, for example, 42], also does not demonstrate the essence of consciousness, but only indicates different possibilities of its manifestation in accordance with various states of a living body. The fact is that an image of an object is not always "required" to consciousness in a living being. For example, in case of fainting or in a dream, during which, by the way, various images can also emerge in the brain, consciousness is present as a factor, providing the minimum necessary degree of functioning of the body without turning it into a lifeless object, and for this state of consciousness in alive no images are needed, even if they pop up spontaneously, while in a state of wakefulness, the images obtained by a person, contribute to his active actions.
  A cognitive understanding of consciousness [see, for example, 42] also does not facilitate penetration into its essence, since thinking, remembering, talking are only some signs of a manifestation of consciousness, but these manifestations of consciousness are absent during fainting, however, consciousness is not lost, and, usually restored in full when exiting fainting.
  In addition, psychologists and philosophers apply the concept of "conscious" only to aware perceptions of a person, believing all other perceptions to be unconscious.
  This separation of the functions of consciousness immediately introduces confusion, firstly, tacitly assuming that conscious perceptions are accessible only to humans, which is far from the case, and this can be seen from the person"s communication with domestic animals, and secondly, consciousness in all living beings functions identically in principle, perceiving the corresponding signals through the organs of senses and transmitting them for processing to the corresponding centers; however, in complex organisms consisting of trillions of cells and many different organs, consciousness has to control the functioning of the body at a number of levels, but the result of this control is partially seen (realized) or felt only at higher levels, which is qualified by psychologists in relation to a person,, as the conscious activity or conscious behavior.
  Self-consciousness - another matter. It, in fact, is inherent only to a person and appears in him initially only when communicating with parents and fellow tribesmen in the process of growing up in accordance with a special genome program that is absent in other known organisms on Earth.
  Internal subjective experience [see, for example, 42] is also not able to identify consciousness in its essential part, since it applies only to a specific individual, and for diverse organisms it will be more or less different. That is, this experience, in fact, stems from the functioning of the organs of senses, which can vary both in quantity and in quality. In the same way, the centers of processing information received from the organs of senses can differ in their capabilities, giving not only different shades of color or sounds, but also a different degree of quick wit and memory. As a result, we again come only to the study of the consequences of the manifestation of consciousness in a living being, but we can"t "feel" the consciousness in any way - it is (manifests in the actions of the body) and it is absent, that is, consciousness has no form of this or that substance of the current reality (it is invisible and imperceptible).
  In one of the works related to the problem of consciousness [42], the latter is defined by the following characteristics: quality, intentionality, subjectivity, privacy, lack of spatial extension, inexpressibility, simplicity, infallibility, direct acquaintance, inner nature.
  Some of these characteristics, such as quality (qualitativity in the form of sensations and emotions), the preferred focus on certain objects, subjectivity, privacy, refer to the external manifestation of consciousness, indicating the difference in this manifestation even of externally and internally close individuals, for example, twins, but these characteristics are not directly related to the essence, or the internal nature of consciousness.
  The absence of a spatial extent of consciousness was previously noted by Plotinus and Husserl, but it is valid for consciousness in its separateness from the body (organism), whereas in the body consciousness just acquires nothing else than own time, and with it the extent and the surrounding, and energy (motion). That is, it is not a matter of the absence of a spatial extent of consciousness, but, on the contrary, of acquiring by it beingness, including extent in an inextricable association with the body, in which one can live and develop on different floors (niches).
  In other words, in its return from somewhere into beingness, consciousness gains a whole world with all its attributes: communication, sensations, intelligence, even at the lowest level of the body structure (unicellular). However, it is not possible to "catch" consciousness in beingness because it presents here (in current reality) only as a living body with all its manifestations, being merged with it inseparable and indistinguishable, rather than in some other form.
  Consciousness oneself forms its own living body partly from the formless passive (matter). Therefore, it is expressed in the current reality not by itself, but only through own body: if the body is alive, then consciousness is, if the body is dead, there is no consciousness. But in both cases, consciousness is not detected separately in beingness.
  From this it turns out that consciousness, in separateness from the living, does not manifest oneself in current reality (beingness) either any form, or extent (length), neither simplicity, nor complexity, nor internal nature, and we can get acquainted with consciousness only through communication with a living body, which in most of its forms only and does, what is mistaked, because its own intellect is enough only for actions by trial and error.
  Even a person makes his way to the truth through mistakes and his own stupidity, although in fact this is not so important, since his main task is to live and develop himself in a variety of ways, thereby providing "food" to both own consciousness and a single consciousness of all living beings.
  All this shows the inaccessibility of the essence of consciousness for research, as yet Kant has pointed out, but most modern psychologists ignore this quite adequate Kant's idea, trying to limit consciousness to the physical world and getting as a result only the possibility of studying the consequences of manifestation of consciousness in living beings, and nothing more.
  From this brief review of the views on the consciousness of various thinkers and researchers, we can conclude that the essence of the phenomenon of consciousness remained inaccessible until now, more precisely, the analysis of the phenomenon of consciousness has been limited itself to only some of its manifestations in living beings, as it should be (see. above).
  Therefore, it becomes clear that certain essential features of consciousness can be only guessed - without any proofs and confirmations.
  However, some arguments for already expressed guesses about some peculiarities of consciousness as such, i. e. its internal nature but not its manifestations, may nevertheless arise as a result of some discoveries and the construction of certain analogies based on them.
  It must be assumed that the accessibility of consciousness to research only by its manifestations in being, and not directly, since it is not fixed by any sensory organs or devices, is due, on the one hand, to its absolute fusion (indissolubility) with the objects of beingness, allocated by it (alive), and on the other hand, after the death of any living creature, consciousness "falls out" of the current reality (the creature"s own time), which it itself forms while being in this creature, and therefore becomes inaccessible to us.
  Consequently, consciousness, when separated from beingness (current reality), that is, not finding oneself in time, belongs to some other structural formations of Creation. From this it follows that Creation itself is not limited by beingness, if we mean by it an infinite set of universes in time, space and motion with all their other attributes, including living beings.
  We note right away that of all the above thinkers, the non-spatial origin of consciousness has been noted, more precisely, guessed only by Plotinus and Husserl (see above).
  A somewhat larger number of thinkers guessed the coincidence of individual and general (whole or single) consciousness. These were: Proclus, Leibniz, Fichte and Hegel. Their small number is quite surprising, since an analogy suggests itself - coinciding the largely an individual consciousness the consciousness of the whole community.
  The variety of living beings in their manifestation and change should in any case depend on consciousness, without which these organisms could not exist, just as they could not exist without the objects of being surrounding them. This begs the need for the presence of consciousness of the ability to form-building from formless matter (the passive).
  To the idea that consciousness must have form-building abilities, came Thomas Aquinas, Leibniz, Berkeley, Herbart, Fichte, Feuerbach and Husserl.
  In addition, most of the thinkers mentioned above noted the undoubted activity of consciousness in comparison with things (the passive).
  As for the materiality or disembodiness of consciousness, their opinions differ, although most of them believes that it has no bodily nature.
  The lack of the ability to get to the essence of consciousness directly, for example, with the help of analytical studies, was understood and formulated by Kant, saying that everything inaccessible to sensations cannot be cognized, but can be admitted as consequence its effects on us (see above).
  Now it remains only to search for some formation outside the reality known to us, that corresponds to the noted hypothetical features of consciousness, and then try to understand what it is needed for.
  2. Consciousness as the active in Creation.
  Let's assume that all objects of Creation can be reduced to only two categories - the active and the passive.
  To the active we refer all material objects that have subjectivity, that is, consciousness, which allows them by converting received information in own time in the framework of total time to form oneself as alive in association with structured passive, fitting into own surrounding, which makes up the rest is alive together with the corresponding infrastructure.
  Consciousness in the form of a living being gets the opportunity to eat, multiply and act in the appropriate environment, adapting to it for a more or less comfortable existence.
  To implement this procedure, the active in the form of alive must have a program of its own development and action (genome), various receptors, centers that process incoming information, as well as form-building abilities representing the surrounding in the form that ensures the existence of this alive.
  In other words, the active in the form of alive, thanks to information perceived and processed by it, and this means one or another level of intelligence (intelligence) at it, receives the necessary for life knowledge, which always accompanies it, modifying, developing and replenishing, as a result of which this active in alive can be called co-knowledge, or just consciousness.
  True, this consciousness within all living beings, except humans, manifests itself at the instinctive-reflex level, since it is possible to survive in the environment in the frameworks of the trial and error procedure using only genetic memory is possible only in a similar semi-automatic mode. It is this mode is supported the program on the protein carrier (genome).
  And only at the appropriate level of development, when a living creature, as a result of evolution, appears organs capable of conveniently capturing implements of labor to effectively change the environment in order to improve their own position in it; organs to facilitate communication during collective actions in the form of a certain form of the larynx, which makes it possible for coherent speech, which in turn provides an opportunity for the formation of memory in oral retelling of the most effective techniques for survival, transmitted from generation to generation; the genome program, providing only instinctive-reflex actions, is supplemented by a program that allows the creature to leave the instinctive-reflex mode of action in the mode of aware behavior.
  Only in this mode of awareness of oneself, or self-consciousness, does a creature get the opportunity to go beyond actions at the level of trial and error, using, on the one hand, purposefully found, worked out and fixed in the long-lasting memory of generations the most effective ways of interacting with the environment for the beneficial adaptation to it, and on the other hand, using the opposite way of interacting with the environment - no adapting oneself to the environment, but changing it for his own purposes, for example, building comfortable dwellings instead of caves and other natural shelters, breeding new strains of plants and varieties of animals, instead of gather and hunt, inventing new tools to facilitate labor, as well as expanding communication outside the small community for the exchange of prey or products of labor.
  As a result, this new creature, capable of conscious individual and collective actions, falls into accelerated time compared with the slowed-down time of all other creatures, acquiring rather quickly not only a relatively convenient existence within the framework of an appropriately organized community - a civilization, far from natural wildness, but also getting the opportunity to tear themselves from a purely utilitarian existence in favor of education, spiritual and technical development: not only crafts appear, but also new technologies, schools, science, art. That is, many additional opportunities for the development of consciousness arise, which, in fact, is what needs first of all for consciousness.
  Thus, the manifestation of the active as functioning subject is possible only in the form of a living being, provided with the appropriate infrastructure in which it, together with similar creatures, can be stationed and manifest itself in actions.
  In some simplification and coarsening, the active is similar to a computer program, but the program, capable of self-correction for all types of the active and even of creativity for the highest degree of the active, in contrast to the known artificial intelligence.
  So, the active, being as if software, cannot do without "iron" - the passive, which, being formless and representing matter, devoid of consciousness, will only accept the forms that need to the active for its own existence and development, i. e. the passive as the internal and external surrounding of the active should constitute a kind of the material background, more precisely, the infrastructure, or the environment, ordered in one way or another, for the development and actions of the active, and the elements of this environment should be structurally connected and interact with each other in accordance with the laws determined by the active, which, if it capable to comprehend the situation around (to process information), should be acknowledged by consciousness.
  Thus, Creation potentially contains Everything outside of time as an infinity out of time, but this Everything is the hidden active and passive, merged together, and therefore incapable of action.
  In such "state" Everything represents by oneself Nothingness, or nonexistence, and in any way cannot express oneself, unless it possesses a projection in which Everything is able to be separated in the forms of the copies of the active and the passive in some duration, at this the copies of the active in this projection are "engaged" in, that they update themselves and, along with that, update the copies of the passive, because they have an appropriate association with an infinity out of time.
  However, the process of updating the copies of the active and the passive in the projection of an infinity out of time is only intermediate, since it does not make sense in itself. In fact, it is the threshold of converting both the active and the passive from successive informational packets-copies into time that is characteristic of objects moving in space (current reality).
  One part of these packets-copies represents various forms of uniting the active and the passive in the form of alive, that is, a conscious creature capable of development, the other part is an infrastructure without the presence of life, which is being formed to ensure the existence of alive. Both of these parts constitute together beingness (current reality).
  In turn, the function of alive is the selection and perception by its sensors (receptors) of the recognized information from the environment according to the available programs in the genome, deciphering the received data in the corresponding information processing centers and converting the decrypted information into time (current reality) similar to converting signals from the transmitter (analog to an infinity out of time) through ether (analogous to a projection of an infinity out of time) to TV receiver (analog of a living organism) in a moving image on the monitor screen (analog of a living organism).
  Therefore, it is impossible to put the projection of an infinity out of time at the leading place in Creation, since this projection is a kind of informational bridge between an infinity out of time and the current reality, realized by alive. It is consciousness inside alive that "requests" through the projection of the form for own update and update of the infrastructure from an infinity out of time.
  This system functions indefinitely, that is, it does not need to start and end.
  Similar system of Creation "contains" an infinity out of time with projection. Nothingness of this infinite projection, unlike Nothingness of an infinity out of time, has the integral character, that is, the projection is able to manifest itself in own separate parts, but in the totality of parts, or in general, this projection is zero, having opposite signs of its parts.
  That is, Creation has a "supply base" (an infinity out of time) of alive with information. Alive is the united active and passive in a current reality. Information at the requests of alive in the current reality, which is a derivative of the projection of an infinity out of time, comes towards alive through a projection of an infinity out of time. A projection provides the "penetration" of the signals from alive into an infinity out of time, the control of the functioning of alive in a current reality, uninterrupted delivery of information to alive upon its requests for the formation of a current reality, as well as a projection provides the concentration in its databases of the information, which are produced by alive.
  The projection of an infinity out of time and a current reality cannot function without each other, being sides of the same coin, more precisely, the chicken and egg phenomenon, and their "duties" are distributed as follows: the projection of an infinity out of time carries the function of an informational "bridge" (its role is played by a single consciousness of a projection) between an infinity out of time (source of information) and beingness (consumer of information in the form of alive). Along with that, the processing of information coming from an infinity out of time into beingness through the projection of an infinity out of time and converting information into time, that is, into a current reality with all its attributes, in which alive is already able to generate the information, lies on alive, but the concentration of the information generated by alive is ensured a single consciousness of a projection in the respective databases.
  This ability of alive to produce information appears due to the merger of copies of the active and the passive, which are being "delivered" through the projection of an infinity out of time, in various forms having receptors and information processing centers. In this respect, beingness is a derivative formation of the projection of an infinity out of time.
  Such merge of the active and the passive provides through the genome programmed growth, metabolism, reproduction and development of organisms in a suitable infrastructure (environment).
  The key to the presented model of Creation is a projection of an infinity out of time, providing a connection between an infinity out of time and beingness, as well as the storage of information, generated by alive; the "energy" of this system is presented by the active (consciousness), and the material of this system is presented by the shapeless passive.
  Such projection of an infinity out of time can only be a hologram [43]: in a hologram, any part of it repeats the whole. The hologram itself is a high-frequency formation as a product of the superimposition of several coherent waves, which gives a stationary interference pattern, since the phase difference of the waves does not change.
  In a hologram, each particle of the active does not lose its unity with the entire single-multiple infinite set of the active particles, and therefore can, in particular, with the help of this unity, to recognize, read and copy from an infinity out of time by means and methods, which it is available, necessary for own existence the things in their connection, recognizing them in accordance with own mind (intellect), coupled with form-building abilities so, as it wants and can, updating every "moment", that is, discrete, but infinitely, a holographic projection as a quasi-temporary basis for one's own existence in the current reality as a living thing in this information process.
  Particles-copies of the active (consciousness), in the union with copies of the passive in a current reality, are able thereby to receive from an infinity out of time the "necessary" copies of things (passive) for them to replace existing copies of things in beingness, including replacing own material base, as well as updating also themselves.
  This information process of the interaction of an infinity out of time, where everything is inseparably, and the holographic projection, where the active and the passive are separated, requires for interaction of the active and the passive as well as for interaction of the active with an infinity out of time the artificial union of the active and passive (see below) in one form or another of alive, the main difference of which from everything else is the ability to convert individual consecutive data packets, carrying encoded information, into objects of a current reality for their updating, including consciousness in alive.
  These packets are similar to the pulsed signals from the transmitter via the ether to the television receiver, in which they are converted into a changing decorated picture on the screen.
  That is, alive is also able to convert individual impulse signals containing information into a incessantly changing picture of the world due to a certain inertia of signal processing, which in the minds of any living creature nullifies pauses between incoming packets of information (positions of the update), creating a continuous change in the whole picture, in which arise already real - more or less "dense" - objects, rather than frequency information copies of the active and the passive.
  However, unlike a television set that only decrypts and converts into an image a scene, that has already been prepared in advance from an appropriate source, a living creature has the ability to change this picture in accordance with own needs, desires, at this, the person can change this picture also in accordance with own goals, communicating automatically through own sense organs through a hologram with an unmanifest infinity, although, in the whole, the process of updating beingness is regulated by a single consciousness of the holographic projection of an infinity outside of time.
  As a result, for the consciousness of a living creature arises in motion (energy) shifting world of events - the current reality, or beingness, in which it is already possible to live in one's own present, but in the frameworks of general time.
  Thus, the active is an ultra-high frequency wave-like formation in a -hologram - a projection of an infinity out of time, the harmonics of this formation are a series of programs, allowing to arise, grow, develop and act correspondingly to the structured matter in the form of combining the particles of the active of a hologram and the particles of the passive, caused by the active from the unmanifest infinity. The hologram also collects information from all living beings. Each section of the hologram contains information about the entire hologram, that is, everything is contained in each part, which means that each particle of the active is connected to the entire hologram out of time, having thereby the possibility to use any information from the databases of the hologram.
  The active, presenting in all living beings, is consciousness of alive, which is in it, because only it is able to extract by means of the organs of senses and the information processing center of the body in accordance with the existing form-building abilities own information copies and copies of things from an infinity out of time through a hologram, sequentially converting them into all objects of beingness - from universes up to the micro-world, from living beings to the favorable environment, around them.
  The active in beingness, becoming in it the consciousness of living beings, transforms, collects, accumulates and transmits information, acting through the living, but only in order to live and develop in the form of alive in the information flow, which is manifested for all living beings as the current reality (beingness) with things moving in it, the set of which is being compiled as a derivative of their sense organs, both individually and as a whole. Along with that the accumulated information from each individual consciousness in alive is transmitted by it to the database of the hologram, that is, to a single active (consciousness) for further joint use.
  Thereby, the active in beingness, that is, each individual consciousness in the form of alive is a producer, a product, a dynamic carrier and transmitter of information about oneself and own surrounding. At this, each individual consciousness inside alive, in order to avoid stagnation, on the one hand, replenishes the available information in interaction with other kinds of individual consciousness inside alive, continuously transmitting it to the databases of the hologram, and on the other hand, each individual consciousness in the form of alive one consistently replenishes the current information through the hologram from the inexhaustible reservoir of an infinity outside of time, providing own infinite development.
  Beingness, in which we are, in the form of a complex hierarchical structure of an infinite series of universes with inhabited planets, interspersed in them, and other attributes, is the material (thingness) derivative of an ultra-high-frequency structure - a hologram, that carries information for subsequent conversion of it into various objects, and the manifestations in this surrounding of living creatures.
  A hologram as a superhigh-frequency formation of a special kind [see, for example, 43] is an infinite projection of infinity out of time, but the prototype of time already manifests in the hologram in the form of discontinuities of infinity as a consequence of its frequency structure that carries information for the formation of beingness in the form of space with moving objects. Thus, the holographic projection serves as a kind of cushion between an infinity out of time, potentially containing everything, that is, the past, present and future, and beingness, containing only the past and present.
  Along with that, an infinity out of time as separate cannot but be as only nothingness, since it is not capable of manifesting itself. However, an infinity out of time potentially contains everything, which ultimately is being manifested in beingness. Then there must be something that manifests it, and it cannot be the passive. Besides this active, everything else can only be the passive. The latter is in itself incapable of manifesting itself. Therefore, it cannot have an independent existence. But it makes up the carcass of beingness (things in one quality or another). Consequently, the passive can be extracted from an infinity out of time for the existence only by means of the active.
  In an infinity out of time, potentially Everything (the active and the passive) is merged into one. In other words, it contains consciousness (the active) and things as something unmanifested. Therefore, an infinity out of time in separate is nothing but non-existence, but this is refuted by our own existence. This means that there is no separately an infinity out of time, and in addition to it there is a formation through which the active can manifest both itself and the passive from an infinity out of time. That is, an infinity out of time has a kind of a projection, and this projection should, as such, also be nothingness. So it is, but nothingness of the projection is expressed in a different way - it is equal to zero only integrally, since it contains ultra-high-frequency structures in antiphase.
  Therefore, Creation is a dual system -an infinity out of time and its quasi-temporal projection, which is also infinite and equal to zero, but integrally as well as it has not motion, but this frequency projection has durations in the form of successive discontinuities of infinity, that allow the finite to manifest itself in infinity, and this manifestation letting to the active to form beingness, attracting the passive from an infinity out of time.
  Thus, these discontinuities are not only a prototype of time, but also finite formations, and thanks to them, an infinity out of time gets the opportunity to express itself through the finite as copies of the active in the projection, through which the active and passive in the form of copies are updated with the ultra-high frequency through the identification and copy by the active of the originals from an infinity out of time. That is, in a projection, the copies of the active and the passive, in contrast to the originals in an infinity out of time, are being separated. But they, composing in separate a projection of an infinity out of time along with that is a single whole.
  Only a hologram satisfies to this condition, since any part and whole coincide in it. Thus, the parts and the whole of the hologram have not only contact outside time and space, which in a holographic projection of an infinity out of time are absent, but also coincide.
  The consequence of this factor, in particular, is that, all scattered living beings in beingness, more precisely, their united consciousness in own holographic basis, where there is no time, is a single whole - as if one being in the form of a single consciousness.
  If to allow the existence of a holographic projection of an infinity out of time, the product of which is eventually beingness, then where does this projection come from and where is it situated? After all, there is no space where it could be located? Along with that, it should be noted that without beingness an infinity out of time together with its projection turn into nothingness, which indicates that they cannot do without beingness.
  How we have already pointed out, an infinity out of time by itself is nothingness, or non-existence. However, it nonetheless somehow manifests itself without any extraneous force, but there really is no place for its manifestation. Moreover, this manifested, if it is a projection of an infinity out of time, also cannot differ from zero.
  Moreover, like an infinity out of time, its projection must be motionless, since there is no mover in it either.
  The mystery of the existence of Creation seems unsolvable.
  But this is not the case.
  Look at you. You are both a thing and a conscious, active being (alive).
  This means that every living creature combines the active and the passive.
  Therefore, that there is no non-existence for Creation because the active manifests itself through of an extra-spatial projection separately and attracts to itself the passive, not being thereby in uniform fusion with the passive, that is characteristic of an infinity out of time. How does the active manage to do this?
  An infinity out of time itself is nothingness, or zero, and its holographic projection remains the same zero, since it is a wave-like formations in antiphase, which is nothing more than ultra-high frequency copies of the active, capable of successively attracting from an infinity out of time the copies both themselves and the passive, updating the previous hologram by completely replacing it with a high frequency through a pause, that is, discretely.
  Each updated hologram is motionless and represents an "unfolded" zero, which, after a pause representing a "pure" zero, is replaced by a zero with a slightly different "turn".
  This manifestation of infinity is discrete in finite forms with an ultrahigh frequency and requires neither space nor motion, since nothing arises, except for "discontinuities" in infinity, which can be considered the prototype of time.
  An infinity out of time, therefore, is a two-fold system - Creation, - thanks to the active in an infinity out of time and the copy of the active in its projection, which also remains as infinite, motionless and eternal, but already "torn" by finite, successively renewed formations. These formations individually are already temporary, and on condition their union, the active gets itself in the form of alive, surrounded by appropriate infrastructure from inanimate objects (things) in the current reality, that is, the active as consciousness in alive receives beingness, where it can manifest oneself in real actions, thereby turning an infinity out of time through its projection from Nothingness into the current reality, which stores in itself in the form of memory also the past.
  That is, an infinity out of time, remaining eternal and motionless, along with that comes out through a holographic projection into real existence in the form of beingness.
  Beingness, which seems to us so reliable, tangible, boundless, functioning by certain laws, containing macro- and micro-worlds, elementary particles and radiation, galaxies and living beings, in its foundation has nothing more, than information, more precisely, the high-frequency holographic formations that carry information. They are integrally equal to zero each update position due to the manifestation of each wave-like formation together with the same formation in antiphase. This kind of balance of the holographic projection of an infinity out of time corresponds to an infinity itself out of time, which is nothingness, but becoming everything - the past and the present of beingness - only through its own projection in time.
  In this process, there can be no beginning and end because the dual system of Creation is stable only in its functioning by means of the active (consciousness), which excludes non-existence due to the interaction of the infinite and the finite.
  This system not only does not have a mover, but formally it is nothingness, making integrally zero in any position. Therefore, it could not "fall apart" and it has not need to start and end.
  On the other hand, the system of Creation cannot be divided into an independent infinity out of time and a separate holographic projection - it is a single whole, in which the form-building active (consciousness) in beingness is fueled by the passive, which is losing its form in finite formations.
  The passive, losing the shape as the finite formation in beingness, restores thereby the form of the active at their interaction. The active, therefore, does not lose its basic form and form-building abilities at the expense to the decaying of the passive, whiich is losing its form in beingness, but the active, "extracting" the passive from an infinity out of time in the form of the copies of information during existence of the given finite formation, restores the form of the passive and changes it. So, with the help of the appeal to the finite in the form of a passive, losing its form gradually, the active (consciousness) becomes eternal in form, properties and can hold the whole system of Creation in actual existence.
  This interaction of the active and the passive means that, by breaking down. the finite passive infinitely is "fuelling" the active (consciousness) inside alive, ensuring the infinite existence of consciousness, although the living itself, having in itself the passive, which steadily disintegrating, turns out to be finite in its existence in beingness, whereas the active (every individual consciousness and a single consciousness) in alive, thanks to these constant "transfusions", forms and updates all objects of beingness (current reality).
  Thus, a closed energy cycle arises, in which together with the appearing time, being equivalent to beingness (current reality), objects of beingness, interacting due to the decay energy of different forms of the passive appear in spatial motion. In turn, the change of objects as a result of their interaction does not occur on its own, but it is being caused by alive thanks to manifesting in it an individual and single consciousness, which has the ability to change the shape of objects in the current reality.
  This is a kind of paradox of an egg and a chicken is resolved in beingness by the interaction of the active (consciousness) and the passive (things) infinitely through the finite by means of the conversion of discrete sequential information packets into time (current reality) via the unite the active and passive in the form alive.
  As a result, this formation of time (current reality) by means of alive ensures the defeat of the "law" of non-decreasing entropy, and at the same time provides the opportunity for the development of consciousness in the current reality (beingness), without which Creation itself becomes meaningless, that is, non-existence.
  So information is converted by alive into the current reality (time). In its frameworks, energetic interactions of objects of beingness become possible, acquiring mass in addition to energy (motion), without them in the aggregate the existence of living beings and the infrastructure surrounding them is impossible.
  Ended up, in beingness, consisting of closed systems, the law of conservation of energy and the known ratio of energy and mass E = mc² apply, whereas to the growth of the entropy of the system up to acquires by it of an equilibrium state, at which the system change is excluded, is able to prevent only alive: it hinders the chaotization of the system by maintaining a certain order by forming and updating all objects of the current reality.
   Despite the fact that Creation is zero in balance, it is Everything and therefore cannot fail to manifest itself, while demonstrating to oneself in the form of the active this Everything consistently and infinity.
  Since the duality of Creation manifests itself like the effect of an egg and a chicken, there can be no the universal beginning from nothingness, but a deep infinity out of time and the multiple finite formations, manifesting discretely, but infinite in the form of a holographic projection of a infinity out of time, "always" are together and "always" support each other.
  Creation, being everything and nothing, contains opposites and denies itself, since the position of the active consists what it constantly strives for novelty, destroying the previous in itself and manifesting own liberty in this. But all the past does not disappear without a trace, but is held in the memory of consciousness (the active).
  Therefore, the dual system of Creation is active and passive; finite and infinite; changeable and constant; whole and part; single and scattered; motionless and in motion; reasonable and dark; alive and dead; desires and refuses; arises and fades away; is one and the other; comes to life and dies; equal to itself and opposite; keeps its shape and loss it; it cannot be, but it manifests oneself; she wants to know everything about itself, but cannot because of its infinity; the infinite in it denies the finite, but cannot exist without it.
  The active, by definition, cannot fail to develop, but in infinity outside of time it is merged with the passive, whereas through its projection the active can develop infinitely, manifesting itself in the finite discretely. In the finite formations, the active can be separated and combined with the passive. In its association with the passive, it finds an opportunity for the formation of a resisting developmental environment, that is, space, moving and changing things in it, and the active in this current reality (time) represents self-reproducing and self-acting beings to one degree or another, or alive, surrounded by things-objects of beingness [44, Chapter 3.1].
  Thus, the eternity of Creation corresponds to the eternity of alive in development from bacteria to mammals every time. As for the genome, it is based on one or another program copied by the active (a single consciousness) in a projection from an infinity out of time onto the molecular chains of the genome of each living creature in the current reality in accordance with its formative abilities for each particular case.
  The peculiarity of the impact of consciousness on the structured material of the body is the distribution of this impact on at least two levels.
  One level refers to the functioning of each cell and the entire set of cells in the body in a mode that ensures as staying in the environment - nutrition, metabolism, so and the retention of this form of life in the current reality (time) by its reproduction and changes in accordance with the program laid down in the genome. Similar effect of consciousness on the body is automatic and is provided by a single consciousness of a hologram throughout the life of any organism.
  Failures in this automation can be internal and external.
  Internal failures are associated with random errors in the form of mutations in the genome and impaired cell metabolism.
  External failures in the automatic functioning of the internal structure of the body arise due to deviations from the usual regime, as well as due to a sudden change in the environment, which manifests itself in diseases and difficulties in reproduction and development.
  At this level, consciousness simply provides an opportunity to the organism to exist and reproduce as far as possible in the existing surrounding, that is, to be able to exist and extend the genus in a suitable environment.
  At another level of the impact of consciousness on the structured material of the body, consciousness organizes the interaction of the body with the external surrounding, at least to survive in it against competing individuals, and also, given a favorable set of circumstances, imparts to the organism the aspiration to occupy a place in the community of similar organisms, the most beneficial in terms of getting sensations, preferably, the most pleasant, due to the constant dissatisfaction of the creature with the present, forcing the search for better conditions in the future. At this level, mainly, the individual consciousness of each organism manifests itself, solving the current problems of existence.
  In other words, this level of consciousness provides the organism"s adaptation to the environment at its open interaction with it.
  You can notice the first type of influence of consciousness on the body, making it alive, during the period of hibernation of some animals, during fainting, as well as sleep, that is, at a time when the creature"s active life swoons for various reasons (illness, shock, fatigue, overstrain, stress, adverse conditions for activity, a break for rest, etc.).
  Thereby, the expression "a person is in an unconscious state" does not make sense, since consciousness does not leave the body for designated reasons. Consciousness in this case is temporarily at the first level, at which the control of the functioning of the body in the "sleeping" mode is carried out automatically only by a single consciousness.
  An additional level of the impact of consciousness on the organism is characteristic only for humans, consisting in their inherent self-consciousness, which ensures the use of the environment by a person for their own purposes on the basis of understanding their own interaction with it, not only for adaptation to this environment, but also for its artificial transformation, which over time gives more and more free time, giving each person accordingly more opportunities for general development, which was previously hindered by the problem of survival. You can learn more about this state of consciousness of a person, for example, from my article "What has self-consciousness led, and what will it lead to?" [29, part 3, ј5].
  3. The role of consciousness in beingness (current reality) and Creation as a whole.
  The objects of beingness are by no means produced by consciousness (active), as it seems to subjective idealists who deny the objective existence of matter. In fact, they are formed by living beings, including people, more precisely, consciousness through the organs of senses, from entirely material high-frequency copies in the form of discrete sequential packets of information by converting (joining) these impulse signals, containing the relevant information, and, as a result, getting the moving objects by means of the hidden help of a single consciousness, which is an endless collection of individual forms of consciousness, manifested in alive, as well as in the form of a single whole in the holographic projection of an unmanifest infinity.
  An analogue of this process of the formation of objects of beingness is an ordinary television with the difference that if only images of things transformed from pulsed radio signals that are not "dense" matter move on a monitor screen, like in a dream, then in the consciousness of any living creature, including in the human consciousness, in the process of sequential chaining of packets-pulses of information occurs converting the waves mainly into corpuscles, that is, - into a changing world of things.
  In other words, in much the same way that the image on the TV screen is "extracted" from the signals of the transmitter, selected by the viewer, which are transmitted through the ether, so and a living creature "chooses" oneself, the living beings nearby and things, that is, - the current reality for oneself from the unmanifest infinity through a holographic projection in accordance with the existing set of sensory organs for this creature with their capabilities and the capabilities of centers processing information, related to the form-building abilities of a given living being.
  However, this choice comes true not from the transmitter, since there can be no transmitter outside the space, but, nevertheless, it is and it is presented as an infinity out of time, or Nothingness, which is Everything potentially.
  Thus, a living creature makes this choice thanks to form-building abilities (it cannot be absent at the active one, which, in their absence, becomes the passive due to the inability to manifest itself) by means of own sense organs, thanks to their "contact" through a holographic projection similar to a certain degree to the ethereal space for TVs and radios, with this Nothingness that is similar to a kind of transmitter, containing potentially Everything.
  At this, only living beings can be actors in this eternal performance of beingness, since everything else in beingness has neither sense organs, nor information processing centers, nor form-building abilities and therefore cannot make a choice for its existence by determining the corresponding forms (this choice in each living creatures correspond to their individual form-building abilities). A person, in addition, can make this choice according to his conscious aspirations.
  The form-building abilities of each living creature correspond to its sense organs, and their automatic action is controlled by a single consciousness.
  The difference between a living being and a television receiver also lies in the fact that it is also a transmitter, since every individual consciousness in alive sends a request and receives a response through the sense organs every "moment automatically, converting packets-pulses, which follow with high frequency through a wave-like holographic projection, and carry information from infinity out of time into beingness.
  All this would not be possible if each living creature in its basis was not a part of the general projection of an infinity out of time and would not coincide with it completely, what seems impossible.
  Nevertheless, the holographic basis of all living beings allows them to be separate, each time living their own life, having own time (own beingness, or the current reality), and along with that, in their totality (a holographic projection of unmanifested infinity) - to be a single being that is eternal both in its singularity and in each of individualities.
  At this, the life of the body of a living creature ends when the passive component of each living creature loses its shape, which ensures the vital activity of the body, in contrast to the active component of a living creature, able to maintain its own shape (individuality). Due to loss of shape of passive component of organism, the eternal individual consciousness has to "get over" after each decay of the passive body components in a new bodily form.
  The coincidence of each separate active (individual consciousness) in a living being with a single active (single consciousness) in the hologram means their inextricable connection in beingness. In particular, it is for this reason that a single consciousness ensures the automatic functioning of the organism of every living creature.
  If the mole does not see the sky, the sun and stars, then these objects for him do not exist, both due to the lack of appropriate sensory organs, and the lack of appropriate form-building abilities. Although, of course, the sun and stars and so on do not disappear, since they are formed by a single consciousness through the totality of living beings, as if covering by them all various living beings. But in the frameworks of the present time of the mole, unlike, for example, the present time of a person, these objects, except the earth mass and what is in it and next to it, are not being formed, that is, they fall out of the mole's area of action due to the absence or degradation at the mole of corresponding sensors and shape-building abilities although by themselves these extraneous objects for a mole do not disappear anywhere - the mole simply does not feel their presence.
  In general case, in order to receive any data in the type of concrete information a living being latently or openly formulates the subject (the image and the orientation) of own aspiration, that is, as if directs oneself to better settle in own surrounding (the environment is formed automatically by it with the hidden help of a single consciousness), then then it turns to where that data might be, and scanning this "field", recognizes by the available means (sensations in combination with centers that process the received data, and the form-building abilities) desired objects in the form of relevant information, which is successively converted by them into these objects in a certain order, making up or changing its surrounding.
  However, man has a significant difference from other living beings, which is easily revealed even in the fact that of all living beings only a person can recognize himself in the mirror.
  Other living creatures, including young children, do not recognize themselves in the mirror, that is, they are not able to identify own image in the mirror with themselves, considering it to be something outsider, external, but, nevertheless, they recognize according to the degree own rationality (intellect) what they need to keep themselves in existence; in other words, these purely adaptive beings live, not understanding themselves, but only feeling, but it is this ability to sense that holds these living creatures in existence - they do not want to lose sensations.
  That is, only a person is capable to aware of oneself, which does not cancel out for other living beings, as well as a person in his natural consciousness, the formation of own world-surrounding with the help of super-consciousness - a single consciousness.
  Therefore, the analogy with a mirror can be considered from the other side: its surface by itself is empty - it is nothing without relation to something. But this surface is being filled with one or another content in the form of images, if consumers of this content begin to contact with it, highlighting familiar forms on this surface and missing an unfamiliar one that their consciousness cannot decipher. Then this nothingness gives everything that consumers can identify in it based on existing sensory organs, intelligence and form-building abilities.
  So an infinity out of time responds to the requests of consciousness through sensations, being turned in consciousness from Nothingness into Everything, which is not Everything in general, but an infinity out of time represents only that consciousness can distinguish and identify by own means at given moment.
  Thus, that behind the mirror is a kind of analogue not of the otherworldly, but of the true foundation of this world, because only from there (from an infinity out of time through its projection) can get everything, but only get this own Everything may, if everyone has an idea about it as well as has corresponding sensory organs.
  In other words, only in an infinity out of time can be found by scanning the forms, understandable to consciousness (which it can decipher). These forms in the type of copies manifest themselves in consciousness, becoming for it in its final form no longer information-wave matter, but being converted into known to us more or less the "dense" surrounding.
  Time of any living being, in particular, and a person, is actually an information process, in which material objects are recognized by consciousness by scanning the environment with the means at its disposal (sense organs in combination with centers that process incoming information using form-building abilities).
  The impulses (packets of information) entering the consciousness, more precisely, to the corresponding centers of the organism from the senses, contain encoded information about material objects that consciousness has been able to identify. These signals merge in the consciousness into a picture of a constantly changing environment, since the pause between the impulses coming one after another is eliminated in the consciousness of a living creature due to a certain duration processing of each portion (packet) of information and thereby resulting delay, that makes the discrete process of information receipt continuous (consciousness threshold).
  In other words, for example, in a person, it is by no means the eyes that create the picture visible to the person - only unprocessed light signals enter the eyes. The picture appears later - due to the combination of the pulse signals during their processing into a single changing picture, in which the person is the main character, translating this picture as if to the outside - like a projector in the cinema, aimed at the screen.
  In the same way, on the screen of the cinema, the image becomes moving due to the shifting of the tape in the projector at a certain speed, and on the TV screen the image moves due to the combination and conversion of radio signals out of the ether using the appropriate programs. At this, this materialization correspondingly of individual frames or individual information packets is carried out for a person-viewer only virtually - in the form of images on the screen.
  In contrast to this procedure, the conversion of wave matter (packets of information) from a holographic projection of an infinity out of time in any living being, including in a person, into corresponding surrounding, is produced by this living being already not as image, but in the form of material objects of different "density" and various shapes using appropriate matrices (form-building abilities), creating and changing, both the living creature itself and its surrounding in the frameworks of the total time, which is a consequence of the act of a single consciousness of a hologram on all set of living beings, as if "stacking" the creature's own time into this general time.
  The formation of objects of various shapes in accordance with the form-building abilities (matrices) available for a living creature, apparently, is carried out according to the type of work of the 3D printer known to us.
  As a result, around a person (and inside him) appear in motion specific objects, and the energy interactions of these objects occur as a result of the destruction of their forms, which means the emergence of an environment suitable for life.
  The illusion of a smooth passage of time, as noted above, is created by the fact that the consciousness of any living creature, including humans, due to the physiological characteristics of organisms is not able to notice the pulsed nature of the incoming information.
  The change in pace of "flowing" of time for a particular living creature (and person), or its own time, can be qualified as a change in the volume of information from the sensory organs, processed by its centers or a change in the speed of its processing, what is not directly related to "external" time, although each person considers external, or common time, as if surrounding him, the only kind of time.
  Therefore, a decrease or increase in the pace of the "flow" of one"s own time compared to the common (external or astronomical time), which happens quite often - but a person does not know about this time - he considers a miracle or completely by an inexplicable phenomenon. More details about this manifestation of consciousness are set forth in my article "The explanation of the facts of acceleration and deceleration of time" [see, for example, 29, part 2, ј2].
  Each living creature forms its own time with the hidden assistance of a single consciousness, and the totality of living beings representing individual types of consciousness forms the common, or external (calendar) time, in which each living creature abides.
  The formation of own time by each living creature proceeds automatically, more precisely, under the control of a single consciousness in the frameworks of the existing set of sensory organs, information processing centers and form-building abilities of consciousness of this creature. With the help of the form-building abilities, the sensory organs recognize the necessary fragments of an infinity out of time, copying them as the successive information packets, which then, after processing and combining them in alive, are converted to time (current reality) and things, which are being moved in space.
  The same thing happens with a person who is primate in structure, but with the difference that targeted self-consciousness programs allow him to recognize the function of surrounding objects and use them for his own purposes, combining and changing these objects in every way, while, for example, animals do not delve into the essence of their own surroundings, do not set goals for themselves, but simply use neighboring objects purely utilitarian - for survival and, if possible, to improve their own position in the habitat.
  In this way. a person, thanks to the awareness of own stay in time, is capable of knowing the world around him, not only in the frameworks of own time of life, but also in the frameworks of information, accumulated and fixed by previous generations.
  That is, a person receives, almost like God, the ability to independently create new worlds from ordinary subjects, as well as things invented by himself, being, nevertheless, in "external" time, which, essentially, being formed by a single consciousness, is a necessary condition (as if house) for the existence of a single consciousness already in a divided form - as the individual forms of consciousness represented by living beings, which are in own time, but along with that in the frameworks of "external" time, which provides a single consciousness by the total activity of all living beings.
  In beingness (in a living being), each individual active (consciousness), on the one hand, acquires the possibility of development, the ability to express oneself in communication with similar to oneself receiving life's joys and sorrows; on the other hand, the individual active (consciousness) among things restores own core by the reaction of the surrounding, drawing energy from the passive, which is losing its form.
  Thus, each individual consciousness in alive, maintaining own activity, and therefore own eternity; forms own time (own beingness) and at the same time participates in the formation of total time (common beingness), updating, both oneself and the projection of infinity out of time through information contact with it and an unmanifest infinity. Every individual consciousness in alive sends a request and receives a response through the sense organs every "moment, converting packets-pulses, which follow with high frequency through a wave-like holographic projection, and carry information from infinity out of time, into beingness, that is, into motion (energy) and life, "forcing" Nothingness to form the current Everything, more precisely, coexisting with this manifested Everything eternally in the form of the dual Creation, because the hologram and beingness are inseparable.
  They represent the manifested side of an infinity out of time in the form of correspondingly a single set of non-spatial super-high-frequency formations in antiphase, which are along with that are separated (hologram), and the same super-high-frequency formations, but already combined with each other in the form of objects moving in space in time (current reality), which is formed by living beings.
  In this system of Creation, not only there can be no end and beginning, but, oddly enough for the philistines, there is always alive (a form of consciousness that combines the active and passive), without which it is impossible not only forming the current reality, since alive provides "space" and time for the development of consciousness, but it is also impossible to keep Creation from failure into non-existence.
  That is, life is the basis of Creation, which cannot exist without it.
  Therefore, it makes no sense to claim the origin of life from inanimate matter. Life (consciousness in the form of alive) and things are not able to exist independently in beingness - by separately, since beingness is built on their interaction, being an incessant manifestation (updating) by consciousness of both oneself and the passive from an infinity out of time through a holographic projection of an unmanifest infinity.
  The combination of the active and the passive in beingness, that is, in time, in fact, constitutes an endless, but discrete (in separate, finite life cycles) process of development and expression of the active (consciousness) in the environment of the resisting objects when the competition of representatives of consciousness (living beings) in this environment.
  The holographic essence of the projection of an infinity out of time is reflected in being not only by the coincidence of each particle of beingness with the whole - the entire holographic projection of infinity out of time, but also externally expressed in the similarity of the simplest structures of beingness and in the fractality of its more complex structures.
  Fractality is characterized by complicated similarity of the same kind, more precisely, - by self-similarity of part and whole too: the whole completely or almost completely coincides with the part or parts (has the same form) with dimension, bigger dimension of topological spaces.
  Crones of trees, blood system of animals, clouds, snowflakes, as well as the structure of stellar systems and the microstructure of substances at the atomic level and many other objects are fractal.
  Thus, the role of consciousness in beingness is actively to influence the surrounding that is formed around each living creature, that creates by a boomerang a change in the consciousness of living beings which manifests itself most effectively in a person thanks to his self-consciousness.
  In the whole, the role of the active (consciousness) in Creation is that it in the form of alive (the fusion of consciousness and passive compounds) forms time (current reality), bringing an unmanifest infinity from nonexistence and holding Creation in a stable state of eternal development. Along with that, consciousness in alive restores oneself, drawing energy from the passive, which is losing its shape.
  4. The infinite, but discrete "circulation" of consciousness between an infinity out of time and the current reality.
  Based on the analogy of the actions of any living creature with a television set, as well as using the information model of Creation with a holographic "laying" between beingness and an infinity out of time presented above, we can also try to find out what happens to consciousness after the collapse of its physical carrier-body using the method of exclusion.
  Since only living creatures can, while receiving and processing impulse packets of information, form both a part of themselves and space, and the moving objects in time from the passive, so far as consciousness after the death of the carrier-body loses this opportunity, falling out thereby from the current time.
  Being a particle of a hologram, "disconnected" on its part from the hologram during the life of the carrier-body, more precisely, having only one-sided connection with a single consciousness on the part of the latter, each individual consciousness functions thanks to the body-carrier according to the corresponding program almost automatically under the control of a single consciousness, except for a person, who, thanks to self-consciousness, has the maximum degree of liberty in his actions. Being depriving the body, each individual consciousness "reunites" with the hologram, more precisely, it "enters" in the frameworks of the hologram and as its part and as whole (the entire holographic projection of an infinity out of time).
  In this particle (individual consciousness), which is a kind of frozen and along with that pulsating ultra-high-frequency clump of infinite information, a record of the life that has just passed is saved, by joining to infinite series of all past lives in one or another change. Nevertheless, due to the absence of current time in the hologram, the sequence of an infinite series of past lives is lost, but there remain the accumulated changes that the individual consciousness within the hologram can, in our understanding, surveying, but no more, since there is no past, present, or future in an infinity out of time, and there is no possibility to act.
  The inability to perceive and process information in the "immobility" of an endless hologram forces each individual consciousness in the hologram to start searching for new changes, besides the acquired ones, and they can be found only in time, that is, in beingness, having forgotten about previous lives in it for a new development (consumption of information) in alive.
  The connection between the holographic projection of an infinity out of time and beingness with finite objects in time is similar to the ratio of egg and hen, which are not able to manifest without each other: one gives the program, the other - the ability to develop on its basis in the course of current events occurring with finite creatures, that is, in time.
  Actually, life is revealed only when consciousness is combined with a certain organic material. In this alliance, communication is being made between the embryo (the protein carrier of the program) and a hologram, the representative of which is each individual consciousness.
  The hologram also ensures the functioning of the informational "bridge" between an infinity out of time and each individual consciousness in the programmed organics. Along with that, the body with the sensors in it and the information processing centers are the basis for the process of selecting and processing incoming information through this information channel.
  So, even if a cell with a genome is assembled perfectly, it will never revive without consciousness entering into it, which is nothing more than a particle of a single consciousness of a hologram, never losing tie with it, and therefore with an infinity out of time, creating thereby an appropriate information "bridge", without which can be no any life.
  Along with that, if each individual consciousness is, both an independent particle of a single consciousness of a hologram and it is the entire hologram with all its resources, then the body is a carrier of consciousness for the manifestation of these resources in time, which is being formed by each living being.
  As a result, each individual consciousness with the help of a single consciousness finds a program corresponding to its level of development and desired changes in one or another embryo, and begins life first in search of a renewed oneself with varying degrees of success, but with the inevitable finds, that one way or another are being discovered on the endless path of consciousness.
  Thus, consciousness does not travel after the death of the body along some nooks and crannies of the otherworldly, which is impossible, since time (current reality) absents there, the formation of which begins with the sense organs.
  Therefore, every individual consciousness of any being is forced to return to the germ of a new life, finding oneself again in it in other body by updated, but without memory of a past life.
  This return without memory of past lives is not equivalent to arriving from nothingness, because a hologram (otherworldly) is by no means nothingness (death) in its pure form, but an ultra-high-frequency formation with a kind of time in the form of discontinuities of infinity, in which, however, there are no events.
  By reuniting with it, each individual consciousness gains the access to any of its past lives and the access to all the secrets of beingness only for human consciousness, that it can comprehend at its own level. In this case, the human consciousness can assess its achievements in past lives, and accordingly choose something new for future life, quite consciously "placed" oneself in the beginning of the new life on one or the other habitable planet, in the required stage of the current reality. It could be a stage before the emergence of civilization, or any of the centuries of civilization.
  Each individual human consciousness takes its decision on further advancement in beingness in the borderline state of the transition from life to death on the basis of a block of information concentrated in a holographic projection of an infinity out of time, accessible for its understanding.
  This borderline state is a process of the gradual separation of consciousness from the body, which loses its ability to function in the normal mode of forming the own time not right away. In this state, the human consciousness has not yet completely left the body, but has already reunited practically with the hologram, thereby obtained a direct connection with it for its part and the corresponding access to all databases of the hologram.
  In other words, this borderline state between life and death does not last long, but its time, even second - while the body is still alive - is enough for consciousness to take advantage of the resources of the hologram that it already has access to: consciousness can be acquainted the information from the databases of the hologram, which it recognizes for solving current problems, and draws up a program accordingly for the next life cycle to continue their own development in alive.
  As soon as the death of the body comes, that is, its final disintegration, consciousness finds itself in the current reality as if it was not leaving this reality, but in a new body, more precisely, its germ, since it has the responsibility not only of its own development, but also of the development of a single consciousness, as well as the retention of Creation in a stable state of eternal change, and all this is provided by nothing more than events that can happen to consciousness only in time, or in beingness, which got the title "beingness" exactly from the expression: "to be in business".
  That is, individual consciousness is not "delayed" in the hologram, although it is a particle of it, because it is always "present" in it. Moreover, each individual consciousness is not only a particle of the hologram, but it oneself is also the single consciousness of the hologram, however this consciousness can manifest itself only in time, or in beingness. Therefore, consciousness after the death of the organism immediately ends up in a new body for a new life.
  Conclusions
  Undoubtedly, the essence of consciousness as the identity of the part and the whole, which is changing in the finite living beings infinitely, cannot be revealed for alive even in its highest - self-conscious - expression.
  Consciousness at its core is not subject to analysis, since in the unmanifest form it is nothing more than a hologram. This infinite whole, "located" outside the current reality, is inaccessible for all living things similar inaccessibility for the butterfly of its own pupa.
  The fact is, beingness, in which living beings are converting information into their own and common current time, which represents by itself the possibility of spatial movement and energy interactions in this space of the resulting material objects for the development of alive, or rather, the active in an alliance with the passive in the form of alive, is being formed by living beings in oblivion of the former existence and with ignorance of the source - a hologram, the presence of which a person can only assume, but not can prove due to the lack of a hologram in the current reality, just as, for example, a person is not able to see the back of a mirror, surveying himself in it.
  This means that a person is not able undeniably to prove what is consciousness such in own "base" - a hologram, where no events can be, but, based on the knowledge that time is absent in the holographic projection of an infinity out of time, a person can imagine a hologram as an infinite concentration of information about what happened in the current reality up to this moment and the whole picture of the present, and an infinity out of time - imagine as a concentration of all information - what was, is and will be in the current reality.
  Based on this information, each individual consciousness in the borderline (intermediate) state of transition from life to death, that is, not having fallen out completely of the current reality, but along with that, having received the admission to this holographic "storehouse" of information, can draw the appropriate conclusions about the possibilities of own further advancement in beingness.
  It should also be noted that the possibilities of perception, memory, life time of a person and his civilizations, that is, the finite, are so incomparable with endless and diverse streams of information that go beyond the scope of perception by the human sense organs with subsequent processing by the corresponding centers, that to judge about them and about the consequences of their perception, having no idea about their content, a person is not capable, but he does not need it.
  It is possible to explain the lack of coverage of all infinitely changing information flows by both an individual person and finite civilizations not only by the limited capabilities of the sensory organs and brain, but - and this is most important - by the fact that a person and everything else alive, although most significant, but still - tool-using ( improvised) mean (the finite in their lives) for the development of eternal consciousness, which seeks to encompass everything that can be extracted from infinity, which never ends.
  However, despite all limitation of alive in its finite lives and the possibilities of perceiving, as well as processing the incoming information, consciousness outside alive loses its development and experiences, that is, consciousness without alive would remain forever in nothingness.
  In other words, alive-finite forms not only all infinite beingness, but also holds Creation in existence by its own discrete update both in finite lives and in the current time.
  Consciousness in the living being does not lose its shape and form-building abilities thanks to energy coming from the decaying of the forms of the passive in beingness, but it (consciousness), "causing" the passive (things) from an infinity out of time in the type of the copies of information in the interval of the duration of the existence of given finite being, restores the form of the passive (things) and changes it.
  So, with the help of the appeal to the finite in the form of things that get and lose their shape, consciousness becomes eternal in form and properties.
  Based on the foregoing, the following assumptions can be made about consciousness.
  It is an active component of Creation, manifested through alive in beingness for own development and along with that - to hold Creation from falling into non-existence.
  The fact that the characterization of consciousness in accordance with the above hypothesis about the holographic basis of the current reality coincides with some conjectures about the essence of consciousness of the most outstanding thinkers of mankind for more than two thousand years can, of course, not be a proof of its authenticity, but at least it can give some food for further reflection.
  Recall, briefly, these conjectures.
  Plato realized that consciousness can turn out to be outside the body, but at the same time he noticed that, connecting with it, consciousness makes the body alive.
  In addition, Plato noted that consciousness cannot be composite, like ordinary bodies, and that it is immortal and indestructible.
  He suggested that consciousness is inherently inaccessible to research even when it is in the body, since its complete fusion with the body makes impossible somehow to separate it from the body for research. That is, at least some understanding of the phenomenon of consciousness is possible only by the external manifestations of a living being. Here Plato is the forerunner of Kant with his "thing-in-itself".
  Plotinus noted the directionality of consciousness to change itself through its own activity in beingness. He pointed out the extra-spatial nature of consciousness and the need for it to "descend" into beingness, enlivening some components of the same beingness. Husserl later supported this idea of Plotinus.
  Proclus suggested that each individual consciousness is indivisible and along with that - comprehensive and single:
  "Every mind (consciousness), although it does not consist of parts, is a whole, is in unity with others and is different from them". The same idea about the coincidence of the unit (separate) and the general for consciousness was later expressed by Leibniz and Fichte, as well as, partly, by Hegel (see above), at this, Hegel supplemented this idea with a thought about the purpose of consciousness in its appeal to the unit (separate), which consists in knowing oneself through this private and temporary "in a living manifestation of nature".
  Proclus, following Plotinus, also pointed out that consciousness is necessarily active.
  Proclus also pointed out for the first time that a human intelligence (consciousness) differs from forms of intelligence (consciousness) of other living beings by self-consciousness. In addition, Proclus noted that consciousness cannot be corporeal, like everything else in beingness, i. e., - the substance of consciousness, at least, must be some other.
  Thomas Aquinas, Leibniz, Berkeley, Herbart, Fichte, Feuerbach and Husserl have recognized the presence for consciousness of the ability to form-building.
  Kant summed up the assumptions of his predecessors about consciousness, considering it to be as a thing in itself, that is, unknowable, but, nevertheless, having pointed out the possibility, outside of analytical studies, to guess some features, aspirations, purpose and role of consciousness through reflection on the basis of contemplating the actions of consciousness by means of alive.
  This consideration of Kant is fully consistent with the confessions of Plato, Plotinus, Proclus, and later Spinoza, Leibniz, Hume, Voltaire and Lessing, regarding the fact that the essence of consciousness is unknowable. This consideration is explained by the fact that everything, that is separated from sensually perceived world, that is, inaccessible to sensations, cannot be cognized, but can be admitted by its effects on us.
  Such considerations are quite consistent with the hypothesis, we have presented, about the holographic basis of beingness, as well as the fact that the mechanism of actions of consciousness in beingness, in all probability, consists in the ability of living beings to perceive information about the environment by their existing sense organs and processing them in the appropriate centers, in the course which successive pulse packets of information coming into the senses, are combined, decoded and converted into the current time of each living being and along with that they are converted by the entire set of living beings into general time of beingness.
  Thus, consciousness is "that part of a single entity" (infinity out of time) that activates (enlivens) the another part of a "single entity" - passive matter (things), providing the possibility for each system that combines these active (consciousness) and the passive in the form of living creatures, perceive those data, on which respond its sensors (sense organs) in accordance with available form-building abilities (extracting these data) and process (decode) these data into information (copies of data about objects from an infinity out of time) in the corresponding centers of the organism (brain and nervous system for a person ), forming own surrounding and exchanging information with similar living beings.
  In other words, only the processing of these data-signals, obtained as a result of scanning the surrounding, more precisely, by the results of the respective requests, sent towards an unmanifested infinity through its holographic projection, in the corresponding information centers of alive, in which the pause between incoming impulse signals is being eliminated on account the certain processing duration of each portion of information and thereby the delay, that arises, - in humans, these centers are the brain and other nodes of the nervous system distributed throughout the body, - gives as a result the creature"s own time of life, i. e. space, form, movement (energy) and other features of the creature"s external and internal surrounding. The creature more or less consciously uses some of these signals, others - only takes note, while the rest are not perceived as information, that is, as the decrypted signals, due to the absence of the corresponding sensory organs, or because of the limited capabilities of the information processing centers.
  In the system of Creation, consciousness takes the place of a single leader, since only it is capable of knowing oneself by means of alive in beingness, which it forms from a formless passive.
  The role of consciousness in beingness is to the active influence on the surrounding, which is formed around living beings, creating a change in the consciousness of living beings by a boomerang, which manifests itself most effectively in a person thanks to his self-consciousness.
  Along with that, the role of consciousness in Creation is that it forms time (current reality) in the type of alive, retrieving thereby an unmanifested infinity out of non-existence, as well as holding, both itself and the whole Creation in a state of stable eternal development.
  The mission of consciousness, realizing in a chain of diverse organisms, is to develop itself to the point (self-consciousness), at which it becomes able fullest to cognize itself on the basis of conscious manifestation in various thoughts, emotions, decisions and actions of each self-conscious being (person), which is reflected in a single consciousness of a holographic projection of an infinity out of time, infinitely replenishing it with them.
  The emergence of self-consciousness in living beings, along with the natural (the lowest) consciousness, involves the counteraction them to each other both in each person and his communities, creating a driving force in man and his communities, since the main tasks of the natural form of consciousness and the highest form of consciousness (self-consciousness) are basically diametrically opposed: the lowest consciousness is always fighting in all living organisms only for survival andб whenever possible, for dominance in the environment, while self-consciousness seeks to conscious develop and enrich oneself in a person with new knowledge, ideas, cultural values, taming egoism in favor of respect for the personality, mutual assistance, selflessness, mercy and compassion.
  In this struggle, in all life collisions are achieved the most diverse and endless replenishment of each individual consciousness and social consciousness, and, therefore, of the single consciousness with new shades of feelings, experiences, new thoughts, knowledge, find, as well as losses, mistakes and disappointments, that, in fact, and is necessary for consciousness in its non-stop and endless change.
  
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  Chapter 2.
  On the ratio of consciousness and a person.
  
  Each person understands that his consciousness is inseparable from himself, but he cannot imagine how and why something invisible and intangible makes him suddenly temporarily alive, and then suddenly disappears, leaving him dead? Both science and well-known thinkers individually could only raise some questions about consciousness and a person, but have not given more or less evidential answers to them.
  Quite adequate statements of these thinkers for several thousand years for the person can't be transferred on consciousness as the active among the passive. Therefore, the considerations presented below, as it seems to us, solve some problems that still remain unresolved, which was noted at the time by the famous American philosopher Pierce.
  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 (the animation 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? [1, p. 310-315].
  Character of these questions specifies that the present work has answers at least for some of them.
  But first, let us note the circumstance that, until now, consciousness, which, as it was clear still to Plato several thousand years ago, has nothing to do with the objects of the world known to us, and is not able to act in it independently outside the living beings.
  Nevertheless, some scientists are trying to determine consciousness even now how some permanent part of our world in the form of non-destructive information outside the body.
  In particular, the explanation of the fact that consciousness can exist independently, Stewart Hameroff from university of Arizona in the USA and the British physicist Roger Penrose tried to give.
  They have explained the postmortem experience from the point of view of the quantum theory of consciousness by the fact that the human soul is contained in the microtubules or the micro canaliculus being in neurons [2].
  Nowadays scientists prove: microtubules on the structure approach best of all to be carriers of the quantum properties in a brain, so as they can keep the long time quantum states, i. e., to work as the quantum computers. "When heart ceases to supply with blood a brain, microtubules would be discharged. - Hameroff explains. - However, the information, saved up in them, does not collapse, does not vanish, and goes to space" [ibid.].
   Carriers of quantum information and, therefore, souls, according to professor, are weaved from a certain material. They are located in cells of a brain and when the dying person starts seeing the characteristic pictures, it is explained by effect of quantum gravitation in microtubules, or by loss of a quantum state of microtubules when the soul gradually leaves a body. Thereby, information which was concluded earlier in microtubules, is not destroyed, and only slowly leaves a body [ibid.].
  "When a person dies, quantum information indefinite time exists outside a body. It is soul", - Hameroff considers. According to him, the human souls are created from a certain material, "much more fundamental, than neurons, - from the fabric of the Universe"[ibid.].
  "I think that consciousness always existed in the Universe. Probably, it existed since the Big Bang", - professor speaks. According to him, when the person dies and the body decays, quantum information (soul of the person), being contained in microtubules (the proteinaceous intracellular structures), is not being destroyed, and extends in space. The scientist explained: "When a heart stopped, and the blood ceases to flow on the vessels, the microtubules lose the quantum state. But the quantum information, which contains in them does not collapse. It cannot disappear, therefore, it is being dissipated on the Universe. When the patient, caught in the intensive care unit, survives, he tells about "the white light", the patient can even see, how it "leaves" the body". S. Hameroff considers, what exactly therefore people in a state of the clinical death feel near death experiences: for example, they see the bright light or feel that they fly into any tunnel. When the doctors restore them to life, this quantum information or the soul, which has been in space, comes back again to a body, therefore the person and remembers this unusual experience. Hameroff's some colleagues criticize his theory, but the scientist notes that they still could not disprove it. (See, for example, www.evangelie.ru "..." Christianity and science »science News) [ibid.].
  Let's return nevertheless to the consideration of a problem of the ratio of consciousness and a person.
  Imagine something out of time.
  This unmanifest something, since there is no time there, does not exist in itself, and, therefore, we can say about it that it is nothingness more than nothing, having neither beginning nor end, that is, something infinite.
  On the other hand, everything around us, including ourselves, being in time, has a beginning and an end, and we can imagine the infinity in this world of time only as a condition of finiteness in infinity.
  An infinity more or less strictly is defined only mathematically. The ordinary person not in forces to imagine a sense of an infinity, especially the infinity of beingness.
  Nevertheless, it makes sense to address to concept of an infinity which is often associated with eternally current time, at least because it is opposed to concept of a finite, but is realized in it, not existing by itself. Really, in the world known to us it isn't watched anything infinite - even our Universe is finite. However, it is possible to assume that universes can be infinitely many and that each of them doesn't appear from nowhere and doesn't disappear completely, and as if hesitates in time infinitely.
  Such approach is quite laid down in concept, so-called, the potential infinity known since antiquity. The potential infinity is understood as the infinite sets of objects, as well as processes, which can go unceasingly, i.e. without restrictions. However, integrity of the infinite subjects and processes isn't considered.
  As for the actual infinity, the infinite objects and processes which can be uniform and integral, but non measurable are implied by it. In mathematician to the actually infinite objects belong the actually infinite sets and the actually infinite-dimensional spaces.
  It turns out that the infinity in time always "rests" on the finiteness of the processes and phenomena, which, as it seems to scientists, can last, interrupted, by an endless series.
  However, by themselves they always have the same beginning and the same end, thereby not receiving development, that is, in this position they are meaningless.
  In other words, such world in some objective time of finite things and phenomena, as the passive one, lacks both a developing component, that is, the active one, and the unifying component, that is, the information.
  On the other hand, an infinite something out of time, potentially has everything in itself - both the active and the passive, uniting them, and in this respect it is Uniform, although it does not manifest by itself in anything, but has the possibility to endlessly "transmit" its content in the finite form.
  As paradoxical as it may seem, this is what we observe around. That is, without us - without the living beings - the world of things and phenomena cannot exist precisely because we represent that active one that is capable of producing, perceiving and transmitting data that makes sense for it, that is, the information, thereby manifesting Uniform under a certain condition, which is represented by a holographic projection of Uniform.
  Thus, Uniform in its timelessness, if it is one, is deprived of everything because of the impossibility of manifesting, that is, it turns out to be nothing, but if there is such a possibility, Uniform as the infinite can present everything.
  Such opportunity can be provided by a projection of Uniform, that coincides with it, since it is zero on balance, thereby being nothing, but both of its components with the opposite sign can carry content.
  Therefore, it is able to "conduct" through itself, for example, in the form of ultra-high-frequency updating copies, fragments of those objects of beingness, that consciousness is able to identify in Uniform. These discrete ultra-high-frequency wave-like renewing fragments, manifesting themselves in the form of things, phenomena and living beings, and thereby composing beingness, represent the prototype of known to us time in an intermittent ultra-high-frequency form. In this temporal manifestation, the opposite of the projection of Uniform in relation to untimely Uniform One is expressed, which allows you to have infinitely operating system of the dual Creation from Uniform and its projection.
  In other words, the things themselves are hidden in the untimely Uniform and consciousness updates only what is at his disposal in a holographic projection through copies of the things (the passive) from Uniform, which it recognizes.
  Therefore, things in this process of updating the holographic projection are connected with consciousness, since it, on their basis, more precisely, on the basis of the passive from Uniform, forms copies of things in a frequency form and updates by them the previous copies in a holographic projection, but not inextricably, since each "moment" update is a certain duration, for which after a pause the next update occurs.
  These "gaps" constitute the prototype of the current time in beingness, in which the infinite manifests itself in the finite infinitely. Otherwise, information about things for consciousness would remain hidden in Uniform, since Uniform without its projection would not manifest itself, which means non-existence for it, but we do not observe this, since the changing world is open to us.
  In a holographic projection all things - material, frequency formations - are formed by consciousness in the form of copies from Uniform and therefore depend on it and on consciousness, i.e. they are formed by consciousness on a basis of the infinite and timeless Uniform, which can't directly be present in the finite formations of an infinite holographic projection, which thereby are in this projection in time, and in this regard, things, as the passive and merged in Uniform, don't depend on consciousness and remain in timeless Uniform in the same "dissolved state". This is the only way they can be there out of time - "in dissolved state", including consciousness oneself.
  Thus, the information copies of things from Uniform for continuous updating of a holographic projection are formed by consciousness, but don't arise in itself so how to identify in Uniform things can only consciousness on the basis of the previous copies and own form-building abilities, thanks to what consciousness "chooses" from Uniform some other form of a thing and copies it, updating thereby the previous copy, having access through sense organs of the carriers into Uniform in one form or another. Therefore, in this relation, things, more precisely, their copies in the projection of Uniform, depend on consciousness which forms them, but nevertheless without the passive from Uniform consciousness is incapable to form the corresponding copies.
  In this model isn't present not only any self-development of matter, but it also isn't required, inasmuch consciousness and things in copies don't arise in a holographic projection, but exist as polytypic material formations discretely in infinity of updating which is "produced" by a single consciousness.
  Time for each individual consciousness in beingness is being represented as current smoothly whereas in its basis - a holographic projection - time is irreversible sequence of durations, separated by pause.
  These durations (the "moments", more precisely, the updating positions) exist not in itself, but are formed during information discontinuous process of the identification (the recognition) of things from Uniform for consecutive updating of previous copies of things in a holographic projection.
  Each individual consciousness in the development and life in any of measurements of beingness is merged with the body-thing without which it can't act in the corresponding measurement of beingness due to their different characteristics (individual consciousness has no sense organs, appropriate to the particular form of matter of these or those measurements of beingness). This connection of the eternal consciousness (the living) with lifeless (the thing) as the finite lasts temporarily - during the possible existence of this association, the term of which is determined by the accumulation of the inescapable failures in its ultra-high-frequency holographic basis, by the environment itself, as well as the program of actions of consciousness oneself during the information process connecting the living beings with the things.
  Merged in Uniform, things and consciousness along with that in the copies exist in a holographic projection of Uniform not without "intervention" of consciousness in separateness of each copy, without losing thus unity in a holographic projection owing to its main property, as holograms, as well as getting the unity in time of coexistence of the individual consciousness and a body.
  Consciousness is not the incorporeal, ideal, unique, capable self-developing in own loneliness, as, for example, thought Hegel. On the contrary, in a holographic projection consciousness exists among copies of things, which are being updated by it in the form of a set of copies of the individual consciousnesses representing quite material frequency structures, same frequency formations as things, but higher order, and possessing in the living beings without self-consciousness only ability to self-development, but having self-consciousness in the highest expression.
  Except the frequency structures in a holographic projection there is nothing, and they didn't arise and didn't disappear, but existed, in our understanding, always, changing only the range and harmonics during updating. At this all of them are equal to zero integrally, being in antiphase each other, that is reflected on beingness, which is a derivative of a holographic projection of Uniform, since beingness contains both matter and antimatter.
  The difference between these formations consists in what the simplest structures (the passive) are not able to change themselves on own understanding which they don't have - they are changed (updated) logically in succession only with "challenge" of them from Uniform, more precisely, by their consistent identification by the most complex frequency structures (the active), having the understanding, which "search" themselves in changes by them of the passive.
  Thereby, indirectly, through the passive, are possible changes of the most active. But for "work" of the active with the passive on change of itself it is required steady formations, which are absent in a holographic projection of Uniform.
  This requirement is fulfilled due to consecutive "clutch" of updated frequency structures of the passive that is quite possible for information copies (information packages) owing to loss of pauses between positions of updating of the passive, or pauses between information packages.
  Pauses drop out in each individual consciousness in own carrier (the living being) generally because of a certain duration of processing of each package of information (the threshold of perception). This delay allows as if to catch up by the new package the previous package to every time and replace it, creating in individual consciousness illusion of smoothly current information of the certain forms.
  Thus "the clutch" can be carried out only through frequency structures of the active (consciousness) in the living, connecting in it all incoming frequency structures in the form of pulse information packets in the irreversible sequence of the identification. It means transformation of the arriving information out of the motionless, but consistently replaced formations, into the moving world - as analog up to some extent can serve demonstration of the movie for the audience with that difference that the movie "is scrolled" inside of the active and it makes the active oneself.
  Fluctuations of one sign in the form of the separate packages of information (impulses), which are arriving consistently in the processing centers of the living being, are being merged in them in the holistic material, being transformed to the picture not the frequency type, but, for example, into the picture known to us the world of the things and the phenomena. On the one hand, this picture has an information-frequency material basis, on the other hand, the picture of the world represents, like a computer game, an artificial steady formation with own regularities, rules and establishments which can differ for the various measurements, but for which always are typical the current time, motion of the specific objects in a certain space.
  Any living being, that is in the current life "inside" of this world, naturally, perceives it objectively, i.e. it isn't capable anything to change in the world, it cannot manage by this world, similar a soldier in the computer game, but, unlike the soldier, no one has control over any living being in this world - it does everything itself, however obeying to a certain extent the fixed rules. It cannot, for example, cancel the law of conservation of energy, chemical bonds of elements, own metabolism, limitation of life of a body in the conditions of environment or condensation of time with development of all living.
  For clarification, we note that there is nothing surprising in the transformation by the sense organs and the processing centers of incoming data by the living being of the own high-frequency base and the frequency base of things into the macrocosm, known to us, in which the living beings can exist, breed and develop, inasmuch depending on the conditions the wave material formations may manifest along with that the properties of corpuscles. This occurs in the surrounding of the living beings which form the environment, suitable for life.
  For a person is that appears in front of him and in him in three-dimensional measurement, incoming through his sense organs and that he is able to "split" with the help of his intellect during existence of each human civilization. Such is reality in which a person exists.
  All the rest is inaccessible to a person, however thus it isn't necessary to forget that to the single consciousness, which forms all measurements of beingness, naturally, are available everything, but in the form of the manifesting (beingness), into which each individual consciousness tries to penetrate for comprehending of essence of each thing according to own level of development
  This process lasts infinitely, inasmuch Uniform, as "supplier" of things, has no borders, and form-building abilities of the single consciousness are incessantly improved in beingness. Therefore, the question of cognition should be put differently: whether is possible the limit to cognition of things by consciousness?
  And the answer to it consists in lack of opportunity of something inaccessible for a single consciousness. inasmuch consciousness oneself forms, as a result, beingness according to own understanding; but consciousness along with that uses the infinite "depth" of Uniform and variety of things from Uniform, thanks to what consciousness into own uncountable particles can infinitely develop changing oneself with change of each of them.
  In this respect, the reality of the world can be considered as proved if not to rely only on the person who is just one of numerous representatives of consciousness in measurements of beingness, but to keep in mind consciousness, forming to oneself beingness for life and development on the basis of Uniform in the finite infinitely, in what actually makes the meaning of this beingness.
  Beingness in the form of the copies of things from Uniform, merging in each individual consciousness into flow, motion, is formed by a single consciousness through the sense organs and the processing information centers of each carrier of consciousness. Thus, in consciousness of a person, owing to loss a pause between positions of copying, emerges the current time, space and copies of things, whereas themselves things are inseparable, or rather, they are merged 'inside" an infinite Uniform with consciousness (the active).
  Things in an information-frequency form, i.e. in the form of copies, are "allocated" consistently from Uniform, forming not a number of the forms existing together, not travelling wave, but only one form which is completely replaced with another close to previous, i.e. is being updated with the interval, which is required on updating, and so on.
  This consistently updated frequency structure, of course, is not a thing in the true sense of the word - it is its prototype, inasmuch the passive, merged in Uniform, turns out to "allocate" in consistently changing form that means the temporal character of the projection and opportunity the further transformation of these discrete high-frequency wave changes into the corpuscular separate things.
  In particular, these changing frequency formations become separate and rather steady only in consciousness of the living being, for example, a person, thanks to the connection in him consecutive positions (moments) of update of a holographic projection - this is the cause that things acquire motion and change in arising thereby space. If time (consciousness) disappears - there will be neither things, nor space.
  A holographic projection of Uniform is the superhigh-frequency updated structure which is formed, being updated, by a single consciousness in own set through the sense organs of the living beings on the basis of Uniform and it is presented to each individual consciousness in own carrier in accordance with his sense organs, creating his "now".
  We, as people, know only yourself and your sense organs, which present us beingness as the temporal-spatial-corporeal world in motion in the three spatial dimensions. However, space doesn't exist "under" this reality, presented to us, separately from time, things and the living beings, inasmuch the living beings "produce" it on the basis of Uniform through own sense organs with the hidden help of a single consciousness.
  At this, the "velocity of flow" of time depends on the volume of information coming to the individual consciousness through sense organs, inasmuch own time of a person is the information process, representing itself the copying of the material objects, surrounding of a person, by means of his sense organs in the form of the irreversible sequence of the discrete, information-bearing durations, being merged in the human consciousness and in the consciousness of any living being into a picture of incessantly changing surrounding. And all these changes depend not on some arbitrary stream of things, what is impossible for the passive, inasmuch information copies of things from Uniform are initially motionless and invariable, but these changes depend on consciousness: all things are identified and copied thanks to the presence of consciousness in the living beings in the sequence of their address to Uniform in accordance with their own form-building abilities.
  With development of the living in more sophisticated and diverse beings the flow of time is accelerated, reaching the maximum values with the advent of civilization of reasonable beings, as a consequence their conscious actions. Growth of speed of the emergence of new information and, accordingly, its volume leads, finally, a civilization to information collapse and disintegration. [3, chapter 3].
  There are no the living beings - the carriers of consciousness, - there is no the information process of copying also, i.e. the exception of the living beings, or - consciousness from beingness signifies impossibility of existence of beingness in any form.
  Berkeley and Gusserl refused to link the activity of the active "substance" or in our interpretation - the material multiple-united holographic copies of consciousness, with the manifestation of "matter", or in our interpretation - copies of the passive from Uniform which exist, being updated consistently discretely by multiple-united consciousness in the form of material holographic formations as copies of objects from Uniform, identified by consciousness, as the sole tool of retaining of Uniform from "falling" into oblivion, which does timeless Uniform as perceived in the form of updated copies of things from Uniform, identified by consciousness in accordance with to form-building abilities of consciousness.
  The result - ensuring manifestation of eternal Uniform, potentially containing everything, including consciousness, through a holographic projection to the finite, real worlds with consciousness in live, temporary beings. Duality of this timeless formation and along with that the formation, which is situated in time, is permission of an internal contradiction of Uniform, containing potentially the passive and the active.
  As for the material, it in some way is opposite to the ideal inasmuch unites in itself all types and forms, what has density, taking a place; has the energy, connecting all things; as well as is subordinated to these or those regularities. As it seems, it is possible to live and develop in it, inasmuch it is situated in time, which is a condition for spatial distribution of things in their change. However, from where undertakes time and consciousness, if to imply under it a certain active beginning, unlike another passive matter.
  Each thing in these material worlds and measurements, as and these worlds, is the finite in own existence, except the "thing" which belongs to the active, but not to the passive matter. The active is the finite (temporarily) only in "the combination" with the passive, but it is infinite in own existence through discrete updating so how itself forms the real worlds.
  Each individual consciousness in our world is content with the existing manifested, but, unlike consciousness of the living beings without self-consciousness- from bacteria to primates - the consciousness of a person is capable to go deep into essence of the manifested, though it has not the opportunity to get to other measurements with other manifestations and other regularities.
  However potentially, each individual consciousness of a person as the part of the hologram has an access to any another region of the hologram and to full coverage of all hologram. The possibility of the realization of similar access means the overcoming of a barrier of sensations of carriers of consciousness, on insuperability which pointed Berkeley.
  And if we discuss these problems here, this type of barrier isn't completely insuperable that in itself indicates the holographic basis of our world.
  The incorporeal is something without signs of at least some basis, i.e. nothingness, or non-existences. "Nothingness" can "avoid" non-existence only if it is everything as the eternal and infinite Uniform and along with that is detected in time as the finite in infinity.
  Each person understands, what he any moment of the life willy-nilly is address outward (something external), which hardly is empty, but, what is this external and from where appears everything what our sense organs are "touched"?
  Apparently, sensations meet with some basis and not just "Nothingness" though it is impossible to prove by the means which are available for us; but nevertheless this basis is manifested in boundary situations for the person, for example, at the moment of his death at casual circumstances in a car accident, the falling of bricks on his head, and so on.
  Therefore, the foundation is there and the sensations of a person are addressed to it and perceive this aught, and it does not necessarily have to be the same as the person himself, as his consciousness, and along with that the subject existing irrespective of consciousness. Could it be quite strange situation, when things and is, and along with that things don't exist?
  Such opportunity appears only if everything is merged together in infinity in which there is no time. In principle, the subject world can be "derived" into the existence from the infinite which represents by itself both everything, and nothing, however things, which are merged together in the eternal, in the original can't "pull out" from there if even there is a possibility to identify them.
  Nevertheless, a problem of the emergence of the objective changing world is being solved, if an infinite timeless Uniform, remaining the motionless and eternal, may exist along with that as the finite, the temporary, but the real, inasmuch without the temporary the eternal is non-existence.
  However, two prerequisites are necessary for such "co-existence" of the infinite and the finite.
  One of them can be seen immediately: there is everything in infinite Uniform, except time. Hence, there is potentially aught active, thinking in Uniform, as well as there is the passive in it, upon which and in which, in principle, it is possible "to work" to this active and deprive the passive of timeless immobility in some way.
  The second prerequisite consists in providing the formation of the changeable, finite that we determine as existing which express duration and sequence of events, i.e. time. At this, an eternal Uniform remains as the same.
  This finite and changeable can be formed from the passive only by the active - there is nobody more - so, as it can, if it has an understanding of oneself, and, therefore, the essence of the active is the aspiration to changes. However, to realize this aspiration, the active has to "get out" somehow out of an infinity and along with that to remain there.
  From this situation for the active there is only one exit: to have own copies in the multiplicity of individual particles, which, nevertheless, remain united, and this unity coincides with the unity of the active in infinity.
  A holographic formation is suitable for the achievement of this purpose: in a holographic picture each particle of the active doesn't lose unity with all infinite set of active particles and therefore can, in particular, by means of this unity to distinguish, read out and copy using own means things, necessary for own existence, in their connection, identifying theirs from Uniform according to the understanding, which this active has, so, how it wants and can, updating every "moment", i.e. discretely, but infinitely of a holographic projection as the basis for its own existence.
  Frequency particles-copies of the active, or particles-copies of consciousness, thus, "receive" out of an infinite Uniform the frequency copies of things (the passive), which are required for "replacement" (update) by them of previous frequency copies of things in a holographic projection. The things themselves remain in an infinite Uniform in a state of fusion with consciousness, and along with that by means of copies of particles of consciousness are manifested as a result in the form of the environment surrounding particles of consciousness as if outside and from within. That is, in the manifested reality the "objects" from Uniform don't appear as such, but they are present nevertheless, at this reality in the form of copies which are being updated. A holographic picture by itself of all that are being manifested in time, can't but be the material. By definition, this picture contains the frequency formations. Multiple copies themselves of a single consciousness, which possess self-consciousness, have one frequency structure, the living beings without self-consciousness have other frequency spectrum, and things from Uniform, identified by particles of consciousness, are formed by consciousness in the form of the information copies of things as the simplest frequency structures which are qualified as lifeless matter, and which make the real worlds. At this, in the sum this undulating holographic structure is in antiphase, i.e. it is equal to zero according to its balance.
  Interestingly, this process falls under the Hegelian triad, inasmuch the thesis in the form of eternal and infinite Uniform passes into the antithesis in the form of the finite in the infinite update (a projection of Uniform), i.e. into time, coming to the end as the synthesis in the formation of the equilibrium unity of the temporary, the finite in infinity and the infinite, the eternal, the motionless, that holds all system in existence in spite of the fact that this system according the material balance seems to be absent.
  A holographic projection, formed by consciousness, has no motion, but, as it is paradoxical, it is changing, more precisely, it is the updating sequentially picture, owing to the indissoluble communication of consciousness in the projection in own multiple-single expression with timeless Uniform, in which everything is merged together, but it can be "allocated" in the form of motionless copies every "moment" (the position) of updating.
  Consciousness gets opportunity of life in sequences of these updates of the projection, the opportunity to change, but at this, an eternal infinite Uniform "comes out" thereby into the real beingness, as if coming to life in time and along with that, retaining itself from falling in non-existence in which can occur nothing.
  Thus, there is no motion in an eternal and infinite Uniform - and that is understandable for the timeless, there is no motion and in a holographic projection of Uniform, - and that too is understandable: consciousness no need to move copies of things from Uniform - it is enough only to update them in the information process of identification in irreversible sequence on the basis of Uniform, in which a single consciousness has an access, as if browsing it, on what has paid his attention to Fichte in due time: "I am contemplating some not-I, and it thus isn't inherent anything more, except contemplation. It believes itself in contemplation, as such, quite apart from not-I; it contemplates on one's own initiative without the self-slightest enforcement from outside... it believes them as a display of something outside of its being. - In this outside available aught displayed characteristics must be indeed, not by virtue of their disposition in the minds, and utterly regardless from I. according to their own, in the most thing reasonable laws. No-I does not generate the contemplation in I, I does not beget the nature not-I, but both must be completely independent of each other; and yet between them there must be a profound harmony" [4, p. 301].
  The ratio of consciousness and of the passive from Uniform, which is similar to presented Fichte, can only be realized in the holographic picture that is formed by the single consciousness on the basis of the passive from timeless Uniform.
  Only in this case the form-building abilities of consciousness can find to themselves application what in a certain degree there corresponds also Fichte's thesis: ""... I oneself is for myself the object whose properties under known conditions only depend on thought, but whose being must always be assumed" [4, p. 380].
  Therefore, the disembodied spirit don't need as the producing cause of motion, but without not disembodied at all consciousness (the active), as it turns out, can't go, inasmuch without it there is nobody to carry out the update procedure, forming time, and hence, motion, and ultimately, events.
  The compatibility of Uniform and a holographic projection, in which a single consciousness also acts among countless holographic copies that transform into objects of beingness, presupposes the initial formation of these objects in the form of sequential discrete information packets-pulses, which are copies of the selected fragments of things from Uniform, coming to the sense organs of living beings on the basis of updated in its projection of the ultra-high-frequency wave-like structures with harmonics containing relevant information.
  Consciousness only needs to update these copies, using the potentially inexhaustible reserve of the One, to which consciousness from the projection has access coinciding with consciousness in Uniform.
  The hologram itself in the form of a holographic projection
  So, the dual Creation containing the timeless Uniform and its frequency temporal projection turns out to be able to form beingness in its totality only if the projection of Uniform is a hologram. It is thanks to this that the projection can create an information bridge between Uniform and beingness, which ensure the unity of actions of the entire projection and each of its parts, since in a hologram any part of it repeats the whole.
  The hologram itself is in the form of a holographic projection of Uniform is a high-frequency formation as a product of the superimposition of several coherent waves, which gives a stationary interference pattern, since the phase difference of the waves does not change.
  In a hologram, each particle of the active does not lose its unity with the entire single-multiple infinite set of the active particles, and therefore can, in particular, with the help of this unity, to recognize, read and copy from Uniform (an infinity out of time) in frequency form by means and methods, which it is available, necessary for own existence the things in their connection, recognizing them in accordance with own mind (intellect), coupled with form-building abilities so, as it wants and can, updating every "moment", that is, discrete, but infinitely, a holographic projection as a quasi-temporary basis for one's own existence in the current reality in the form of the living beings in this information process.
  Particles-copies of the active (consciousness), in the association with copies of the passive in a current reality, are able thereby to receive from Uniform the "necessary" copies of things (the passive) for them to replace as a result existing copies of things in beingness, including replacing own material base, as well as updating also themselves.
  Respectively, consciousness potentially possesses by everything in infinite Uniform, projecting this everything through the discrete updating into time stream at own discretion, and the irreversible sequence of updating as a result gives the moving and changing world for consciousness.
  Consciousness can't but "see" in Uniform the reflection of things known to consciousness and therefore it is capable "to correct" them, using an extension, that provides Uniform, not forming the things anew. At each updating all previous in a projection is replaced by other, but on the same basis; in other words, all content of a projection changes for position of update slightly. So, discretely, a projection of Uniform and respectively beingness, derivative of a projection, or the existing real reflects in own change the completeness and nothingness of Uniform [see e.g. 3, chapters 2.1, 2.2, 2.3].
  It is curious that science connects motion, which is absent in a holographic projection and which is manifested just before our eyes, with time which too doesn't exist without consciousness. Science thereby objectifies motion absolutely, inasmuch existing scientific theories believe reality not as result of action of consciousness on the basis of Uniform, but - as the spontaneous natural phenomenon, which is impossible due to its meaninglessness in relation to development, which is provided by the influx of information, and only the living beings are able to perceive it, but not inanimate objects of any type, which was shown above.
  Whatever it was, but the one who "twists the movie" is the founder of illusion of the motion, and actually - is the founder of time, i.e., eventually, events. Time in itself doesn't arise just like it doesn 't occur the moving subjects on the film, if you don't start scrolling it.
  This fact was noticed long ago by the religious consciousness, but this consciousness didn't find other explanation as soon as to offer as the founder and the propulsor of all real - some external, reasonable, lively, ideal and omnipotent being. This omnipotent, omniscient, perfect being has been called God.
  The contradictory nature of this creature is undeniable and is caused primarily by the fact, that human limitations required the patronage and protection by some highest creature with the supernatural properties, and along with that humanizing him, that is, doing this highest creature in own fantasies by the same limited being as they themselves.
  This issue is considered in more detail, for example, in my work "Creation - a hologram at the base or a matrix (critical review)?" [5].
  Nevertheless, the denial of an infinite creature, for example, by atheists, too leads to the mistake consisting in that instead of it on this place a person and mankind is put, i.e. - the finite, which, by the definition, can't be an eternal (infinite) and omnipresent.
  It means, that if there is some highest, it has to be live, reasonable, material, all-pervasive (multiple), it has to change oneself for own development, and along with that it has to be the eternal (the infinite). With all of this the highest creature doesn't need to be omniscient and all-powerful owing to the absurdity of these properties.
  However, this highest creature, due to the eternity (the infinity), has to be motionless and unified, i.e. be out of time, but, in the opposite to these characteristics, this highest creature has to possess by liveliness, rationality, materiality, plurality, which are found only in time.
  How in the highest creature all these properties can be combined?
  Paradoxically, but if to accept for truth existence of an infinite Uniform, which includes in itself potentially everything: the passive (things) and the active (consciousness), as well as the consciousness, understanding itself, then all contradictions are removed; but they are removed only under one condition - under an exit the active and the passive into time; however an eternal Uniform isn't capable to exit into 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 some active, which owing to own activity, naturally, can't "be dissolved" in inaction only in Uniform . 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, as if is separated from Uniform, remaining also in it, having thereby the opportunity to use all infinite content (potentially) of Uniform in "own" projection. In this way an infinite Uniform, remaining in eternity, is manifested in time, i.e., it avoids non-existence. Though, of course, in this process of the manifestation there was no beginning, there will be no end also.
  If there were no the active (consciousness) in Uniform, then the infinite passive from the One could not manifest itself by definition, and there would be no one to manifest it and use it. So, in this case, whether there is such Uniform or not does not matter.
  That is, without the active in Uniform there couldn't also be a projection of Uniform in which consciousness "acts" infinitely, but discretely as the 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" [6, 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 by the discrete infinite series the finite formations, which every "moment" is updating, by 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 in it loses nothingness and becomes by everything.
  In beingness, which is formed by consciousness in own set, all 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 a single consciousness its present time ("now") by available means, in particular, by means of the sense organs.
  Thereby each living being receives the 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 the individual consciousness, which, in turn, finding itself in the outside general world, or the external time, forms the own world, its "now".
  It is clear hence that, remaining motionless and single, a 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 the living beings who sense and coordinate own actions in compliance with environment (live), as well as the 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 the 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 [7; 3, chapters 1, 2.1].
  Motionless, eternal Uniform along with that is in own 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 what can according to own form-building abilities in the form of copies from potentially infinite 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 the information copies of objects from Uniform on which the consciousness as if looks from different foreshortenings, "allocating" things and oneself from the "dissolved" state,
  "Things" thereby acquire respectively from position to position the various places and states, in sequence which each holographic copy of a thing in each position is updated with ultrahigh frequency.
  It means the 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 are formed in this or that change, in the basis which are the holograms, replacing by others. These worlds for any consciousness move, change, but, in fact. every "moment" are updated by the information copying; in these worlds consciousness can act already in the form of own countless particles-copies in the living, 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 the universal beginning out of nothingness, but a deep infinite Uniform and the multiple finite formations, manifesting 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 an 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 the human sensations. [9, p. 76-79]
  Hume too considered that existence of the objects outside their perceptions is unprovable: "We perceive only properties of those forces which are available to senses" [10, 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" [10, 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"[11, p. 103].
  It is possible to argue with presented opinions of the previous thinkers, time a person himself with all his content yet correlated to the infinite.
  If to recognize that a 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 the 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, that sometimes happens to the creative personalities who live for moments a certain fusion with a single consciousness in the form of an insight of one kind or another.
  A material holographic projection in its infinite variety and 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" [12, 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 abilities and activity. However, things in beingness, among which and in which consciousness is found in the set of the living beings, influences on consciousness, limiting consciousness in action, in liberty of choice, as well as changing it when the consciousness comprehends the essence of things in 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 the infinity with one sign and along with that as the infinity with opposite sign. Therefore, an infinity can be presented and as set of the material structures with the opposite characteristics.
  On the other hand, an infinite, eternal Uniform, comprising potentially everything, has to include also consciousness. This position is proved by the fact, that a person contains certain "dead" matter, and certain "live" consciousness.
  A 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 in the finite.
  In this situation an 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 also Uniform, becoming by non-existence.
  However, the fact of our existence confirms lack of non-existence.
  Thus, to all appearances, Creation has two hypostasises: an infinite Uniform, containing all things as if in the 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 the antiphase.
  In a projection the preparation of Uniform has opportunity to be expand and be swerved, or to be updated each position (moment) in the form of the infinite discrete process by the multiple-single consciousness, which forms thereby time, inasmuch each update can't but have the duration, and the subsequent update occurs through a pause.
  Uniform only in the presence of a similar projection can "go out" in actual existence, or into time, remaining along with that as the infinite and motionless. Advantage in this case lack at one or another hypostasis of Creation, 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 able, through projection, to "create" the reality, known to us, from the "material" of Uniform in accordance with own understanding.
  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 the thing, as such, but to an 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 the 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 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" [11, 1.1., ј8].
  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, the development of this world together with consciousness isn't denied also; along with that 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, "the output" of the infinite into the 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 a 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 a 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 a person as the thingness worlds due to coupling of the positions of the updates in his inertial consciousness. Such loss of a pause between the updates of copies for each individual consciousness in a 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 beings - 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.
  That is, the powerful energy of the ultra-high-frequency wave-like structures of a holographic projection of an infinity out of time (Uniform), which carry the corresponding encoded information in their harmonics, is converted into the mass and energy of the objects of the current reality, which are related to each other in accordance with the well-known formula E = mc².
  As a result, for the consciousness of each living creature is formed the current time with space, in which objects can move and interact, acquiring mass due to the energy of ultra-high-frequency wave-like structures of a holographic projection of an infinity out of time.
  It is also necessary to note that the highest consciousness, or consciousness understanding itself in the living, seeks to usual living beings which do not bear in itself meaning creative programs, in order to merge with them, because the highest consciousness through the lowest consciousness in usual living beings, as a result, receives something that they cannot have separately - not only a computer-reflecting component in the process of acquiring 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 living body and a thinking creative 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 the participation of the thought processes of different kind.
  They jointly - on the basis of the 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 the blissful life, nor the perfection and the 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.
  Thus, each particle, in this case, from the multitude of particles of consciousness, is able to communicate instantly with any other particle irrespective of distance, which is absent in a hologram for them, making thereby a single consciousness. All particles along with that have own life, dissimilar from lives of someone; limits of these lives are confined to finite existence of their carriers, in particular, by the life of a person, but the number of which is infinite.
  These individual particles of consciousness, as the parts of a hologram, - too the copies, having a single infinite consciousness in the quality of the original, more precisely, any of these particles comprises all single consciousness and vice versa.
  A person seems insignificant, surrounded by oceans, mountains, star scatterings. But it is not so.
  A person - the most perfect, unique and completed representative of Creation as a whole, because he in own holographic basis combines the simplest frequency spectrum of things, the complex frequency spectrum of the living beings without self-consciousness (only sensing beings) and the most complex spectrum of the self-conscious beings.
  At this combination (merge) each person is an image of Uniform, inasmuch he is equipped with everything that is only possible in Creation, - there is no only of eternity of Uniform. Anyway, a person is the interaction of the lifeless, thingness components, the consciousness of the lowest level (the level of sensations) and the thinking, projecting, understanding itself consciousness which in its single expression "holds" all beingness in a state of change, updating a projection of Uniform, and consciousness is a key link in dual system of Creation, doing it stable by means of the removal from nothingness, into which without consciousness would turn everything.
  The active (consciousness) in a person provides for oneself the actual, though every time temporary life, which brings into consciousness the changes.
  Consciousness in its individual expression, appearing in finite beings over and over again, keeps its active character, its main frequency basis due to actions in the resisting world, which consciousness seeks to change as soon as can, despite all obstacles arising before it.
  Consciousness, which is the frequency structure in own particles, is subjected to failures in the process of update in a holographic projection. These purely statistical mistakes, happening in super-high-frequency formations, can change the quality of the formation and even to destroy it at their accumulation, what happens to the passive (things), as a result of what things are finite under form; this, how it seems, has also to dislocate the frequency structure of each individual consciousness, up to his destruction.
  However, it doesn't happen for the following reason.
  If the passive (things) isn't capable (things have not consciousness) to correct happening changes in own basis (the frequency spectrum) and sooner or later it is degraded - any thing, as the passive, has not the aspiration to keep anyway its feature, which thing is not aware, having only standard feedback mechanisms preventing its chaotic disintegration - then every living being, and not only a self-conscious being, by all possible ways, which it has enough, clings to life. Thereby, consciousness in any living being keeps its main feature - the activity, or th inescapable aspiration to the changes in itself and round itself. However, consciousness in any living being can't influence destruction of thingness components of the body, disintegration of which stops the functioning and existence of this symbiotic formation (concrete living being).
  Existence of consciousness into things and among things, as well as near other particles of consciousness in the form of the living beings, on the one hand, allows each individual consciousness on reactions to its actions to correct the structure of own frequency kernel at means of a single consciousness, restoring this kernel, and thereby not to lose own feature - the aspiration to the changes, i.e. liberty in a varying degree of the expression.
  In other words, the actions of a person, promoting the restoration of the frequency structure of individual consciousness, allow to be by eternal to each individual consciousness. Therefore, consciousness cannot be separated completely from the living beings and it is compelled for preservation of itself again and again "to plunge" itself into the living beings. This way, i.e. discretely, consciousness preserves itself as the active in the finite temporal world infinitely.
  On the other hand, similar temporary existence of consciousness in the finite being provides the ability to use changes in itself and round itself, which it is capable to sense and/or understand, anyway, with advantage for itself, but not to the detriment.
  As a result, the stay of the active beginning in a person not only gives to a person as to a separate being, conscious life, higher which anything isn't present, but also each individual consciousness has an opportunity in actions of a person to be changed and along with that to keep own kernel from destruction, remaining, unlike the things, as the eternal and along with that, possessing individuality inherent only to it.
  The consciousness of any living being, and not only person, creates own world, its "now", scanning through sense organs the surrounding, penetrating thereby locally into boundless Uniform.
  Naturally, any individual consciousness having a certain level of development, cannot cover by sensations of own body-carrier and by its understanding all infinite Uniform; but it is capable by those means which it has (a person has five main sense organs), and by those forms which single consciousness provides to it according to its level of development and type of its carrier, to identify in Uniform the things corresponding to its life cycle, and by consecutive irreversible copying through a pause to form own time, which is "transformed" in each individual consciousness due to loss of a pause in it in colourful, moving and changing "now", in which this individual consciousness can exist in the company with other particles of consciousness among recognizable and copied things, remaining inseparably with own carrier for a certain time in this existence and sensing this existence.
  Thus, it is possible to note that according to the offered model of the dual Creation quite possible is the existence of the actual active infinity (consciousness) and th boundless, potentially full by all things, but the passive infinity, which are merged in timeless and motionless Uniform, as well as the existence them in infinite change discretely in a holographic projection of Uniform, which is "converted" in each individual consciousness into beingness with the moving and changing things.
  In this model Uniform and its projection sustain each other in the form of the equilibrium dual system, and they aren't capable to existence in separateness. Their division would mean disappearance of Uniform, so how separately it is net zero, or it is nothingness.
  A single consciousness finds itself in plurality of particles-copies in the world into time, and thereby the motionless uniform consciousness in Uniform through its projection becomes capable in the form of copies to alter itself through the change of own particles-copies providing it by information about own finite lives in the living beings infinitely at a support on things in the form of copies manifested by them from Uniform, which there is everything and nothingness in own infinity, as if enlivening in this process Uniform, full by everything.
  An infinite and timeless Uniform, thus, is the merged together the active and the passive; but in own projection it is presented by a multiple steady active, seeking to development, and - the passive, receiving different forms. The passive makes base for this development in infinitely updated by the active a holographic projection.
  This duality is the only condition of manifestation Uniform, or - as a result - such duality is the only condition for life and development of consciousness.
  It is curious that, represented as "thing in itself" the timeless, infinite Uniform, is being "unpacked" by sense organs of the person every instant - just look around, - thereby Uniform gives the opportunity to human consciousness to recognize his existence without belief in something fantastic, all-powerful and external.
  Each person understands own spiritual essence, i.e. - understands that he is not a thing, that he can do a lot of things on own understanding, but when everything goes well in his life, the person, as a rule, doesn't think about virtual subjects.
  However, at these or those failures, as well as at the end of life, he willy-nilly looks for support, understanding own powerlessness, and often - and a vanity of hopes, one prays, another person meditates - and he can be addressed to God, an idol, etc.; but any person is addressed in fact, without noticing that, to own essence - to own consciousness: and this address is equivalent to the appeal to single consciousness.
  In reply he receives that looks for: either hope, or confidence, or if everything is very bad, - consolation.
  A person as image of Uniform, creates own "now", naturally, with assistance of Uniform which can't but respond on him.
  
  Literature
  
  1. Peirce C. S. The Approach to Metaphysics. Philosophical writings of Peirce. N. Y. Dover Publications, Inc. 1955.
  2. Hameroff S., Penrose R. Orchestrated Objective Reduction of Quantum Coherence in Brain Microtubules. The "Orch OR" Model for Consciousness. Wayback Machine - 1996. Архивная копия от 12.04.2012.
  3. Nizovtsev Y. M. The person as the hologram. 2016. [Electronic resource]. Access mode: www.litres.ru; Amazon.
  4. Fichte J.G. Foundations of the Entire Science of Knowledge. Cambridge. Cambridge University press. 1982.
  5. Nizovtsev Y. M. The vicissitudes of beingness (collection of articles and essays). The article "Creation - a hologram at the base or a matrix (critical review".
  2021. [Electronic resource]. Access mode: Amazon. Nizovtsev Yu.
  Низовцев Ю. М. Мироздание - голограмма в основе или матрица (критический обзор)? 03.11.21. Журнал "Топос". РФ. (Nizovtsev Yu. M. Creation - a hologram at the base or a matrix (critical review)? 03.11.21. Magazine "Topos". RF).
  6. Cantor G. Gesammelte Anhandlungen mathematischen und ohilosophischen Inhalts. Ed E. Zermelo, Berlin: J. Springer, 1932, reprinted Hildesheim: Olms, 1966; Berlin: Springer, 1980, 1990.
  7. 1980. David Bohm, Wholeness and the Implicate Order, London: Routledge, ISBN 0-7100-0971-2
  8. Hobbes T. Leviathan. The English Works of Thomas Hobbes of Malmesbury; New First Collected and Edited by Sir William Molesworth, Bart., (London; Bohn, 1839-45). 11 vols. Vol. 3. 12.09.2015. [Electronic resource]. Access mode:   9. Berkeley G. A Treatise Concerning the Principles of Human Knowledge. Edited by D.R. Wilkins. Dublin. Reissue 1734. [Electronic resource]. Access mode: www.math.tcd.ie/.../Berkeley/HumanKnowled
  10. Hume D. Philosophical Essays Concerning Human Understanding. London. The copytext is the 1777 edition. [Electronic resource]. Access mode: www.david hume.org/
  11. Kant I. The Critique of Pure Reason. University of Adelaide. 1781/1998. The web edition published by ebooks Adelaide. [Electronic resource]. Access mode: ebooks.adelaide.edu.au > Library. ebooks
  12. Fichte J.G. The vocation of Man. Trans. Peter Preuss. Indianapolis (Translation of Die Bestimmung des Menschen (1800). [Electronic resource]. Access mode: http;//archive.org/details/vocationofman00foch
  
  Chapter 3.
  And yet, do I think, and, therefore exist, or vice versa?
  
  If we recall the maxim of Descartes: "I think, therefore I exist", which he attributed to a person, then he clearly unfairly neglected the rest of living beings, because they also think, because once they get into existence, they, feeling own existence and therefore wanting to prolong it, are forced to figure out how to adapt to what is, in order to stay in it, without which a person cannot also do, which indicates for them the priority of existence and the secondary nature of thinking. However, the separateness of a person from the animal world, which happened, also indicates another directionality of his thinking.
  Undoubtedly, receiving, processing and transmitting of information is common for an artificial intellect, a person and other living beings, since they all have sensors for receiving information, a center or centers for processing information and devices or organs for transmitting information.
  But do they all understand the fact of their own existence, and if they do, how does this understanding differ?
  If we assume that an artificial intellect (AI) thinks, then its thinking is enclosed in the framework of a formal logic, which is nothing more than a consequence of the programs embedded in it, and it is able to solve tasks that are set in front of it externally, after connecting it to work, in a list, limited to those same programs.
  That is, AI functions like a common calculator, operating with symbols that do not turn into sensations, since it does not need them due to its lack of independence, since it works for a certain user and this user uses the results obtained by it for his own needs, and AI does not select this user, but the user selects it.
  This means that AI, existing in reality, but focusing on an external consumer, solves the tasks of an external user of information, without having its own needs. Therefore, the concept of "existence" is absent for it.
  Then AI does not think, but functions within the framework of the tasks assigned to it from the outside according to certain programs without understanding the target nature of these tasks, functioning mechanically, and only when it is connected by someone to an external energy source.
  From this we can conclude: such complex and ordered procedure for processing information by an artificial intellect does not provide it with the opportunity to think independently, and it can only serve as means to facilitate the thought process of an external user of AI to solve his own tasks.
  Now let's see how an object, possessing energy, will react to the uncontrollable influence of the environment on itself, if it is able to receive, process and transmit information to interact with this environment, thus being a consumer and source of information to solve mainly the task of holding oneself in this environment.
  Such object can be not only a person, but also all other living beings, since they correspond to all the mentioned features.
  Living beings, like AI, process information in their centers to solve tasks, arising from their interaction with the external environment, but being, unlike AI, independent users of the results of this processing are forced to represent this environment not in the form of symbols, and essentially as phenomena and objects for one's own understanding, for example, representing oscillations of one frequency as heat, other frequencies as light, third as sound, etc.
  This kind of representation of the environment allows to sense it and exist in it applying to changes in these sensations - from pleasant to useful or disastrous.
  This adaptation to the useful and pleasant, as well as the avoidance of deadly sensations, inevitably leads to the formation in living beings of considerations of what can be done and what is undesirable to do, and this is nothing more than a thought process - more or less primitive, depending on the development of the being, which enables them to retain the ability to perceive sensations in all spectrum possible for them, and among them pleasant ones.
  Therefore, not a single living being wants to abandon this process, and in this respect perfectly understands the fact of its own existence, which indicates the primacy of the influence of the environment, which causes living beings to respond to it in the form of considerations based on the analysis of sensations, how to preserve oneself in this environment.
  In other words, living beings realize the fact of their existence by converting arbitrarily changing external and internal information influences and signals into sensations, which are the product of automatic decoding of frequency type data entering their senses, and they get the opportunity to find the most pleasant sensations and avoid unpleasant ones. or fatal sensations, thinking how to do it in this process of adaptation to the environment, and this process is existence for them.
  This means that for all living beings, who are the only independent consumers of information from all objects of beingness, the results of automatic processing of incoming data in the form of sensations allow them to navigate in the environment in order to at least stay in it, in contrast to an artificial intellect, which is not an independent consumer of information. In addition, due to his lack of sensations, it doesn't have to save anything.
  That is, living beings process incoming data, mainly of a frequency type, only to convert them into their own sensations, thanks to which they are able to draw conclusions about ways to keep themselves in the environment in order to obtain pleasant sensations, which constitutes for them the process of thinking, which, therefore, it is a derivative product of the information processing process in the corresponding centers of living beings and relies on the results of this processing in the form of sensations.
  The aforementioned comparison of living beings with an artificial intellect has shown that receiving and processing of data using certain programs is not directly related to thinking, since both a living being and an artificial intellect or a computer do not understand, how does the process of processing the signals coming through the sensors, which proceeds by doing so automatically. Then an artificial intellect transmits the results of information processing, also without understanding them, to some user, whether it is a weather report or a translation from one language to another, whereas a living being, receiving these results in the form of sensations, perfectly understands them, uses them and does not want to lose them, thinking inevitably to about how to do it in the best way.
  This fact itself means that it is not thinking that determines the recognition of its own existence by any living being, but, on the contrary, the desire to exist in the form of perception of sensations causes, willy-nilly, considerations about ways to preserve sensations.
  This desire to exist is realized by living beings in the following way.
  The centers that process incoming information give commands to both cells and all organs of the body, including it as a whole, as a result of which this organism is constantly applied to a changing environment in order to preserve the sensations received from the senses and, if possible, improve their quality. i.e. to make them more enjoyable. And all these living beings do not want to lose the sensations they receive and, accordingly, the desires for the sake of empty nothingness, with which they are familiar from sleep, fainting or falling into hibernation. The sensations themselves not only provide them experience of life with all its diversity, but also give them an impetus to preserve these sensations in posterity.
  Thus, every living being, first of all, wants to stay in the information flow, which it is able to perceive at the level of its sensations and comprehend the ways of acting in the environment arising on the basis of sensations, i.e. every living being differs from things that understand nothing, including an artificial intellect or a computer, the fact that it uses the data processed in the management bodies for its own benefit, preservation and reproduction, competing in this with other living beings.
  Therefore, all common living beings are active, that is, they consciously, but mostly on the instinctive-reflex level, use the environment to maintain themselves in action (nutrition and metabolism), trying to push competitors away from food (dominance), in contrast to a person whose activity is not limited only by instincts. and reflexes on a hormonal background.
  The finiteness of their own existence, which all organisms, except humans, do not understand, but feel by the deterioration in the functioning of certain parts of the body, they overcome by procreation (transfer of their own genome) in all possible ways, up to budding, which requires a special program of growth and development as individual, and general (generic). This program is already at conception laid in every cell of the organism.
  For the most developed beings - mammals - the current reality is reflected directly in the feelings, images and considerations of any animal at every moment of the present, constituting a circuit in which it can act most effectively, feeling that, what are able to recognize the existing sense organs; imagining something, that can reflect the shape and some components of the surrounding objects in accordance with the signals from the senses, as well as the available memory; thinking about what and how to do (be) in the current situation, applying to it.
  Thus, the displacement of the user of information, as it were, inside the object, more precisely, its coincidence with the object for the consumption of incoming information, after its processing turns this object into a subject of action, capable of being aware of own presence in the environment, that is, own existence, with help of reacting to changes in its sensations by developing the considerations of how to be in order to continue to be. So, willy-nilly, one has to recognize this reaction as thinking, albeit forced, produced solely for adaptation to the environment.
  In other words, the process of creation by already this subject of considerations "how to be in order to be" is stimulated only by possible actions in the existing environment, represented by the whole gamut of available sensations, and for sufficiently developed beings it can be designated as the most complex type of adaptive thinking, giving this term a broad concept, because in addition to feeling, these beings are able to create virtual, that is, mental images of real objects, feel disgust for some of them and sympathy for others, deciding inwardly how to avoid some objects and bring others closer to themselves.
  This means that the flow of considerations (thoughts) interconnected in one sequence or another has only one basis - awareness of one's own existence through sensations.
  Therefore, even the most primitive living being, starting to perceive information at birth, realizes itself as existing, and losing the ability to perceive it, for example, in a dream, during a swoon or hibernation, receives a void of non-existence, in which calls to action, that is, thoughts about the immediate arranging oneself in the environment become irrelevant and therefore absent, appearing again only upon returning to reality in the form of making decisions for certain actions in order to preserve sensations.
  Thus, for all living beings, including humans, thinking is found only as a derivative of the being's ability to perceive information that introduces it through sensations into existence, which provokes the emergence of thinking of different levels.
  Nevertheless, no living being, except man, strains himself with the thought that it exists, constantly feeling this.
  However, over time, among living beings, there were those who did not limit themselves to the fact of feeling their own existence using thinking only in order to live in a cloud of these sensations, but also have understood the fact of own existence for the reason, that they felt the need not only, like everyone else, feeling themselves in the world through adaptation to it, but also have experienced the need to solve the inverse problem - to try adapting the environment for themselves by any available means, up to conscious destruction of fragments of this environment, including creatures like them, not only to satisfy urgent needs, but also to satisfy their interests, dreams and even fantasies in all conceivable areas that life gives.
  Apparently, this new feature of the human consciousness was reflected by Rene Descartes in his "Principles of Philosophy" in the section "On the Foundations of Human Knowledge".
  He speaks thus of the sign of a person's existence: "... we cannot but believe that the conclusion I think, therefore, I exist truly... ... we exist only because we think... ... we still doubt whether there are bodies in the world, but we know with certainty that we think" (see, for example, "Anthology of World Philosophy". Volume 2. P. 239. "Thought." Moscow. 1970).
  Descartes further explains what he means by thinking: "Without a doubt, all kinds of the thought activity that we note in ourselves can be attributed to two main ones: one of them consists in perception by the mind, the other - in determination by the will. So, to feel, to imagine, even to comprehend purely intellectual things are all just different kinds of perception, whereas to desire, to be disgusted, to affirm, to deny, to doubt are different kinds of volition..." (ibid., p. 246).
  Thus, Descartes believes that the totality of the types of the thought activity indicated by him is a true sign of a person's recognition of his own existence.
  Of course, this is not so, since all the properties of consciousness indicated by him are also present in the consciousness of the highest mammals.
  The difference between them and a person, presumably, lies not in thinking as such, but in the directionality of thinking.
  As mentioned above, the same highest mammals, for example, primates, do not think about high matters, such as knowledge of the surrounding world, self-improvement, but only about how to survive and better settle in their own environment, adapting to it, with the transfer to own offspring of the property to experience pleasant sensations. Nothing else interests them, while human thinking is directed not only to adaptive reactions in relation to the environment, but also to its possible subordination to oneself.
  For a more effective solution of the latter problem, hominids gradually developed, in addition to adaptive thinking, expressed mainly in the form of instincts and reflexes, the ability to think logically, which they later strengthened by the invention of artificial intelligence already in the guise of a technologically advanced person.
  The person who came out of a hominid also concluded that the combination of known things and processes in other ways can make an even more significant contribution to improving his comfort, make him stronger and more significant, especially since all new achievements can be recorded in writing and thereby create an extensive database data, expanding it from generation to generation.
  This kind of combinatorics requires only ingenuity and a desire to change something, that is, a manifestation of interest, which is characteristic of any person.
  Combinatorics in combination with formal logic, of course, significantly accelerates technical and cultural progress, but this combination does not give drastic turn of events due to the relatively insignificant increase in new information to the existing database of mankind.
  However, an additional program embedded in the genome of each person expands the potential of his thinking almost indefinitely, allowing the initiation of arbitrary, or illogical thinking, which is called creative, in track with goal setting.
  This type of thinking, with the help of techniques found over time, generally denoted by intuition, is able to pull a person out of the circle of the known into the space of acquiring non-obvious knowledge, further accelerating the development of his material and cultural base and his own self-consciousness, and an increase in the level of the latter affects more turning to oneself. and not on improving external comfort for oneself.
  Apparently, all these types of thinking, and especially creativity, prompted Descartes to formulate the maxim: "I think, therefore I exist", the validity of which is undeniable only in one case, if by it he meant the ability, that has developed in a person, to change the existing reality, revealing the secrets of one's own existence within the framework of goals possible at a particular level of development, what other natural beings are not capable of, satisfied with what is.
  
  Chapter 4.
  How do thinking and consciousness relate to each other?
  
  If we follow Descartes' thesis: "I think, therefore I exist," which he has attributed exclusively to a person, then, contrary to him, it turns out that both primates and, in some respects, even the artificial intellect think. However, if this is the case, then they are hardly equivalent to a person in understanding their own existence. Therefore, it would be nice to understand what it is in a person, in addition to the ability to think, making him a person compared to a monkey or a robot.
  of human cognition" argues about the sign of existence of the person so: "... we cannot but believe that the conclusion I think, therefore, I exist truly... ... we exist only because we think... ... we still doubt whether there are bodies in the world, but we know with certainty that we think" (see, for example, "Anthology of World Philosophy". Volume 2. P. 239. "Thought." Moscow. 1970.
  Descartes further explains what he means by thinking: "Without a doubt, all kinds of the thought activity that we note in ourselves can be attributed to two main ones: one of them consists in perception by the mind, the other - in determination by the will. So, to feel, to imagine, even to comprehend purely intellectual things are all just different kinds of perception, whereas to desire, to be disgusted, to affirm, to deny, to doubt are different kinds of volition..." (ibid., p. 246).
  Thus, Descartes believes that the totality of the types of the thought activities indicated by him is a true sign of a person's definition of his own existence.
  For our part, consider whether these types of the thought activities are present in animals.
  Let us take a cat about which much is known because it is the most popular pet.
  The cat, of course, wants to eat something when she is hungry, but it is clearly disgusted if she is given tasteless food, and it confirms this disgust with all its behavior. The cat has a negative attitude towards moving it from a familiar place to an unfamiliar environment and may express its dissatisfaction with anxiety and even specially performed defecation in a conspicuous place. As for doubts, it is problematic to force this animal to perform actions that are unusual for it. Trainers are well aware of this, since any cat expresses doubt or even denial with its whole appearance if it is forced to perform some circus exercises.
  If we turn to the types of the perception pointed out by Descartes, then not only animals, but all living beings have certain sense organs, as well as the organs for controlling their body. The organs for controlling in animals this is the brain and neural networks, in plants and bacteria, part of their organizing cells, which allows all of them to exist in the environment for a certain time.
  Therefore, since there are sense organs, then all living beings have the ability to the sensations of one kind or another, transmitting the data received by these organs to their control centers, which process this data, turning it into information necessary for controlling the organism, and on this basis, over time, recipes are developed that in the course of development of organisms become instincts and reflexes, within the framework of which they exist.
  That is, these centers give commands both to cells and to all organs of the body, including it as a whole, as a result of which this organism is constantly adapted to a changing environment in order to preserve the sensations received from the sense organs and, if possible, to improve their quality, that is, to make them more enjoyable. And all these living beings do not want to lose the received sensations and thanks to them, desires, for the sake of empty nothingness, with which they are familiar from fainting or falling into hibernation. The sensations themselves not only give them a feel of life with all its diversity, but also give them an impetus to preserve these sensations in posterity.
  Thus, every living being, first of all, wants to stay in the information flow, which it is able to perceive and comprehend at the level of considerations it has, differing from things that do not understand anything in that it uses the data, processed in the control bodies, for its own benefit, preservation and reproduction, in competition with other living beings.
  Therefore, all living beings actively, that is, consciously, but on a purely instinctive-reflex level, use the environment to maintain themselves in action (nutrition and metabolism), trying to push competitors away from food (dominance), in contrast to a person, whose activity is not limited only by instincts and reflexes on a hormonal background.
  The finiteness of their own existence, which all organisms, except humans, do not understand, but feel by the deterioration in the functioning of certain parts of the body, they overcome by procreation (transfer of their own genome) in all possible ways, up to budding, which requires a special program of growth and development as individual, and general (generic). This program is already at conception laid into every cell of any organism.
  If we turn to the imagination and comprehension of objects and phenomena that Descartes points to as an integral part of human thinking, then in cats, like some other animals, this component of thinking is also present, being a necessary help for solving problems of survival, as a rule, in a hostile environment, without which the development of organisms stops.
  Imagination, as such, does not give objects in all their details and versatility, but in general, the idea of things is preserved, and the resulting images can be manipulated for some time and evaluate their own reaction to the influence of the environment in the next moment.
  In other words, in the imagination, a kind of materialization of objects is manifested in a mental-figurative form.
  Due to this, a certain pause is created, necessary for making a decision, which allows the animal, for example, when catching mice by cats, to consider in his mind certain options for the upcoming action at the next moment, on which the very existence of the subject of the action sometimes depends, which loses as it develops the ability to multiply in billions of copies, and it am forced to compensate for this loss with a higher degree of quick-wittedness in order to preserve the existence of both oneself and the genus.
  Moreover, any creature always tries to create the most suitable situation for survival and improvement of its status in the corresponding niche by searching for the best perspective for itself in a more or less distant future. This search, in particular, for the most developed animals is expressed in the formation of mental images of certain objects and their consideration on the basis of past events that have been deposited in the memory, due to what these animals, for example, are able to anticipate the danger and evade it.
  For example, wild cattle gather in a herd, minimizing the threat of predator attacks, female birds begin to build nests at certain times, cats with the approach of winter find warm basements.
  Imagining a more or less distant future, each sufficiently developed being is able to materialize information mentally-figuratively for an acceptable way out of the present into the future, using the reserves of his own memory for this, as a result of which the chances to avoid the stagnation or death for this living being, is raised.
  This current reality is naturally reflected in the immediate feelings, images and thoughts of any animal in every moment of the present, forming a contour, in which it can operate most effectively, sensing what the available senses are able to recognize; imagining something what can reflect the shape and some components of the surrounding objects in accordance with the signals from the senses, as well as the available memory; attracting own quick-wittedness about what and how to do (be) in the current situation.
  An example of amazing mental abilities are also the ordinary rats.
  They, like people, communicate with each other with a large number of various signals, with the difference that these signals are ultrasonic.
  Rats are able to understand the meaning of a whole range of words spoken by people competing with them, and use them meaningfully in accordance with the situation.
  Rats can generalize a range of situations and use the abstract forms that have formed in their heads. They are also capable of deriving general rules of conduct from accumulated life experience and using them to solve problems that they have not yet encountered.
  Rats even know how to adequately assess the correctness of their own decisions made in ambiguous situations, thereby increasing the likelihood of the legitimacy of their own actions in the future.
  Primates have similar abilities.
  It turns out that, at least, animals with a developed brain, although they think in full accordance with the types of thinking listed by Descartes, and, of course, exist, but, contrary to Descartes' thesis, they are not aware of their own existence, or rather, they are not looking for opportunities to understand this, constantly doing something completely different - wanting only to consume the sensations supplied to them by their surroundings for the best arrangement of themselves in this surroundings.
  In other words, this aspiration completely blocked them the opportunity to be aware its existence, and this means that neither the cat nor other natural beings, like her, except for a person, need such awareness, since they are completely merged into the environment and do not have the independent significance in it, being, in essence, adaptants, that is, they do not possess subjectivity.
  From this it is clear that Descartes" thesis "I think, therefore I am" leads to contradiction, since, for example, both higher mammals and people quite definitely think, but if people are just as definitely aware of their own existence, then even the highest mammals are far from this awareness.
  Judging by the fact that, despite the ability to think, they remained animals, that is, specimen who are not interested in the analysis of existential and epistemological problems, but only in the problems of nutrition, reproduction and dominance, they do not strive to realize the fact of own existence in the world and to make the appropriate conclusions from it for their own development.
  What, then, is the difference between them, which leaves some mammals as animals and others makes the humans?
  The answer to this question can be as follows.
  Not only the highest mammals, but all living beings do not think in order to be aware of their own existence in the natural environment and draw appropriate conclusions from this, which is typical only for people, and all the aspirations of these creatures are directed exclusively on the problems of survival, creating the most convenient conditions for oneself and producing offspring.
  All kinds of their thinking are oriented only to stay in this environment for the consumption of sensations that it provides to them in the quality of its own integral components, and these countless natural components are given the opportunity to compete with each other until they are eaten.
  And if they have not yet been eaten or they are not so easy to devour, then they are by no means aware of their approaching death, but only feel it due to the loss of the ability to sense fully.
  Unlike all other creatures, a person not only feels the approach of death, but also knows that he will certainly die, because, unlike other creatures, he understands that he is in the current time, which changes him, gradually wearing out the body until it completely loses its basic functions.
  In other words, the animals struggle in every possible way for their existence, concentrating their thoughts only on sensations, without any reflection on the fact that they exist, but with thoughts about how to stay longer in this process of consuming sensations, and nothing more.
  For example, the difference between primates and humans in relation to their own existence is rooted in the fact that they have a different attitude to actions in the environment, programmed from the moment of conception. And this event determines purely adaptive contacts with the environment for the primate, but for a person - not only the adaptive.
  Therefore, all primates do not seek to become aware of themselves in the world, but are limited to sensing themselves in it with an assessment of their own actions, characteristic only of animals with a sufficiently developed brain. Nevertheless, even they correct their behavior, with rare exceptions, by trial and error and only in the current circumstances, locking themselves, apart from survival, only to the aspiration to consume sensations, preferably the most pleasant.
  That is, they use the environment exclusively for the realization of this need, and they do not seek to go further, remaining only the active components of this environment, completely merged into it.
  Thus, the main property of animals, as well as other living beings, unlike humans, consists solely in their adaptability to the environment, as a result of which they are nothing more than its active components, using it without any attempts to change it purposefully for themselves.
  Therefore, the program of action of any living beings, up to primates, which is in the genome of every cell of any organism, is tuned for survival and the best arrangement in its own surrounding, and not for the conscious change of this surrounding on an ongoing basis.
  For example, it is known that female chimpanzees are able to identify themselves with a reflection in a mirror, which helps them, in particular, comb out parasites from local areas of the back without the help of other monkeys.
  It seems that in this case there is no difference between a person who recognizes himself in a mirror image, and a monkey who also recognizes oneself in a mirror image.
  However, the behavior of the monkey is reduced only to scratching oneself with pleasure and removing parasites from the back. Here there is no the constructive interaction of monkeys with its surroundings, as a result of which there would be a targeted change in this surrounding.
  A person is able to use a mirror not only to correct his hairstyle. For example, he uses mirrors in a car for comprehensive viewing, uses them in telescopes and many other devices and facilities, thereby achieving the planned, and not momentary, goals.
  Generalizing, we can say that a person is able to evaluate his actions even in the distant future, creating various models and analyzing them in accordance with the goals set and the available resources.
  Thus, a person in his communities, unlike a seemingly equally gregarious monkey, acquired, in addition to its adaptability to the natural environment, also completely new features in relation to interaction with the environment - goal setting and variability of the vision of the problem in the right perspective, allowing to achieve the goal in various ways depending on his own ingenuity, the most effective of which are creative ones.
  These features gave him the opportunity to understand his existence in the world not only thanks to the thinking that is characteristic of cats, rats, and primates, that is, animals with a sufficiently developed brain, but, unlike them, - goal-setting and creativity, which allow a person to interact with the environment in accordance not only with their urgent needs, but also with interests that may not coincide with the needs and change all the time, and their range is expanding.
  In other words, the program of the human actions has expanded dramatically in the direction of acquiring the ability to set goals and achieve them, using the creative abilities that have appeared in him, penetrating into the future thanks to his ideas, and thereby owning time, that is, being aware himself in it, whereas the animals are always limited only to the present in the form of sensations.
  Therefore, only this type of self-consciousness means the true humanization of a living being, since it leads to the recognition of one's own existence not only in the world of sensations, but also in the world of ideas, combining quite harmoniously in one face the ability to feel and the ability to know both the surrounding world and oneself.
  The volume of information flows in this case increases dramatically, the environment begins to change purposefully under the influence of these creatures, changing also them at a much faster pace than it happened before.
  That is, a person in his communities falls into the field of ever-increasing information flows that are perceived by his senses, developing both them and the body's control organs, as a result of which, for example, the mass of the human brain compared to the mass of the brain of primates has grown in about two million years several times.
  Thus, the evolution represents the gradual accumulation of the various, more or less difficult living beings appearing and disappearing during natural selection during billions of years. These beings are characterized by the full unity with the environment, i.e. they aren't capable to separate themselves from the environment independently, because the action program which is written down in genes of each living being determines it as a component of the living environment, and the sole support which is a instinctively-reflex activity, but not as the certain subject who is executing the conscious-target impact on the environment.
  It is possible to understand this representation by analogy with operation of the computer according to various programs, introduction of which changes properties of the computer, but which the computer isn't capable to generate independently.
  If, nevertheless, to allow the emergence of such independence, then becomes inexplicable absence of similar transformation, for example, at a chimpanzee during millions of years, whose genome only for 1% differs from the human genome.
  All this indicates the lack of smooth evolutionary transition of the primate, merged with the nature, into the creative person, which is separated from nature to a large extent
  The lack of similar smooth evolutionary transition is confirmed by data of the research conducted by the international consortium of 67 scientists from 23 scientific institutions of 5 countries - the USA, Israel, Spain, Italy and Germany.
  They have found the fact of unusually rapid restructuring of a genome, contradicting the speed of evolutionary development which is usually stated by the evolutionists. During the research they used the computer overlay of the genome map of a chimpanzee on the genome map of a person that has allowed them to mark out three categories of so-called DNA-duplications - those that are available in a human genome, but are absent in a genome of a chimpanzee, those that are available in a genome of a chimpanzee, but are absent in a human genome, and those that are available in a genome of both types. DNA-duplication is one of forms of a mutation at which the site of a chromosome is doubled. In this case the segments of DNA with the length not less than 20 thousand nucleotide pairs were considered. It turned out that about a third of DNA-duplications, found in the person, are absent at a chimpanzee. This figure fairly surprised the geneticists, inasmuch it testifies to very high frequency of mutations for short (on evolutionary measures) period (See, e.g., dw.de» decryption of a genome ... and ... its comparing ... human).
  This shows that the explanation of emergence of the person, offered by evolutionists, as a result of smooth transition of one of type of primates to the person, connected with labor activity and manifestation of communication with the help of words, which it is unclear why not recognized for other primate species by the evolutionists, doesn't maintain criticism.
  So, the influence of work and communication on the transformation of a primate into a hominid, apparently, is nothing more than the consequence of additional programming of the genome, which until then (for billions of years) it was programmed in all living beings only for instinctive-reflex activity, as a result of which they can be defined as slaves of sensations, since they do not go beyond adaptability to the environment.
  It was this additional coding that initiated the gradual - for at least two million years - the transformation of appeared hominids into humans in process of their collective actions, while the rest of the primates are still, at best, knocking bananas off trees with a stick just like tens of millions of years ago, without transforming, as it should be, if evolutionists are to be believed, into people.
  Such, apparently, is the process of transformation of the primates, oriented only to instinctive-reflex activity in the natural environment, into the hominids, that is, creatures capable of not only adapting to the environment, but purposefully changing it, and moreover, creatively.
  Outwardly, this transformation of the primates through hominids into the humans manifested itself in the fact that in addition to the individuality that any animals possess, a person, in addition to it, also became a personality.
  The individuality of any animal consists in the features and properties that distinguish it from other individuals of this kind, being unique compared to the rest.
  Individuality is formed on the basis of the genotype, to which is added the impact of the appropriate environment, which is determined by the dissatisfaction of the consciousness of the individual with the existing conditions in relation to nutrition, reproduction and status in the flock or herd.
  The very term "individuality" clearly indicates the main property of any individual - its egocentrism, that is, the paramount concern for oneself alone as a being who wants to preserve own sensations, mitigated, however, by the fact that the forced stay of an individual in a group cannot but reflect its attitude to the members of this group, expressed in behavior that is dictated by the group, that is, the collective consciousness.
  Thus, a semi-primate-human could not but preserve the individuality of an animal in himself, like any individual in the animal world, more precisely, a person retained an animal consciousness in himself, outwardly expressed in his individuality.
  The individuality of a being is reflected in the behavior, temperament, character of the animal, its physiological characteristics, appearance, ability to feel, the ability to pry.
  The main properties of the individuality of any animal are quick-wittedness, sensitivity, impressionability, decisiveness, one or another degree of sociability (cooperation) in actions, the ability to pry, dominance, stubbornness.
  All these properties are also present in a person.
  However, it also appeared those properties that are absent in animals, namely: conscious diligence or laziness, self-confidence or self-criticism, politeness or rudeness, responsibility or bad faith, conviction or unscrupulousness, which are features of a person's personality, being produced mostly by his mind, which, already being a property of a person's personality, has significant differences from quick-wittedness of an animal in its focus not only on nutrition, reproduction and dominance.
  In addition, the abilities for goal-setting and creativity, that have appeared in a person, have largely brought a person out of slavery only to sensations, giving him already as a personality, the opportunity to enjoy the fruits of knowledge and art.
  And yet the main characteristic of the personality is altruism, which includes kindness, friendliness, empathy, compassion, mercy, unselfish concern for others, in contrast to the unchanging egocentrism of animal consciousness, thereby creating a counteraction of one to another, which has become the most effective driving force of the human communities, having accelerated their development many times compared to slowed time, in which all other communities of living beings are located.
  It should also be noted that Descartes, designating only thinking as a definition of own existence by a person, has not indicated the true master, whose tool is any person, and has not noticed that thinking is not the only feature that really detaches a person in relation to one 's own existence from other living beings.
  We have shown above that the primate thinking in the forms indicated by Descartes does not differ from the human thinking, however, it is aimed only at realizing the desire of the primates to consume sensations, without going beyond adaptability to the environment.
  Therefore, it is impossible to determine one's own existence only by the ability to think.
  For example, a modern humanoid robot thinks logically like a person, perceiving, processing and transmitting information without being distracted, however, like a human, by desires, doubts and imagination. Nevertheless, he has articulated and meaningful speech, clearly answers questions, solves the tasks assigned to him, provides the requested information, uses sensors to control various devices by modeling the situation in accordance with the goal set for him.
  Moreover, the amount of memory and speed when using the programs entered into it exceeds the same characteristics of the human brain.
  However, this thinking "being" does not understand that it exists, and is not interested in its own existence, differing from animals and humans still in that it does not want anything. The owner of the robot can change the program of its actions, can turn it off and reconnect it to work. The robot, and in the broader sense, and artificial intellect, all this is indifferent, that is, it has neither individuality nor personality, and it can only be attributed to soulless objects.
  It is precisely because of the complete lack of independence, but in appearance - the reasonable work, actually programmed by an external consumer to obtain the required results, the artificial intellect of any type is not able to set goals and be creative, that is, go beyond the formal logic.
  In other words, this creation of the human hands and mind, thinking within the indicated framework, and seemingly even more perfect in comparison with a person, is indifferent to its own existence, while all living beings behave themselves quite reasonably in the world, wanting to live in the stream of the most pleasant sensations and therefore they struggle for their existence, although, unlike humans, they are only adaptive to the environment, and not self-active, like humans.
  Therefore, the primates, like other organisms, have certain ways of thinking activity - from the most primitive to the most highly organized, since they willy-nilly have to process information in the appropriate centers, but they do not have self-consciousness which is expressed in goal-setting, creativity and altruism, but there is only a sense of themselves in the world with an assessment their own actions for the alteration their behavior, in order to stay in existence, and this assessment is realized, as a rule, only in the current circumstances, mainly by trial and error, focusing on the desire to consume sensations, preferably the most pleasant ones.
  That is, all organisms on the planet, except for a persons, use the environment only to receive the sensations and fulfill their desires, which stem from dissatisfaction with the present, and the artificial intellect in all its forms is not capable of sensing, and therefore has no desire to exist.
  Therefore, the fears of many scientists and politicians about the replacement of humanity with one form or another of the artificial intellect are completely unjustified.
  On the other hand, an attempt to create a living being as an assembly in the form of an exact biological copy with a genome was unsuccessful.
  The only conclusion that can be drawn from all these collisions is that all organisms in its diversity is able to feel and desire, or even understand its own existence, not due to only its ability to think thanks to the work of the organ that controls the processing of incoming information, not due to the ideal design of all parts of the body, and also not in the possession by them of the sense organs, but to something or someone else.
  The fact is that any living being, except for an intellect, which, in fact, technically processes data coming through the senses to it, controlling the functioning of its own body, that is, turning these data into information that is understandable for use by a living being, beginning with the cellular structure, ought to have as if an manager-consumer of this information who came from the outside, for this manager to solve current tasks or achieve goals set by him, whether it is survival problems, the desire to get the most pleasant sensations or awareness of oneself in this world for the sake of knowledge and change of this world.
  The intellect of any organism, represented by the information processing unit and the unit for controlling the functions of the organism (a kind of biological internal computer), does not turn on without this "internal" leader and consumer of the supplied information.
  This invisible consumer of information and the leader of the actions of a living being makes the intellect in the form of a biological internal computer to work only at the moment of its own manifestation in a being, more precisely, in its embryo, and only this manifestation immediately makes this creature alive (active, and subsequently by capable for reproduction), and with the disappearance of this consumer and owner of a living being, or a serious failures in it or in his carrier, for example, the destruction of neural circuits, sensory organs or a disease of other important organs, the intellect of this organism, despite the preservation of its organic structure, having lost its leader, loses its activity - ceases to act (death of the creature) or the information, which is supplied to this chief by the intellect does not find proper application (madness).
  This manager, who is not perceived by any means, uses any organism at any level of its complexity for his own purposes, getting life for oneself in all its manifestations, and through a person gaining an understanding of his own existence not only through the ability to observe, feel and think, but also the ability to create, solving various tasks, setting certain goals for himself and striving to achieve them.
  All this allows him to radically transform his environment on the basis of the accumulation of knowledge about the world and about himself in the face of the living beings, and therefore this leader is called consciousness.
  Briefly, about existence and a person permissibly to express thus.
  You can think without feeling, and be only a robot, you can think, feel and desire, but be in life without understanding own existence in time, like animals.
  A sufficiently developed natural being becomes a person not only because he senses and thinks, but because, receiving sensations, this being comprehends them not only to solve momentary tasks in order to survive, but sets certain goals for himself to find out what he lives for, and tries to achieve them in a variety of ways.
  All this is characteristic not only for a person, but also for a child who, in contact with personalities, becomes such himself.
  This means that everyone can say about himself: I understand my existence only because I am able not only to feel, desire and think, but also to set goals and achieve them.
  It was this kind of understanding that has transformed the animal with its individuality into a personality who did not lose the individuality.
  Such features of the psyche enable a person to realize his own existence, that is, to gain self-consciousness, thereby ensuring for a person in the face of his communities the use of the environment for their own purposes on the basis of the organization and regulation of interaction with it not only to adapt to this environment, but also for its artificial transformation, providing each person with more and more free time and, accordingly, more opportunities for general development, which was previously hindered by the problem of survival, and hence, for the accelerated development of consciousness itself, which, paradoxically, is imperceptible, but exists in us while we are alive.
  
  Chapter 5.
  On the emergence and essence of self-consciousness.
  
  Until now, only psychology recognizes self-consciousness. However, psychology explains the emergence and essence of consciousness and self-consciousness only within the framework of their external manifestations. An attempt to expand these frameworks based on a new approach to them is made here.
  There are two main approaches to the problem of consciousness.
  Religion, calling consciousness the soul, believes that it exists forever.
  Science believes that consciousness is a derivative of matter.
  Religion offers to take its approach on faith.
  Science, too, has not gone far from religion, since not only has it not been able to experimentally produce consciousness from matter, but it still has not determined what matter is and where it came from, since it is doubtful that it appeared from nothing as a result of whatever, for example, The Big Bang, or it was generated by quantum states, or it is nothing more than the content of an artificial matrix produced by no one knows who, or matter, along with everything else, including consciousness, was produced by God's command.
  But then what is God and where did he come from with such considerations and credentials.
  It turns out a complete deadlock.
  Only one thing is clear: Creation must be eternal. Then it will not be necessary for someone or something to make something out of nothing. In addition, Creation must be everything and along with that - nothing. Then, indeed, it will be necessary to clarify how this everything is produced by nothingness, and what then is this nothingness?
  However, somehow no one particularly aspires to this clarity.
  In our opinion, the comparatively recent discovery of holography can provide help in clearing up stagnant brains in this entertaining matter. True, this discovery can be interpreted in different ways.
  Therefore, we first present the results of this discovery and some considerations from it.
  Group of physicists under the direction of Alain Aspect at the Parisian university in 1982 was revealed that in particular conditions the elementary particles, for example, electrons, are able to instantly communicate with one another regardless of the distance between them. In other words, each particle knows always that another does, irrespective of distance between them. On this experimental basis the theory of the holographic Universe was developed. Any particle of this Universe is a holographic projection of the single reality. It has been assumed, as a corollary of this theory, that the physical density of the world is holographic frequency combination, and, in particular, that a person is the hologram.
  The physicist of the London University David Bohm deduced the main postulate out of this experiment: "The new form of comprehension probably can be called the Inseparable Wholeness in Flowing Motion". This point of view means that the stream, in any sense, precedes "things", whose origin and dissolution happens in this stream. Bohm notes that "each relatively self-contained and steady structure has to be understood not as something independently and constantly existing, but rather as the derivative, given rise in complete motion of the stream and, eventually, dissolving in same stream.
  The fact, how it is generated and maintains its existence, therefore, depends on its local function within the stream".
  As suggested by Bohm, motion is primary; and that seems to us by constant structures, is only relatively autonomous subordinate essences which are appearing out of integrity of flowing motion and then are dissolved back in it in the never-ending process of becoming. It is possible to believe also that Bohm brought out of discovery of Aspect following: the objective reality does not exist and that, despite its apparent density, the Universe in the basis - the fantastic picture, the huge, magnificently detailed hologram [1].
  Let's remember that the hologram represents.
  The hologram in its simplest form represents the three-dimensional picture taken by means of the laser. To make the hologram, first of all a photographed subject has to be shined with light of the laser. Then the second laser beam, mixing up with light reflected from a subject, gives the interference figure which can be recorded on a film. The ready picture looks as senseless alternation of light and dark lines. But, once the picture will be shined with another laser beam, the three-dimensional image of an initial subject will arise. The three-dimension - not the single property, inherent to the hologram. If the hologram, containing the image of apple, cut in half and each half of the hologram shine by the laser, each half will contain the whole image of the same apple. If we continue to cut the hologram on more shallow slices, on each of them we will find again the object image as a whole. Unlike the routine photo, each site of the hologram contains information on all subject, but with proportion corresponding decrease of clearness.
  The principle of the hologram "all in each part" allows approaching to problem of the organization and the regularity in a new way in essence. The hologram shows that some things in the Universe do not give in to research by an analytical method: to dissect any subject and to study its constituents. If we cut something arranged holographically, we will not receive parts of which it consists, and we will receive the same, but it will be less accuracy.
  In this regard the interpretation of works of Aspect by Bohm is as follows: he is sure that the elementary particles interact at any distance not because they exchange by certain mysterious signals among themselves but because their separation is illusory. He explained that at any deeper level of reality such particles are not separate objects, and actually the particles are extensions of something more fundamental. In order to understand it better, Bohm offered the following illustration.
  Imagine an aquarium with fishes. Imagine also that you cannot see an aquarium directly, and you can observe only two TV screens which broadcast images from the cameras, located one in front, another - from side of an aquarium. Looking at screens, you can conclude that fishes on each of screens - separate objects. So how cameras broadcast images under different corners, fishes look differently.
  Continuing supervision, after a while you will find out that between two fishes on different screens there is the interrelation. When one fish turns, another also changes the direction of movement, but it is a little different, but it corresponds to movement of the first always; when you see one fish in a full face, another - in a profile. If you do not own by the complete picture of the situation, you will conclude rather that fishes have to communicate instantly somehow with each other, than that this is accidental coincidence.
  Bohm claimed that the similar phenomenon happens to the elementary particles in experiment of Aspect. According to Bohm interpretation, the apparent superlight interaction between particles says to us that there is more deep level of reality hidden from us, higher measurement, than ours, as in analogy to an aquarium. And, he adds, we see particles as separate because we see only part of a real. Particles - not separate "parts", but sides of more deep unity. This unity is ultimately the same holographic and invisible, as apple mentioned above. And so how everything in physical reality consists of these "phantoms", the Universe observed by us is a projection, a hologram.
  Such Universe can possess and other properties. If the apparent separation of particles is an illusion, means upon more deep level all subjects in the world can be infinitely interdependent. Electrons in atoms of carbon in our brain are bound to electrons of each floating salmon, each beating heart, each flickering star. Everything interpenetrates with everything and though human nature divides everything, dismembers, spreads all natural phenomena on shelves, all divisions are necessarily artificial, and the nature finally appears as a indissoluble web. Even time and space cannot be taken as a basis in the holographic world. Because such characteristic as position, does not make sense in the Universe where anything actually is not separated from each other; time and three-measurement space as images of fishes on screens, should consider no more than projections. On it, more deep level, the reality is something like the super hologram in which the last, the present and the future exist at the same time. It means that by means of the corresponding tools the penetration into depth of this super hologram can be carried out and we can take pictures long ago the forgotten past. That else the hologram can bear in itself - still far it is not known. Bohm speaks: "Let's assume, for example, that the hologram is the matrix giving rise to all in the world, at least, all elementary particles is in it, which accepted or will take any possible form of a matter and energy, from snowflakes up to quasars, from blue whales up to gamma rays, i.e. there is all in it ".
  Though Bohm recognized that we have no way to learn that else the hologram conceals in itself, he made bold to claim that we have no reasons to assume that in it more anything is not present. In other words, probably, holographic level of the world is simply one of steps of the infinite evolution [ibid.].
  In our opinion, Bohm was too carried away by the physical side of Creation, having forgot about consciousness, which should not only be present in this picture of the universe, but take an active part in it precisely because it has a clear difference from dead matter, whatever this matter may be.
  We suggested that it is possible to substantiate the eternity of Creation and describe the alleged mechanism of its infinite functioning on the basis of its active and passive components in the information field based on the hypothesis of the holographic gasket of Creation, which is described in more detail, for example, in my work "Everything and Nothingness" [2].
  This model of the universe is distinguished by properties that explain both the presence of eternal life and the role of the consciousness (active) and the passive objects in beingness. In addition, these properties suggest a certain structure of the eternal Creation, in which beingness is a derivative of a holographic projection of a timeless infinity, which has feedback through this projection with beingness, due to what is provided both the stability of Creation and the development of consciousness (active), which is the mover of everything existing.
  The proposed model of the universe based on a hologram combines the natural and eternal course of events and the artificial role of consciousness in beingness, which was hinted at by the authors of the matrix hypothesis of the universe in the face of its creator [3].
  Since this article is devoted to self-consciousness, you can get acquainted with my interpretation of Creation with the corresponding holographic padding, as well as other models of the universe, including the matrix, with their corresponding criticism in my other works, in particular, posted in the "Topos" magazine (RF) and the website Litres.ru in Russian, and in in English - on the Amazon website, for example, "Creation is a hologram at the base or a matrix (critical review)?" [4].
  However, it should be noted that in the holographic model of Creation, the main role is played by active (consciousness), manifesting itself in the field of information in several of its hypostases.
  Therefore, in this model of Creation, the consideration of atheists about the undoubted preference for the emergence of consciousness from eternal matter is removed, as are the opposite considerations of the idealist camp, since the active and the passive in Creation, existing eternally, are equal.
  In addition, the problem of the emergence of everything from nothingness is removed, since it is shown that nothing is everything, and it is also shown that beingness is a derivative of a hologram, hidden from us, based on timeless infinity, and this beingness with all its planets, galaxies and other things - inanimate and alive - is being formed under control of the active component of a hologram by means of the living beings, converting from a frequency-information form into a denser matter of beingness, without experiencing obstacles, for example, in the formation of the genome of the living beings with programs on a protein carrier, which can be programs that provide for both purely adaptive activity of living beings, and with programs that combine both adaptive and self-made activity, that is, provoking purposeful and creative activity of the living beings.
  Confirmation of the eternal active presence of consciousness in Creation are the following consequences of its actions in beingness, contributing to its own development in the living.
  Immutability of world constants, deviation from which in any direction makes the existence of an ordered world impossible, reasonably leads to the conclusion, that these constants were once programmed by someone or something.
  The structure of galaxies with their stars, planetary systems, functioning according to such laws that allow creating conditions for the existence of life on individual planets, is practically ideal.
  In particular, such example of an ideal exoplanet is the Earth, which is located at an optimal distance from the Sun, ensuring that its surface is heated within limits that do not allow the destruction of the living beings in their diversity. The Earth's atmosphere with its ozone layer, as well as the Earth's magnetic field, prevent the penetration of radiation harmful to biological beings and high-energy particles to its surface. The dimensions of the Earth and its mass create an acceptable force of gravity, and the tilt of the axis of rotation makes it possible to more or less evenly heat and periodically illuminate the territory of the planet.
  The current time of each person, as well as all his communities, is condensed with an increase in the information flows consumed by them, ending for each technological civilization by an information collapse, which, in the end, leads to their disintegration here or there, but they also appear again in the same place or on other exoplanets. That is, the process of emergence, formation and development of civilizations goes on all planets suitable for human habitation, endlessly, but discretely.
  The universe, known to us, does not develop chaotically.
  Each cell of a living being has programs for growth and development on a protein carrier (genome).
  With regard to ensuring exactly the eternal existence of the universe by a certain highest being, one can try to isolate those noncontradictory attributes that it should possess as a real basis for the functioning of this Creation.
  Presumably, Supreme Being can be represented in two hypostases - manifested and unmanifested, namely: Supreme Being (God) manifests itself in the living, and at the same time he is the unmanifest essence of everything.
  Presumably, similar Supreme Being should have an eternal consciousness, and in this respect be infinite and timeless, composing potentially everything that was, is and will be in beingness, - both the active and passive. Therefore, Supreme being in this hypostasis can be called an unmanifested God of eternity.
  Along with that this Supreme being must also be in another form connected with time.
  It must have the ability of the dissemination of its own consciousness both on the frequency basis of beingness - the hologram and on beingness itself, derived from it, that is, to be all-pervading in order to manifest beingness in space and time, and thus, to accept this beingness on oneself, use it for own development.
  Therefore, Supreme Being cannot but be in time and should be constantly changing, but not invariable, that is, in this form it manifests itself as the God of time of a hologram, in which every particle of the active coincides with the whole active, and which serves as a kind of bridge between the timeless infinity and the beingness formed by it.
  Along with that a hologram comprises also the passive. Therefore, a manifested God of time covers every "moment" in a hologram and the past, which is contained in the database, and the present, i.e. that was and what is, since any part of a hologram coincides all hologram.
  Since this Supreme Being is changing all the time, it cannot be omniscient and omnipotent, but it can strive for this in eternity, comprehending all innumerable and diverse nuances of beingness, making mistakes and correcting them in its active particles in alive, finding in this the charm and meaning of own existence or more precisely, life in this eternally and ever-changing beingness.
  At this, for one's own implementation this Supreme being must be by divided in order to act through own particles in the finite (mortal) beings, temporarily animating them and making them intelligent to one degree or another, but beings, who are not knowing, that they operate, albeit of their own free will as a human being, but with the representation (presence) of the same God in each such intelligent being, as a consequence of the same hologram.
  Everything else (the passive) in beingness is a base and a condition for the development of particles of Supreme Being in the hypostasis of the God of time, and he should be both divided and omnipresent, and single and integral, which is quite possible at different levels, since we know corresponding by this the holographic principle [2].
  Thus, this Supreme Being does not require some unclear transcendence place and mysterious incorporeality, and it is the highest, that is, conscious and, to some extent, the leading connecting link of eternal and diverse changing in time of beingness, which is being created by this Supreme Being through alive, representing the total current time and the own time of each of uncountable living beings, i.e. co-beingness for this Supreme Being.
  This Supreme Being can be designated as a single consciousness, or God in two forms - an unmanifested (timeless) and a manifested (temporary).
  A single consciousness oneself, and without any pressure, forms copies of things from an infinity out of time manifesting them so, how it can recognize them according to own understanding, available for it at the moment and at this level of development: this single consciousness oneself already in the quality of each individual consciousness can go deep into this manifested hereinafter.
  Thereby, a single consciousness in own multitude consciousness oneself establishes an order of things.
  However, consciousness in alive among things immediately falls under this established order. What saves the situation from bad infinity is that a single consciousness "works" with the finite and can begin its work anew, just as any individual consciousness in alive can try to correct what has been done him earlier in the course subsequent stages of development.
  As for the hypothesis of the matrix in which we supposedly reside, this assumption is dismissed by only one experimental fact: life in natural reality, is impossible to simulate like a computer game purely technically. This fact as a result of studies of the relationship between gravitational anomalies and the complexity of quantum computations in 2017 was demonstrated by the publication in the journal Science Advances of physicists from the University of Oxford Z. Ringel and D. Kovrizhin.
  They, trying to tackle computer simulations of quantum phenomena in metals, found evidence that such a simulation is impossible in principle, since the complexity of this simulation, measured by the number of hours of processor operation, the amount of memory and power consumption, increases in proportion to the number of particles to be simulated.
  In other words, in the case of exponential growth of computational resources, even for storing information about several hundred electrons in the computer will be required the memory in recalculation on atoms in number greater than the number of atoms available in the universe [5].
  In addition, it should be noted in the same context that all attempts by genetic biologists to create a living creature artificially have not been successful. This indicates a different relationship between the inanimate matter and consciousness in comparison with the views of materialists, and the very essence of consciousness is not determined by science.
  The model of Creation on the basis of a hologram shows, that its main actor is a single consciousness (the active). It also represents all living beings in beingness in the form of its particles - individual forms of consciousness, at this, the coincidence of each separate active (consciousness) in each living being with a single active (a single consciousness) in a hologram means their inextricable timeless connection both with a single consciousness and among themselves in beingness through it. In particular, it is for this reason that a unified consciousness ensures the automatic functioning of the organism of every living being and of all communities of living beings.
  In addition, a single consciousness represents infinity out of time in that conditional part of it, which "contains" the active.
  A single consciousness in all its hypostases solves two main tasks: its own endless development through the living in the current time and keeping Creation in a stable state through alive, since the enduring activity of living beings in the form of their constant renewal at all levels not only ensures their own existence, in particular , in the form of biological life, but also keeps them as well as the things formed by them in the form of beingness known to us, without which Creation cannot manifest itself, that is, Creation without the living beings can be qualified as non-being.
  Therefore, a single consciousness cannot but be eternal, representing in one hypostasis the infinity and eternity (timelessness), as if containing what was, is and will be.
  Along with that, in its other hypostasis, a single consciousness manifests itself through a holographic projection of an infinity out of time in time as beingness, that is, in eternal development through the renewal of the living beings along with the entire infrastructure of beingness thanks to the frequency basis of the holographic projection of infinity out of time, embracing what is and was.
  An additional proof of the possibility of an active presence in Creation of consciousness in its unity due to the inextricable timeless connection of all its countless particles is the gradual creation on planets such as the Earth (exoplanets) of acceptable conditions for the existence and development of the living beings, which could only appear only the condition: the injection into the biomaterial on a protein basis of the programs of metabolism, growth and development in the form of a genome by means of a single consciousness.
  This possibility was shown by a well-known experiment.
  There exists the possibility of the transfer to a three-dimensional measurement of copies of the programs first in order to put the beginning of life on planets being appeared initially in this measurement of our Universe when suitable conditions for the emergence and development of organic life will be formed on them. It is known that the ray of light can be modulated by the signal bearing information which is capable to set certain programs of development or to correct the available programs. In particular, at Institute of Problems of Management of the Russian Academy of Sciences an exemplar of DNA was placed between the laser and an external mirror. Both the direct and reflected beams not only apprehended genetic information, but also radiated it in corresponding frequency range.
  Similar transfer is presumably possible after passing of this or that cycle of complication and emergence as a result on one of planets of the high-organized animals like primates, i.e. beings, which are the most suitable upon their potential capabilities to further social-work activity and for developing of the rudiments of consciousness. In the monkey genome, which is 99% the same as the "human" genome in structure, it is possible to transfer copies of programs reacting to extraneous (from the side of a single consciousness) influence according to a different scheme that organizes interaction with the environment no only at the level of adaptability to it, but at the level of attempts to control by this environment purposefully and creatively, that is, at the level of conscious self-organization and self-activity.
  With the development of other, later, planetary systems of the universe, the simplest living cell with a genome is entered, for example, by meteorites, into planets suitable for the formation of life in one way or another, and the procedure of biological complication of living organisms is repeated. True, such cell should be capable of long-term conservation under the negative impact of low temperatures in space, along with hard cosmic radiation.
  Confirmation of this kind of ability, and even life on asteroids and meteorites, which until recently was considered incredible, is the discovery of microorganisms that can survive on asteroids and meteorites, the substances of which feed them with energy. In particular, the publication "Scientific Reports" on November 2, 2019 reported the following.
  Specimens with the archaea Metallosphaera sedula, which can withstand the extreme conditions, were planted on the sterilized surface of the Northwest Africa 1172 meteorite, which consists of a mixture of various metals and has a porous structure, which, as it turned out, is more nutritious for these bacteria than terrestrial minerals.
  In particular, the redox route of Ni ions from meteorite grains was shown, resulting in the released of soluble Ni2 +. Nanoscale resolution ultrastructural studies of meteorite grown M. sedula coupled to electron energy loss spectroscopy (EELS) points to the redox processing of Fe-bearing meteorite material. Our investigations validate the ability of M. sedula to perform the biotransformation of meteorite minerals, unravel microbial fingerprints left on meteorite material,
  It should also be noted that the procedure for introducing programs into biological material is nonlinear character, which is confirmed by the extreme complexity even of the genomes of the simplest organisms.
  Programs for assembly of genomes can have a set of variations, but their selection and the corresponding transfer or modification "in situ", in particular, for the appearance of a person is possible only under the condition of an already created favorable environment. More on this will be said below.
  Scientific chronology of emergence and development alive, accepted at the present time, is as follows [6].
  Four billion years ago on Earth, as geneticists are expressed, mysteriously emerged RNA. They consider that it was being formed spontaneously from more simple organic molecules which have appeared on the primitive Earth. Geneticists believe that ancient RNA molecules had functions of carriers of genetic information and proteins-catalysts, they were able to replicate (self-doubling), mutated and were subjected to natural selection. RNA does not have or does not exhibit these properties in modern cells, but play a very important role of the intermediary in transfer of genetic information from DNA on ribosomes where the protein is synthesized.
  As a commentary on the above statement, we can be said that it is more fantastic, than proved though something the statement. Let's note also that it appeared, apparently, because the materialists-scientists monopolizing science, categorically could not allow closer to the truth explanations not related to their "orderly" theory of the origin and development of all alive of lifeless up to "consciously" conceiving beings, in particular, and themselves which to please settled and dominating concept consciously lie all time.
  The unicellular organisms appeared 3.9 billion years ago. They probably looked like modern bacteria and archaebacteria. In the result of the activity of photosynthetic cyanobacteria, oxygen appeared in the ocean, and about 1 billion years after that, it began to accumulate in the atmosphere. At first, the formed oxygen was interacting with the iron dissolved in water. It led to emergence of oxides of iron which were being besieged gradually at the bottom. Thus, the deposits of iron oxide arose with participation of microorganisms during millions years.
  Then, when the main amount of iron at oceans underwent oxidation and could not bind oxygen any more, it went in gaseous form into the atmosphere. After that as only photosynthetic cyanobacteria have created from the carbon dioxide certain stock of energy-rich organic matter and enriched an Earth's atmosphere with oxygen, there were new bacteria - the aerobes, which can exist only in the presence of oxygen.
  Oxygen is necessary to them for oxidation (combustion) of organic compounds, and the considerable proportion of received energy is converted to a biologically available form - adenosine triphosphate (ATP). This process is very favorable energetically: anaerobic bacteria at decomposition of one molecule of glucose receive only two molecules of ATP, and the aerobic bacteria using oxygen, - 36 molecules of ATP.
  Eukaryotic cells arose with the advent of oxygen that is sufficient for aerobic lifestyle. They have unlike bacteria a core and such organellas, as mitochondrions, lysosomes, and at algas and the highest plants - chloroplasts where photosynthetic reactions are being made.
  Complex eukaryotic cells appeared two billion years ago when unicells complicated the structure due to absorption of other prokaryotic cells. Some of them - the aerobic bacteria - have turned into the mitochondria - the energy stations of oxygen respiration. Other - the photosynthetic bacteria - have begun to carry out photosynthesis in the host cell and became chloroplasts in the cells of algae and plants. Eukaryotic cells having these organelles and clearly detached core comprising genetic material make all modern complex life forms - from fungi to humans.
  1.2 billion years ago, according to biologists, there was an explosion of evolution due to the advent of sexual reproduction and which was marked by the emergence of highly organized forms of life - plants and animals [ibid.].
  Comparing "scientific" idea about "mysterious" emergence RNA on Earth out of prime organic molecules and the real appearance of such complex biological structures as even the simplest cell with a genome from the outside, that is, a program of artificial origin, and development from all of them other types of an organic matter in the course of a long chain of changes, it is necessary to give the preference to the second.
  Actually, in favor of the second tells also the statement of geneticists: "It is considered today that protobionts have represented themselves RNA molecules, but not DNA so as it is proved that process of evolution went from RNA to protein, and then it went to formation of a molecule of DNA at which C-H connections were stronger, than C-OH connections at RNA. However, it is clear that molecules of RNA could not arise as the result of a smooth evolution. Probably, occurred the leap with all characteristics of self-organization of matter, whose mechanism is so far not clear" (grandars.ru> shkola ... proishozhdenie-cheloveka.html).
  On this occasion, we can only say so: if something else is unclear, it is better to keep silent, and not to develop on the basis of this representation unformed the fundamental theory of the biological evolution.
  But with all this, if as "hung" the following question: how nevertheless at least the simplest cellular structures together with the genome emerged initially, if they could not to be self-assembled on Earth?
  Indeed, the genome of the simplest bacterial cell, which gives her the opportunity to multiply, represents the next structure.
  The bacterial genome consists of genetic elements capable to self-replication, i.e. the replicons. The replicons are the bacterial chromosome and plasmids.
  The hereditary information is stored at the bacteria in the form of the sequence of nucleotides of DNA, which determine the sequence of amino acids in protein. The gene corresponds to each protein, i.e. a discrete site on DNA, differing number and specificity of the sequence of nucleotides.
  The bacterial chromosome is presented by one two-chained DNA molecule in the form of a ring. The sizes of a bacterial chromosome vary at various representatives of the Procaryotae kingdom. A bacterial chromosome forms a compact nucleoid of a bacterial cell. A bacterial chromosome has a haploid set of genes. It encodes the vital functions for the bacterial cell.
  Plasmids of bacteria represent two-chained DNA molecules. They do not encode the main functions for life activity of the bacterial cell, but they encode functions giving bacteria of advantages if it falls into the unfavorable conditions of existence.
  The composition of the bacterial genome as a bacterial chromosome, or in plasmids includes mobile genetic elements. Mobile genetic elements include Intercalary sequences and transposons.
  Intercalary (insertional) sequences, IS elements are the DNA sites. They are able to move as a whole from one area of a replicon to another area of the replicon, and they are able to move between replicons. They only contain those genes which are necessary for their own moving - transpositions: the gene coding a transposase enzyme, providing process of an exception of an IS element out of DNA and its integration into a new locus, and the gene determining synthesis of repressor, which regulates all process of moving.
  A distinctive feature of IS- elements is the presence on the ends of intercalary sequence inverted repeats. The transposase enzyme recognizes these inverted repeats. The transposase carries out one-chained ruptures of the DNA chains located on both sides of the movable element. The original copy of IS-element remains in the same place, and its replicated duplicate is moved to a new site.
  Moving of mobile genetic elements are called the replicative or illegitimate recombination. However, unlike the bacterial chromosome and plasmids, mobile genetic elements are not independent replicons, since their replication - a component of DNA replication of the replicon, in which they are composed. There are several varieties of IS-elements. They differ in size and the types and numbers of inverted repeats. Transposons are the DNA segments possessing the same properties, as IS elements, but having structural genes, i.e. - genes providing synthesis of molecules, possessing specific biological property, for example, by toxicity. (See, e.g., vmede.org> index.php? Topic = 589.0).
  So, the elementary genome in actual fact appears by the most complex structure giving to a cell of the elementary organism - bacteria - property to be alive, i.e. to breed, interact with the environment, change itself, develop, being transformed gradually during these or those changes to more complex living organisms.
  Therefore, relying on detection of approximately 4 billion years ago, of course, if it is true dating, caught in terrestrial rocks of bacteria on meteorites, it is possible to state: the genome, which is the basis for further development, could not be self-assembled.
  The most likely explanation for the appearance of cells with a similar genome is the external space relative to Earth, unless, of course, these bacteria are such that the temperature and radiation in space do not kill them. With these simple cells for reproduction and development which once arose suitable conditions on Earth: the gravity, the corresponding gas atmosphere, atmospheric pressure, water mode, temperature differences on a surface planet, the level of magnetic and electromagnetic fields and etc., as a result, began a development of alive on Earth.
  In his time after opening of the genetic code, which could be called by the program on the biological carrier, the famous physicist Heisenberg said that the accidental formation of such incredibly complex formation as the genome for any conceivable term simply could not happen and only remains to think about its divine origin.
  Unfortunately, the thought of a divine origin of a genome, as a matter of fact, explains nothing.
  The holographic model proposed by us, also explains the appearance on Earth millions, tens and hundreds of millions of years ago of civilizations similar to the current one, judging by the numerous artifacts [7] found, the presence of which the evolutionary theory [8]. is unable to explain
  The period of functioning of these technological civilizations (6-8 thousand years) is not comparable with billions of years, which took a change in the earth's environment with the formation of an oxygen atmosphere on the planet, vegetation on land, oceans with organisms living in them.
  Let's ask a question: is it not reasonable to use this interval of years for placing in appropriate biosphere of groups of people in the presence of such opportunity if the human civilizations have long operated on other planets.
  The Earth is the planet which was being formed late enough counting from the beginning of formation of the Universe. Planets of earlier stellar systems similar in structure and the conditions for the development of life to Earth were already created over billions of years before Earth emerged, and some of these planets could well have human civilizations similar to ours.
  Observing, what technologies have the present terrestrial civilization, it is possible to note that planetary technologies of the three-dimensional world do not allow carry out interstellar travels. Yes, and how it will be shown in details below, technological civilizations are relatively short-lived. From the inception of culture, cities and states until civilization disintegration with the total disappearance of these civilizations or with confluence into wildness is passing not hundreds of thousands or even tens of thousands of years.
  Therefore, for the higher dimensions, more precisely, for a single consciousness of the holographic projection of an infinity out of time, it would be quite reasonable to use this kind of free "platform" for local human communities with their further development into civilized communities with the passage of a full civilizational cycle. Since there were no highly organized animals at that time, obviously, this problem cannot be solved by rearranging their genome under the "human program", but can be solved by transportation of people, more precisely, their copies from other planets on yet not occupied planets.
  Since for a single consciousness of a hologram there are no distances of our three-dimensional world, "to reproduce" the initial number of people who were at the lowest stage of a civilization on own planet, for formation of a local colony in this case on the Earth, for example, 100 or 200 million years ago, it doesn't seem improbable. Actually, it is confirmed by a number of artifacts that "forbidden" archaeology [7] provides in abundance but which contradict to the generally accepted theory of evolution [7].
  It is difficult to say how this is done purely technically, but the presence of artifacts confirms that this problem is completely solvable.
  Let us now turn to some critical aspects of discussing the problem of essence and the emergence of self-consciousness, which is characteristic only for a person, due to the program embedded in his genome, which leads him, unlike other living beings, from only adaptive behavior in the environment to a targeted and even creative one.
  If to be guided by Darwin theory, then it turns out that evolution of live organisms led them to appearance of the most advanced animals - monkeys-primates. However, the primates still stay in the status of animals, and no more than that.
  Therefore, hardly evolution of the living organisms "is guilty" of emergence of a being, so other than monkeys, - the person, though externally and on many behavioral features he is similar to them.
  It is possible to conduct long a dispute on the one who had "molded" such strange being - the person: - the evolution, God, still someone or something.
  This dispute does not make sense as direct proofs of the intervention in the evolution process the local or otherworldly forces are absent.
  However, the indirect evidence of this interference is present, and they were given above.
  They can be interpreted in different ways, but, of course, the consciousness inherent in even the simplest creatures: bacteria, viruses, algae, etc., played and plays the leading role in the development of wildlife.
  Naturally, in the competition of organisms for survival, consciousness developed, finding over time the support of itself in nerve cells, the combination of which was able to most effectively process the information delivered into neural centers from various sensory organs through these nerve cells by means of complex electrochemical reactions and pulsed transmission of data.
  It is curious that the process of development of living organisms violates the law of non-decreasing entropy by the fact that on each inhabited planet there is an ordering and complication of its shell up to the emergence of civilizations.
  Each living creature from their innumerable set is such as a result of possessing a genetic code on a protein carrier (program) that provides the type, functioning and reproduction of organisms as creatures of lower consciousness, that is, with a program tuned exclusively on purely instinctive-reflex reactions with respect to interaction with the environment
  The very development, or improvement and complication of organisms took place before the appearance of hominids - the human prototype - only as a result of chance (mutations in the genome).
  Representatives of biologists consider the changes that turned the monkeys in the end into a human being, also as the result of the random mutations [8].
  This statement in itself is a highly controversial for a variety of reasons.
  The mutations before emergence of a prototype of the person were manifested and acted and act by now only within reflex and instinctive activity of the living beings, and they aren't capable to lead away these beings beyond limits of similar activity for any period of time.
  I.e. the random character of mutations means for the living being an opportunity only to adapt to the environment, but not a possibility to go beyond the environment limits.
  It is senseless for this reason to consider mutations as the major through factor, which has led finally a bacterium to the being largely outside nature - to the person.
  Besides, the random mutations in a short time, - namely within a relatively short time has appeared a complex set of genes required for the emergence of new (human) properties, - could not compile the program of self-awareness of such complexity, but, nevertheless, this program has appeared, as, by the way, and the genes that determine the ability to verbal speech.
  At this, the new program of the genome, in a root changing the living creature for the first time after billions of years of evolution in this world, appeared only at the moment when the evolution of living beings reached its peak among animals in terms of quick wit and potential ability to possess tools and make speech in the form of primates.
  The mutations in the living organisms are manifestation of interaction of organisms with the environment, i.e. with other organisms and inorganic compositions. By means of this manifestation, each organism enshrines in own programs, which are written down on protein compounds in a genome, of a positive reaction for themselves of this interaction, got as if accidentally. However, this "random character of the event" for the living organisms isn't casual at all, inasmuch the difference of the living organisms from the lifeless complexes consists in ability to search of the most acceptable conditions for themselves by means of trials and errors, on what the lifeless objects are not capable.
  Therefore, each positive random change, which is reflected in structure of a genome, means the accumulation of number of these spontaneous "search" changes, inevitably leading with achievement of a certain limit with respect to the qualitative changes of the organism, and for all natural environment these random positive changes of organisms arrange a certain order in the form of the natural chains dependent from each other and from changes of the atmospheric, temperature and other phenomena. External changes sporadically lead to catastrophes for all living beings as a result of, for example, eruption of volcanoes, glaciation, asteroid falls, etc., and the survived living beings have to rebuilt, but they steadily continue to develop and become complicated.
  Nevertheless, any natural processes have natural borders, consequence which is the fact that transition of quantitative casual changes into qualitative structural transformations is closed in the established natural frames: in this case - within only reflex and instinctive actions of all organisms, that represents the only possible manifestation of consciousness at the level of the random changes (mutations), consequence of which is only search of more acceptable conditions for existence by method of trials and errors.
  This manifestation of consciousness is the only possible, thus, due to the fact that the usage of new communications by an organism, positive for reproduction, in effect, means the gradual formation of the only "conditioned" reflexes on the remembered irritation, reflected on the phenotype.
  On the one hand, the similar phenomenon has no relation to an arbitrariness, and it cannot be classified as purely coincidental.
  On the other hand, consciousness of a live organism at this level of development, i.e. in the presence of the program, capable only to initiate reflex and instinctive actions, in itself isn't capable to move to a new level of consciousness, which differs in ability to free expression of itself, i.e. to the independent and initiative transformation of what is present into what is absent, but it wish to me - precisely because the awareness of own "desire" for all living beings besides the person are absent.
  In other words, a programmed randomness (mutations) is not capable to lead to free expressing oneself of any living creature - in addition to mutations, another program is required, according to which a living being would go beyond the limits of only instinctive-reflex activity.
  Thus, the selection on the basis of random variations of code of protein compounds and the corresponding formation of set of genes which in turn can give millions of additional protein connections, , and the number of variants of interaction of these protein complexes increases up to astronomical sizes, is capable to give only a basis for introduction of the program, which opens a possibility of an exit of this most perfect, but still purely natural being, on other level of consciousness, allowing to this being to transform from a natural being partly into the essence outside nature.
  Probability of a random selection out of existing billions of variants within any conceivable time one compact program for consciously-target activity of the being, in this case, a highly developed primate, is practically close to zero.
  This factor in itself, apparently, means an artificial way of installation and fixing of the new program in this set of genes with billions of options of programming on what is capable, in our opinion, only single consciousness of a holographic projection, so how each living being, differing by the presence of consciousness, is manifestation of a single consciousness.
  This process of introducing into the genome a program that stimulates the development of self-consciousness is confirmed by the following.
  The fact of an unusually rapid restructuring of the genome, which contradicts the rate of evolutionary development usually stated by evolutionists, has been recorded by geneticists, who used computer imposing of a genome map of a chimpanzee on a genome map of a person that allowed them to allocate three categories of so called DNA-duplications - that are available in a genome of a person, but are absent in a genome of a chimpanzee, that are available in a genome of a chimpanzee, but are absent in a genome of a person, and that are available in a genome of both types. DNA-duplication is one of forms of a mutation at which the site of a chromosome doubles. In this case DNA segments having length of at least 20 thousand of the nucleotide couples were considered. It appeared that about one third of DNA-duplications identified in a person, are absent at a chimpanzee. Geneticists were pretty surprised by this figure because it indicates a very high frequency of mutations in the short - by evolutionary standards - period of time. This work was carried out by an international consortium of scientists. It consisted of 67 scientists from 23 research institutions of 5 countries - the U.S., Israel, Spain, Italy and Germany. Geneticists of the Harvard University and the Massachusetts Institute of Technology in Boston coordinated the work. And blood for DNA analysis gave a young male chimpanzee named Clint, the inhabitant of aviary of the National Centre for the Study of primates named after Yerkis in Atlanta, Georgia. (See, eg ., Dw.de> genome comparison ... and ... it ... human).
  The additional program of the consciously-targeted actions, that appeared in a living entity in the form of a hominid is distinguished by the lack of autonomy: it allows this creature to be aware of oneself and own actions within the environment only in conjunction with the previous program for the reflexive-instinctive mechanism of actions, providing a possibility of existence of an organism in the environment, that is, its nutrition, reproduction, metabolism, random variability. Therefore, on the one hand, the consciousness of a new creature bifurcates, but, on the other hand, it is not able to split completely, being one entity in which, nevertheless, there is a struggle all the time due to the multidirectionality of aspirations, one of which aimed at survival in any way, others - to the harmonization of surroundings.
  In other words, it is possible to state the fact of the emergence of absolutely special, dual being, on the one hand, which is still a part of the environment, but, on the other hand, - a being, completely separate of the environment, who tries not only to understand own surrounding, but also to subjugate everything around under oneself, that is, which believes oneself already not only a live organism, and the extra natural essence, in a certain measure owning time [2].
  Let's note further very remarkable fact: the randomness in usual life, presented inside the person in the form of the lowest (animal) consciousness, and the highest consciousness (consciously-target expression of consciousness) are antagonists in the respect what, if the subject, having the highest consciousness, is mistaken, then he will be is capable to understand the mistake and to correct deeds, significantly having accelerated own advance on the way of development, while the random is some kind of edge of consciousness, making the essence of the lowest part of consciousness. Consciousness uses the random if it doesn't know what and how to do at this level of development, but, accepting in attention a random, though slowly - with kickbacks and zigzags - nevertheless moves ahead.
  Thus, the antagonism of the lowest and highest forms of consciousness both in the person, and his communities means emergence of the new driving force, providing the fastest development of consciousness in its carrier - the person.
  The randomness, more tending towards chaos, isn't capable to be a reliable support to a structural order, breaking its all the time. Therefore, giving continuous changes to the living environment, it promotes so continuous destruction of the prevailing order, forcing the living beings to obey to itself completely, especially without reflecting. The basis of this is reflex-instinctual mechanism of action, which is the same for all sentient beings, what would not occur with them.
  However, it is required to Creation both destruction and more or less successful creation which can satisfy consciousness, having given an incentive to its development by removal from senselessness of existence only on level of consumption of sensations.
  Thus, in Creation the most succeeds concerning acquisition of meanings in conjugation them with sensations is only who can figure how more effectively to destroy or create something, but on this effect are able not accidental procedures, not some order, a prerequisite for which is stability, but only the creativity and initiative, always leading to rather rapid achievement of the expected or unexpected result, harm, advantage or even insignificant meaning of which can understand only the being with these properties, i.e. a being, understanding oneself: the dissatisfaction, understood by this being by all means provokes the being to search interesting, permission of various riddles and problems, often not utilitarian that very significantly develops consciousness and allows it to express with the greatest return and satisfaction itself in the current life.
  Thereby, the state of dissatisfaction of consciousness by oneself which is realized into development of ways of own change by impact on the current beingness taking into account its counteraction, gives to a self-conscious being the limit degree of liberty.
  Therefore, no one and nothing is capable of creating and destroying in the most efficient way, except for a subject, possessing both consciousness at the level of sensations and self-consciousness, which means that for both for the single consciousness and for individual consciousness it is impossible to do without this subject-person as the most effective tool for their own development and consumption of vital collisions.
  The appearance of a creature with two levels of consciousness as a living and freest representative of the active (consciousness), effectively forming a passive environment (beingness) for oneself in Creation, that is, the pearl of beingness, is an inevitable manifestation of functioning of the active among the passive.
  Besides, it is senseless to claim that appearance of the person and, so self-consciousness in it, is result of natural (accidental) set of such program in a genome which gives not the best adaptation of a being to an environment. The consciousness, on the contrary, substantially provokes as a result the aspiration for the complete separation of this being by nature with all negative consequences of it which we will note below.
  The fact is that the acquisition of self-consciousness by a living being means that this being understands that it is in time, and this time can be consciously used. But consciously it is possible to use something by different ways.
  Naturally, when these beings reach an appropriate level by means of understanding themselves and their surroundings, they form a shell of civilization around, contributing to the most accelerated development, both cultural and technological, based on the struggle of the animal consciousness located in each person and self-consciousness, their opposite aspirations create the constant tension, thereby being the driving force for the development of mankind.
  A single consciousness of a holographic projection combines in the process of forming by each living being of own time the material components and components of consciousness into a single whole for a limited time of the creature's life, giving it the opportunity to act in accordance with the level of consciousness, which it has - the highest level in this respect corresponds to creatures with self-consciousness that have the free will due to the presence of self-consciousness, while all other organisms acquire the possibility of change only as a result of the action of randomness (mutations in the genome) with minimum level of liberty.
  Thus, the highest manifestation of the active (consciousness) in its individual expression is a being with self-consciousness, capable of most efficiently processing information flows, maximally accelerating the flow of time and allowing consciousness to express oneself most fully in actions, thoughts and feelings.
  In other words, the beings with self- consciousness, who understand themselves and, trying to consciously maintain their core, do not miss the opportunities for their own changes, have more opportunities for development among all living things - they have plenty of time for this, since their consciousness forms these time for own placement every time.
  So, unlike other beings, thanks to gaining self-consciousness, Homo sapience has appeared, realizing its own presence in the current time, which he took advantage of, creating as a result a rather comfortable civilization, culture, technology, but along with that a person remained with his animal beginning - by the lowest consciousness aimed mainly at solving the problems of survival.
  Moreover, the egocentric aspirations of animal consciousness were yet amplified thanks to the understanding by a person already of the fact that he can use people around him for his selfish purposes, and he rather quickly came up with ways to purposefully deceive everyone, who on some reason gave in to him.
  Thus, aggression, aspiration to extermination of the rival, occupation of its territory, egocentricity, that is, everything that promotes survival and domination, and therefore, is peculiar to the automatic (not setting consciously goals) lowest consciousness, is significantly amplified after overcoming by people of the stage of the primitive communal system, which more reminded structurally a pack of monkeys, than the human community as this archaic community of people sought only for survival, because got, as a rule, was enough only for simple reproduction only necessary, and willy-nilly everything was distributed "socialist" (by labor merits).
  As soon as, thanks to the growth of quick-wittedness due to the presence of the same self-consciousness, striving for free development, has appeared the surpluses, grown or mined, it was tempted to appropriate these surpluses thanks to force, deception, or thanks to a higher hierarchical position in a community.
  Of course, eventually this negative attitude even to their fellow tribesmen could not but be appreciated crucially by the highest consciousness, to which are peculiar the unselfishness, mercy, respect and love to people, other living beings, altruism, honesty, dedication, decency and conscientiousness ; however, with the latter properties alone you cannot live in an antagonistic, that is, competitive society, and any person should address willy-nilly to the lowest consciousness, which helps him to at least survive in the whirl of life, or rather, this lower consciousness itself comes into action when it considers this as necessary.
  Thus, each person is in a situation of interaction between the lowest and highest types of consciousness, which for the most part comes down to their struggle due to a fundamental difference in aspirations.
  Nevertheless, this struggle significantly accelerates the pace of development of society compared with the animal world or even with primitive communities, some of which have survived to this day in areas remote from civilization precisely because of the weakness of their highest consciousness.
  It is also clear that the superiority of the higher form of consciousness over the lower or vice versa dictates a different attitude to reality, and thereby divides the most active people into two main categories: the fighters for justice, seeking to harmonize society, and the fighters for themselves, trying with all their might to seize power and use it for their own most comfortable existence and domination over others, which in itself gives considerable advantages in life relations at a pragmatic level.
  Be that as it may, the products of labor, appropriated one way or another, plots of land, the captives, that were enslaved by as and the impoverished people, were the subject to preservation and growth. They have already become not as the good in the sense of goodness for all fellow tribesmen, as before, with common primitive property that contributes to the preservation and survival of the clan, but - the good in the sense of property, that has already become not common, but private.
  Therefore, along with the state and its well-known divisions, laws were established by the powers, that to stabilize this non-equilibrium situation in society, when some have everything, while others have nothing. And, of course, the "sacred" right of private property, which is still valid today, was proclaimed by the fundamental law.
  So same naturally arose the right on "fair" wars, the main goal which was capture or redistribution of land and other property.
  In the same way, the negative result of gaining self-consciousness turned out to be a stable division of the people into rich and poor, even for all civilized countries, but not because some initially wish to offend others, and because the property, taken from the majority and fixed by laws is subject to preservation and multiplication, to which there is no limit, not because of economic reasons, division of labor, stupidity of some and ingenuity of others, etc., but, because the stable egocentric aspirations of some prevail over their altruistic intentions.
  In other words, power structures are such because the predominant in their consciousness are the properties of the lowest consciousness, enhanced by the understanding of ways to achieve and maintain the obtained benefits in the property and social position
  Therefore, on average, despite all the achievements of civilization, the poor become relatively poorer and the rich become richer, although, in principle, at all times over the six millennia of the existence of modern civilization, there has always been enough of everything for a decent life for all, but to share no one was willing.
  Evidence of this can be provided by the facts of enrichment of the poor, for example, as a result of inheritance; they, cursing previously the rich bloodsuckers, for some reason immediately change course, accepting all the rules of the game of the "chosen" estate, and do not distribute the acquired property to the poor and miserable.
  This unfortunate fact is explained by the fact that the level of self-awareness of the vast majority of the population is such, that the egocentrism of animal consciousness, but not altruism of the highest consciousness is prevailing over it, though in rather small number there are also the persons with an opposite ratio of these forms of consciousness.
  It is they who constitute the true opposition of the authorities, nonetheless, not wanting, precisely because of the positive qualities of their own consciousness, to enter into hypocritical, corrupt and conformist power structures.
  Thus, the essence of self-consciousness, as well as the natural (animal) form of consciousness, is initially determined by the corresponding program of the common development in the genome, which separated a sufficiently developed creature in the form of a primate from other living beings, transferring it first into a hominid, which gradually began consciously to transform its environment, and then into a person, who has already mastered the environment to a large extent.
  This program provoked the appearance in this hypostasis of the human consciousness not only the purposefulness of the mind, creativity and benevolent altruism of one level or another, absent in the animal consciousness, but it also could not prevent the manifestation of egoism in self-consciousness, supported by the egocentrism of animal consciousness in a person, and this share of egoism fluctuates within significant limits,
  On the inside, both forms of human consciousness are supported by its constant activity, which provokes dissatisfaction with the present in waiting or hope for a better future.
  Outwardly, the natural form of consciousness is expressed in the individuality of any living being, while the self-consciousness of a person reflects only his personality.
  It is these features of both forms of consciousness of each person, the level of manifestation of which can vary significantly, that largely contribute to the formation of various groups of society - from power elites and opposition to them, up to ordinary people and criminal communities.
  The main features of the individuality of the most developed creatures, including humans, are quick-wittedness, sensitivity, impressionability, decisiveness, one or another degree of sociability, the ability to pry, dominance, perseverance, cooperation in actions, experience, skills, manner of behavior, and the basis of individuality is egocentrism, always inclined to deceive enemies or competitors in the form of the information distortion. It is these features that guarantee a certain degree of adaptability to the environment and, therefore, at least a certain possibility of survival in it.
  The main personality traits consist such morally neutral features as the purposefulness of the mind, curiosity, will, creativity, and such negative features that reflect the underdevelopment of self-consciousness as self-confidence, rudeness, laziness, irresponsibility, unscrupulousness, which are based on one or another degree of neglect surrounding people, or selfishness.
  At the same time, the positive personality traits that reflect the degree of development of self-consciousness include kindness, decency, conscientiousness, friendliness, empathy, sympathy, mercy, expressed in selfless concern for others, or altruism.
  It is these properties of individuality and personality in their totality of varying degrees of fullness, reflecting the essence of his dual consciousness, that influence a person's behavior in society.
  Therefore, it can be stated that in every human consciousness, individuality, which mainly reflects the egocentrism of the animal consciousness, coexists with altruism, which underlies the personality of each person. And both of these sides of the human consciousness, mostly because of the difference in the tasks being solved, fight each other in every possible way, uniting only at critical moments of existence for the sake of survival. And the place of each person in society is determined, as a rule, by the predominance of certain properties of individuality and personality, as well as their level, which was achieved by a person.
  Anyway, awareness of oneself lifts a person above others beings, separating him from nature to a degree that depends on the development of his self-consciousness.
  The person, unlike all other living things, begins to understand the ruthlessness, indifference, sluggishness of nature, in which everything is built on mutual devouring, on the action of randomness (mutation in the genome), determining its development and order in it.
  It is frightening for a person to live in such hesitating world, but at the same time he is afraid of death, accompanied by the horror of the decomposition of the body.
  Therefore, he is being filled with disgust for the environment, imagining himself a fallen angel from somewhere, which again must return to that unknown, unknowable, but proper world of immortality, tranquility and benevolence.
  Such passionate and unchanging desire provokes the emergence of his two properties.
  First, a return to the other world of peace and happiness must be earned, since thou had fell out of it for some good reason into another - a cruel world.
  And a person begins to try to overcome the utilitarian and amoral nature of his lower (animal) consciousness by creating fair moral standards for all people without exception.
  The most successful attempt to formulate this moral code in relation to the distribution to the world was the Sermon on the Mount of Christ, in which everything was correct, but not applicable to real life. In other words, these moral precepts set the horizon of aspirations, separating the real from the beyond.
  The naturally disturbance from similar contradiction, based essentially on the duality of human consciousness - the highest and along with that - animal - caused the emergence of the second remarkable quality, reflected in the emergence of churches. In particular, in the person of the Christian Church was established connection unhappy peoples with the otherworldly happy and fair world personified in the person of the highest, unattainable, incomprehensible, but all-powerful, all-penetrating, all-knowing, eternal and indestructible creator of everything, in order to having suffered here, deservedly return to his father there.
  Thus, both of these suffered properties directly result from the specified duality of human consciousness - and the animal, and along with that the highest.
  Really, time eternal happiness in this unstable and awful world only of survival is impossible, but there is an understanding of this indisputable fact, very this understanding means the latent recognition of oneself as different from everything else precisely because of one"s awareness of oneself in the world, that certainly leads one to recognize as the partial and temporary his presence in reality, since self-awareness was given by someone other, but not by nature, closed on itself.
  And it is the proof of presence of this other both in the otherworldly, and in each person, and some connectivity between them which is designated by religion.
  So faith becomes the hope for each, though not all admit it, that distinguishes faith, for example, from science with its troubles and obvious insufficiency.
  The emergence of morality means the implementation of its norms in the transformation of the environment for the great benefit of all, which can also serve to find happiness and calm in the otherworld.
  Largely for this reason mankind is only engaged in construction and restructuring all the time, that is necessary not only for some benefit there, but the main thing is for the posthumous acquisition of what is not here.
  As a result, the world is changing, becoming more comfortable, cultivated, and people more decent, acquiring even in certain amount sense of dignity, and the otherworldly, remaining still mysterious and inaccessible, nevertheless, as you see, influences the development of everything.
  In addition to religion, another way of distracting a person from the troubles and hardships of life is partly the transformation of them into the comic. By such detachment from reality in laughter, a person is freed from the conventions of being, instinctively sensing their temporality and imperfection.
  The external expression of this curious transformation tribulations, and tragedies into the comic, detract from them, is the laughter, the animal component of which comes from the reflexes, similar of a reaction to scratching, and the essential component is determined by the consciousness in the form of a relationship to some troubles and misfortunes as to the absurdity of the unexpected incident with yourself or preferably with others.
  Absurdity of it, dropping out of a framework of the known order, causes involuntary fun or an ironical grin from that, as "to those above" cannot provide the order in "hostel".
  Therefore, the prime cause of laughter is an involuntary understanding of incongruity, absurdity of a situation, which, nevertheless reproduced in reality in one form or another in life or artificial form. This intuitive understanding causes involuntary superiority over the situation, which finds a way out in a intense sound form, like a cough, or - in a concussion of the whole body resembling convulsions.
  The pleasure and satisfaction of this understanding does not reach fixation in the mind as a judgment, but immediately passes into relief through sounds that bring relaxation, vivacity and an influx of energy from the insufficiency of beingness, that has clearly appeared.
  In contrast, standard troubles, which regularly cause suffering and grief, cause the crying of the victims and the sympathy of others.
  At this, unlike regrets or chagrins because of the occurring misfortunes often causing tears bringing that a discharge but only in the form of breakdown and the coming melancholy, reaction to the events in the form of laughter is shown only from involuntary desire and ability to allocate the amusing party of an event or its absurdity, transfer an event into unusual, so, interesting that can cause at especially ridiculous and improbable combination of its signs, in particular, thanks to the transferring of the feature from one sphere in absolutely other where it should not be, the expression in a sound form, at least, chuckling.
  
  Bibliography
  
  1.1980. David Bohm, Wholeness and the Implicate Order, London: Routledge, ISBN 0-7100-0971-2.
  2. Nizovtsev Yu. Everything and Nothingness: 2016. [Electronic resource]. Access mode: www.litres.ru. Amazon. Yury Nizovtsev.
  3. Nick Bostrom. (April 2003). "Are You Living in a Computer Simulation" Philosophical Quarterly. 53(211): 243-255.
  4. Nizovtsev Yu. Creation - a hologram at base or a matrix? 2021. [Electronic resource]. Access mode: Amazon. Yury Nizovtsev.
  5. Zohar Ringel, Dmitry Kovrizhin. Quantized gravitational responses, the sign problem and quantum complexity. "Science Advances". http://advances. Sciencemag.orgcontent/3/9/e1701758
  6. Прохоров А. Л., "Возникновение жизни на Земле" по материалам статьи Ричарда Монастерски в журнале National Geographic, 1998г. (Prokhorov A. L. "Life emergence on Earth" on materials of article of Richard Monasterski in the National Geographic magazine, 1998).
  7. Бейджент М. Запретная археология. Эксмо, Москва, 2004. ISBN 5-699-04989-(Baigent M. Ancient Traces: Mysteries in Ancient and Early History. Eksmo. Moscow, 2004. ISBN 5-699-04989-4).
  8. Марков А. В. Доказательства эволюции. 2010. [Электронный ресурс]. Режим доступа: evolbiol.ru (Проблемы эволюции).
  
  Chapter 6.
  Whose instrument is a person? And only by it is he?
  
  Neither materialists nor idealists could determine either the essence of Creation, nor the sources of change and development of living beings up to the appearance of a person, nor the reason for the change in the environment surrounding the living beings in such a way that they could exist and develop in it. This, apparently, is explained by the fact that materialists consider consciousness to be a product of the self-development of dead matter, and idealists believe that consciousness itself creates matter, including living matter. However, it is quite possible to assume otherwise.
  In our opinion, it is possible to try to determine the essence of Creation, the sources of change and development of living beings up to the appearance of a person, and the reason for the change in the environment surrounding living beings in such a way that they can exist and develop in it, if to assume that inanimate matter and consciousness, which is matter of a higher level compared to dead matter, coexist together without producing each other.
  Along with that, in living beings, including humans, they are in an alliance, which gives infinite consciousness the opportunity to manifest and act through the finite living, in which dense structured matter is, as it were, permeated by a field ultra-high-frequency matter, going beyond the frequencies possible in beingness.
  *
  We all know that a person is mortal, like humanity as a whole, which, having once appeared, will also inevitably disappear. So what will be left of it? And will it remain?
  There are currently two answers to this question.
  The afterlife is the answer to religion.
  The eternal development of humanity is the answer of science.
  The first answer does not even have indirect evidence. Moreover, it takes a person beyond the boundaries of life.
  The second answer is nothing more than a good wish, since if there was a beginning, then there will be an end.
  In other words, both answers, in essence, do not promise that everything developed by civilization will remain, and to whom, if no one survives.
  In fact, this seemingly sad ending indicates that in addition to finite man and humanity there is something else - endless, which requires both a person and all living things for their own eternal development and change. This is what consumes everything developed by a person and humanity, but not only consumes.
  Proof of the presence of this something in every living being is that it comes to life only at the presence of this something and lives for the time being.
  True, this something is completely ephemeral, that is, in no way perceptible, but at the same time there is no life without it.
  Perhaps that is why it was called consciousness. And indeed, without the accompaniment of alive by knowledge, that is, first of all, a program of action, no life is possible.
  This program was found in every cell of any organism in the form of a code on a protein carrier. Where this program came from and how it was introduced is unknown. But, nevertheless, this complex system, which controls the future actions, growth and development of each organism, appeared, refuting with its appearance the hypothesis of the spontaneous transformation of dead matter into living matter.
  *
  
  A person is fraught with two riddles: he is a usual living being, and along with that he is a being capable of conscious, that is, design-targeted actions to change both the environment and himself. But science cannot explain how each of living cell was produced in its original form with a ready-made program of metabolism, actions, growth, reproduction and development; a person, besides, has self-consciousness, whose appearance science also cannot explain.
  Science has still not been able, within the framework of its research approach, to provide convincing evidence and explanations of how the transition from inanimate matter to living matter took place, and from instinctive-reflexively acting organisms to beings that think quite voluntarily.
  It is known that living organisms, unlike nonliving ones, have a set of characteristics: metabolism and energy, the ability to grow and develop, reproduce, and maintain a certain composition. In addition, they are characterized by the presence of a self-regulating metabolic system, and they have the ability to accurately reproduce their own metabolic system (DNA replication, its template copying and specifically determined synthesis of enzyme proteins) and more.
  The essence of various ideas about the origin of life can be expressed in three main concepts. One of them is the idea of the creation of everything by the Creator from nothingness, and, in particular, the living from the dead; the other is abiogenesis, or the formation of organic compounds common in living nature, outside the body without the participation of enzymes, i.e., the emergence of living things from non-living things; and the third is biogenesis, or the formation of organic compounds by living organisms: all living things come from living things.
  As for creationism, or idea about the creation of everything by the Creator from nothingness, this is nothing more than a pure fantasy that can only be taken on faith.
  Abiogenesis, or spontaneous generation, as Pasteur showed experimentally, is also impossible, and he, besides, showed that alive can only arise from living things.
  Only one thing follows: alive was always, and there was no chicken that laid this egg.
  This conclusion leads to the understanding that living things are one of the foundations of the entire Creation, despite the fact that any living being is mortal, that is, finite. However, we also know about the existence of the infinite, but the infinite in real life is unimaginable for humans. And this means that the infinite is capable of manifesting itself only in the finite, remaining, nevertheless, infinite.
  It is this process, supposedly, occurs in an infinite Creation, which never arose, since one "part" of it "is" outside of time, and its actual infinite "part" - the beingness with all its universes and planets with living beings - is in endless current time. And, as if, between them there is a kind of spacer in the form of a hologram, through which the formation of the current time, the result of which is beingness, that is, this beingness itself is nothing more than a product of this time, the formation of which takes place through living beings [see, for example, 1].
  *
  The infinity outside of time, by definition, is nothingness that potentially contains within itself everything that can manifest itself in time.
  But time still needs to be created, or more precisely, its creation requires a kind of alliance of the infinite and the finite in a form that involves the formation of time based on the decoding of information perceived by the finite.
  Only living things are capable of this trick, which in their structure contains sensors (sense organs) that can perceive information in one form or another; information transformation center (centers) capable of deciphering signals coming from the senses; the functioning program of a given living being.
  However, this is only one side of a living being, distinguishing it from any inanimate object, and giving him the opportunity to live, extending its existence in its own offspring.
  The other side of alive is that it, in its innumerable variants, units and associations, ensures the systematic converting of information-energy packets, that enter the senses, into the current time, since these disparate packets are being interconnected into an inextricable stream in the consciousness of a living being due to the fact that when processing each of them, a delay occurs that is not recorded by the information conversion center due to the inertia of this processing process, just as it happens when a person watches a movie, during which the gap between the individual frames of the film, which is scrolled at a certain speed, is not recorded by the person, creating for him there is a continuous and unified course of events on the screen.
  As a result, the information-energy packets are being converted into their product - time, which appears to a living being as a series of events in a changing material environment, to which it is necessary to adapt in order to survive.
  Thus, the powerful energy of ultra-high-frequency wave-like structures of a holographic projection of a infinity out of time, which carry the corresponding encoded information in their harmonics, is converted into mass and energy of objects of current reality, which relate to each other in accordance with the well-known formula E=mc².
  Thus, that is, through living beings in their entirety, the formation of being takes place, containing them in an infrastructure of inanimate objects, thanks to which they find suitable conditions for their finite existence. This existence itself is being controlled precisely by a infinite material consciousness in field form, which is capable of being both in finite living beings in time and outside of time, that is, it manifests itself as individual and along with that as one [1].
  *
  Only a hologram has this feature [see, for example, 2].
  Exactly, in a hologram, any part of it repeats the whole. The hologram itself is a high-frequency formation as a product of the superimposition of several coherent waves, which gives a stationary interference pattern, since the phase difference of the waves does not change.
  In a hologram, each particle of the active does not lose its unity with the entire single-multiple infinite set of the active particles, and therefore can, in particular, with the help of this unity, to recognize, read and copy from an infinity out of time by means and methods, which it is available, necessary for own existence the things in their connection, recognizing them in accordance with own mind, coupled with form-building abilities so, as it wants and can, updating every "moment", that is, discrete, but infinitely, a holographic projection as a quasi-temporary basis for one's own existence in the current reality in the form of a living thing in this information process.
  Particles-copies of the active (consciousness), in the association with copies of the passive in a current reality, are able thereby to receive from an infinity out of time the "necessary" copies of things (passive) for them to replace existing copies of things in beingness, including replacing own material base, as well as updating also themselves.
  This information process of the interaction of an infinity out of time, where everything is inseparably, and the holographic projection, where the active and the passive are separated, requires for interaction of the active and the passive as well as for interaction of the active with an infinity out of time the artificial union of the active and passive in one form or another of alive, the main difference of which from everything else is the ability to convert individual consecutive data packets, carrying encoded information, into objects of a current reality for their updating, including consciousness in alive.
  These packets are similar to the pulsed signals from the transmitter via the ether to the television receiver, in which they are converted into a changing decorated picture on the screen.
  That is, alive is also able to convert individual impulse signals containing information into a incessantly changing picture of the world due to a certain inertia of signal processing, which in the minds of any living being nullifies pauses between incoming packets of information (the positions of the update), creating a continuous change in the whole picture, in which arise already real - more or less "dense" - objects, rather than frequency information copies of the active and the passive [1. Chapter. 1].
  *
  It is the hologram that is the "gasket", more precisely, the information bridge between an infinity outside of time and beingness. The hologram represents a kind of projection of an infinity outside of time, being, on the one hand, nothingness, since as a hologram, that is, a frequency-wave formation, it contains ultra-high-frequency formations in antiphase, making up integrally zero. On the other hand, these formations, unlike an infinity outside of time itself, can be autonomous in their nothingness, that is, appear separately, being, thereby, able to be conductors of information between an infinity outside of time and beingness, and are also capable to be an endless source of energy and a storehouse of accumulating information, coming from beingness as a product of the activity of living beings.
  That's why, Creation can be represented as an infinite, timeless Nothingness and along with that - as a set of finite objects, which are manifested in time infinitely, i.e. that we call beingness, or the existing present. Along with that, the information bridge connecting an infinity out of time and beingness can be considered a projection of an infinity out of time in the form of a kind of formation, hidden from our view because it represents ultra-high-frequency formations, exceeding in frequency the limits of possible high-frequency formations of beingness, and that are situated in the opposite phase mutually. As a result, when they arise, they immediately destroy each other, representing in this respect, like an infinity out of time, an infinite nothingness, but only integrally.
  Nevertheless, each "half" of these wave-like high-frequency formations, arising, can serve as the accumulator and transmitter of information like radio waves in the ether, connecting an infinity out of time and beingness, since the complete annihilation of these formations does not occur due to the infinity of this holographic projection of an infinity outside of time [1].
  *
  Thus, Creation exists without arising or ending, thanks to the information flow, which is provided by a projection of an infinity outside of time in the form of a hologram from beingness towards an infinity outside of time and back.
  This provision conditions the permanent activity of alive, aimed towards own changes in a competitive environment suitable for life.
  Thereby, two tasks are solved.
  Alive automatically supports the existence of the entire Creation, since without it Creation becomes non-existence due to the loss of the current time, which is being formed by alive.
  In addition, alive as the active, cannot be unchanged and satisfied with the present. It changes, develops in its finite forms during the competition, but at the same time automatically fixes all its changes in the form of feelings and thoughts both in each individual consciousness of an individual living being and in a single consciousness of a hologram, since each individual consciousness and a single consciousness in a hologram coincide in accordance with the principle of the hologram "all in every part" [2].
  *
  If any living being, from the moment of birth to death, relies in its existence only on instincts and reflexes, using the method of trial and error and accumulating individually specific experience, then, in accordance with such program of actions, it is only capable of adapting to its environment. Going beyond the limits of such adaptive activity is excluded for him, since the program of growth and development present in each cell of the body does not provide for any other interaction with the environment.
  Mutations in the genome can only contribute to the improvement or deterioration of this adaptive activity, but they are not able to update the program so much as to change this way of interaction of the organism with the environment to the opposite of adaptive. This requires a new program, additional to the previous one, which changes the way the body interacts with the environment to the opposite - a conscious influence on the environment, changing it, in order to achieve pre-set goals, which may not be associated with just one consumption of sensations, characteristic of the rest of the living world.
  Therefore, it makes sense to turn to a more detailed consideration of the issue of the emergence of a person, which has not yet been fundamentally resolved, and which, in our opinion, can only be resolved hypothetically, since, as was shown above, it was not nature that produced living things and humans, but certain conditions contributed to their emergence, the basis of which was a rather complex program. This program was artificially fixed on a biological carrier, which is more likely than its emergence spontaneously from dead matter, completely incapable of independent actions.
  The Inanimate matter is completely helpless in this regard, guided only by certain few laws of existence of the inanimate matter, which, unlike living matter, is only capable of being a carrier of information, but does not have the ability to use it for its own purposes, which it does not have, just as there are no zones perception, processing and transmission of information.
  In other words, this program is introduced into a certain organic compound in appropriate conditions under the control of a single consciousness of a holographic projection of infinity outside of time, since a single consciousness as a hologram covers being with the current time, which manifests itself artificially alive so that in this no longer purely field world, But in a world with the movement of various objects, it could exist and develop both for itself and to keep Creation from passing into non-existence [1. Chapter 2].
  Thus, without the current time, that is being formed by alive for itself, and therefore a certain way structured world with the movement (change) of bodies in space, Creation is not able to emerge from the state of non-existence, but this we do not observe. Therefore, our proposed hypothesis about the information-holographic essence of Creation, which manifests itself in alive in the current time, created by it, looks, of course, the crazy hypothesis, but, nevertheless, it explains much of what scientific research within the framework of experimental testing methods based on formal-logical constructions cannot be explained.
  That is, the combination in the living beings of structured compounds of the dead matter with a higher structure of the field matter of consciousness based on a hologram allows to convert energy-information packets coming from an infinity out of time through a hologram, into the current time by means of alive.
  The product of this process is a denser matter of being with movement (change) in a certain space, which is necessary not only for the emergence and existence of living things, but it is also required for the endless functioning of Creation as such through beingness, as it were animated in time with its only partially field structure, which, unlike a hologram with its only frequency-wave formations, can already ensure life in accordance with biological laws on individual exoplanets.
  This development of living beings occurs in the current time, which is their common, or calendar time, but at the same time this development takes place in the own time of each living being and each of their communities within the framework of a common time. That is, the current time, as it were, splits into two streams - the general one, which extends on beingness, and the own time of the local formations of living things, in which the diversity of beings of a living matter is manifested.
  In particular, this development on different exoplanets regularly culminates in the emergence of creatures capable of both adapting to the environment and partially rejecting it, making fundamental changes in this environment according to their own understanding, giving a variety of excellent examples of emotional and mental activity. But the own time of the communities of these finite contradictory beings always ends in information collapse due to their gradual accumulation of excess information, which these creatures, biologically limited by their nature, cannot cope with.
  In other words, the informationally compacting own time of these communities within the framework of civilization cannot continue indefinitely, which means the crash of each civilization is by no means due to external reasons. Nevertheless, the human race, if an environment suitable for life is preserved, does not disappear, but begins to develop again. But the emerging civilization again reaches an information collapse, which is inevitably the fruit of its technological development, and this continues until the environment that ensures the existence of these beings disappears.
  *
  Over the pass billions of years, during the changes of organisms from protozoa to primates, the instinctive reflex system of their reaction to environmental influences has actually remained the same. In other words, their action programs are similar to each other. And suddenly, in a short period of time, as a result of a relatively short-term exposure to external conditions, some species of primates developed self-awareness, while others remained monkeys. However, it is not known which of these monkeys "worked" more. Currently, Darwin's theory is considered, at least, controversial precisely because it is not possible to explain how the ape evolved into humans from the perspective of modern science.
  Obviously, for self-consciousness to arise in primates, some fundamental internal changes had to occur, which had not occurred during the entire existence of organisms on Earth. What kind of changes are these if a person is close to a chimpanzee in his appearance, organ structure and even genome structure?
  We can state the following: such an internal change can only be the addition of a genome programmed for the instinctive-reflex activity, by a program, focused on the aware activity. Therefore, the transformation of the primate - it could be the most perfect primate - into a prototype of a person (hominid) is possible only by supplementing the existing program with another. Apparently, the primate genome of a similar chimpanzee was rebuilt for this new program.
  And the fact that the chimpanzee genome is 99% the same as the human genome technically makes things easier.
  One hypothesis suggests that the closest human ancestor was a lagoon monkey from Ethiopia. She had a smaller hairline, swam well, walked vertically for a significant part of the day, had a "lowered larynx," the appearance of which, apparently, is associated with a semi-aquatic lifestyle. It is important that such a larynx allows you to control breathing and, as a result, gives the ability to speak.
  After such restructuring, a symbiosis of the resulting individual and consciousness, of a different, higher level than the consciousness of the animal, becomes possible. This procedure brings the individual the opportunity to show, in addition to the form of consciousness focused on adaptability to the environment, self- consciousness, aimed mainly at using the environment for their own purposes by adapting it to their needs and interests.
  Everything else: the ability to work together with fellow tribesmen, coherent speech, creative thinking, etc. is developed as a result in a certain and relatively not very long period, consolidating the symbiosis of a new program that underlies self- consciousness, with the body, and thereby developing a way of thinking based on logic and creativity.
  It was after such restructuring that a hominid appeared so suddenly, then gradually transformed into a person. It also becomes clear why the transition link from primates to humans has not yet been found. All the rest - about the same primates, not affected by the specified transformation, remained in their previous animal quality. Although, in fact, the conditions of their existence were not much different from the existence of the original "candidate" for a person.
  Thus, we can say that a being capable only of instinctively-reflexive actions has one program, while a conscious being, able to adapt the environment to achieve their own goals, has a different, more complex - dual program: this program has the ability to incline a person not only to instinctively-reflexive actions, but also - to projecting their actions for the future, processing their results for subsequent adjustments, using the already accumulated memory from a much larger database than that of primates.
  However, the additional program can only "work" with an existing program of the highest possible order compared to the program of an ordinary animal, that is, the updated genome must have a structure that allows the most productive coordination of the instinctive-reflex actions with the actions determined by logic or creativity. Therefore, the ancestor of the hominid was a primate similar to the modern chimpanzee, whose genome was 99% identical to the human genome.
  In general, it should be noted that the program of actions designed to adapt the creature to the environment could not itself (in an evolutionary manner) be supplemented by a program of the opposite type, which is an obstacle to the previous one, since the additional program is already designed for the actions of the being related to the adaptation of the environment to his own thoughts and goals. This very process of introducing the additional program into the genome was almost instantaneous compared to billions of years of evolution of the adaptive living beings.
  *
  Fact unusually rapid restructuring of the genome, contradicting speed of evolutionary development, stated usually by the evolutionists, is confirmed by the geneticists who used the computer imposing of a genome map of a chimpanzee on a genome map of a person that allowed them to allocate three categories of so called DNA-duplications - that are available in a genome of a person, but are absent in a genome of a chimpanzee, that are available in a genome of a chimpanzee, but are absent in a genome of a person, and that are available in a genome of both types. DNA-duplication is one of forms of a mutation at which the site of a chromosome doubles. In this case DNA segments having length of at least 20 thousand of the nucleotide couples were considered. It appeared that about one third of DNA-duplications identified in a person, are absent at a chimpanzee. Geneticists were pretty surprised by this figure because it indicates a very high frequency of mutations in the short - by evolutionary standards - period of time. This work was carried out by an international consortium of scientists. It consisted of 67 scientists from 23 research institutions of 5 countries - the U.S., Israel, Spain, Italy and Germany. Geneticists of the Harvard University and the Massachusetts Institute of Technology in Boston coordinated the work. And blood for DNA analysis gave a young male chimpanzee named Clint (Clint), inhabitant of aviary of the National Centre for the Study of primates behalf Yerkis in Atlanta, Georgia. (See, eg ., Dw.de> genome comparison ... and ... it ... human).
  Around the time when the first reasonable people were still in a semi-wild state, in parallel with them, according to the description in Plato's "Critias" [3] functioned quite technologically advanced civilization, which he called Atlantis. Apparently, the Bible gives mention about this civilization too. The Bible indicates that Atlantis have been washed away by flood. Most likely, the high-tech structures - the pyramids - in some places of Earth on land and under water were preserved from this civilization.
  Apparently, the emergence and existence of such civilizations, which functioned even before the transformation of primates into humans, can only be explained by a kind of transfer of information "copies" of people from those planets where people had already appeared. Further, the communities of these, a kind of "transit" people could well gradually reach the stage of at least local civilizations, reminiscent of the current civilization, and then naturally disintegrate for internal reasons (information collapse), unless, of course, they were exposed previously to the most powerful natural or artificial (war with the use of nuclear weapons) cataclysms.
  Thus, on Earth over hundreds of millions of years, such civilizations appeared, developed and, for underlying or external reasons, disintegrated. But not everything can disappear completely without a trace. Some artifacts have been preserved, and the most reliable ones are given by us, in particular, in [4], and they can also be found on the Internet.
  *
  It is also important that only after the introduction of an additional program into the corresponding biological form of a primate, the latter, gradually "merging" with this program under the control of parents and in communication with other tribesmen, in addition to individual rationality characteristic of higher animals, or to collective rationality characteristic of colonies of termites or bees, which are focused only on adaptation to the environment, also becomes a personality with an appropriate level of self-consciousness, with his characteristic desire for the domineering transformation of own surroundings.
  This being - a person - possesses, regardless of the stage of development of the human communities, free will, his own ideas about the world based on thinking related to logic, abstraction and, to a certain extent, creativity.
  A person - is able not only to reflect the world, as it happens with other living organisms, including highly organized ones, but also to change it in accordance with his desires, imagination, plans, even if they are erroneous - any mistake can be corrected, But in the process of life, overcoming obstacles to achieving the set goals, the personality develops, which is an external reflection of the level of its self-consciousness, introducing into the data bank of the holographic projection of an infinity out of time everything, that this personality has done and what happened to him during life.
  The richest palette of experiences, considerations and ideas, as well as everything done during life, distinguishes a person from an animal.
  The richest palette of experiences, considerations and ideas, as well as everything done during life, distinguishes a person from an animal.
  That is why a person is the most effective and versatile producer of changes in his own consciousness, and therefore in a single consciousness of a hologram, which thereby thinks and feels similarly in this endless, but the discrete stream of countless lives.
  But, along with that, he represents the most effective information basis that keeps Creation in an endlessly changing and developing state.
  It also follows from all this that the desires and intentions of a single consciousness, if one can speak of it that way, in relation to human lives, basically contradict the desires and intentions of a particular person in his local consciousness.
  A person wants, first of all, for himself and own descendant health, well-being, success, that is, he strives in the direction of harmony, avoiding collisions, troubles and misfortunes, at least for himself and his environment.
  However, his dual nature - animal and humanistic - does not allow him to do this, plunging him into conflicts, contradictory relationships with neighbors and ill-wishers. This nature requires the use of any means to survive and move towards a better life, as a result of which he does not disdain deception, flattery, sycophancy, etc.., trying, nevertheless, to preserve in their best representatives a self-esteem, responsibility and citizenship. All this leads to the release of numerous and often violent emotions and productive ideas, although it proceeds as if by itself.
  It is this flow of feelings, experiences and ideas, which often harms a particular person and which he fears, that a single consciousness is required first of all, creating for it an indescribable and unpredictable background of life with all its vicissitudes, and not comprehension of one or the other laws, which, in general, Well, not many. That is why the development of mankind does not proceed indefinitely, but is limited by the framework of emerging and decaying civilizations, largely repeating each other, but at the same time not repeating all the countless shades of life collisions that ensure the enduring interest of a single consciousness to life instead of non-existence, which is just nothing.
  
  Bibliography
  
  1. Nizovtsev Yu. Everything and nothingness. 2016. [Electronic resource]. Access mode: www.litres.ru. Amazon. Yury Nizovtsev.
  2. 1980. David Bohm, Wholeness and the Implicate Order, London: Routledge, ISBN 0-7100-0971-2.
  3. Plato. Complete works. Hackett Publishing Company. 1997.
  4. Nizovtsev Yu. The person - a product of evolution?! Whether everything is so clear here?! 2016. [Electronic resource]. Access mode: www.litres.ru. Amazon. Yury Nizovtsev.
  
  Chapter 7.
  A person in sleep and in waking.
  
  If we do not touch on physiology, then it should be noted: the processes that occur in a dream with a person, are even now either obvious or incomprehensible, although there are enough assumptions of various kinds. But they have no convincing grounds. Therefore, it makes sense to try to find more or less convincing arguments explaining these processes, and not only, bearing in mind the regular losing of a person out of the activity.
  Introduction
  Let us first note that over the past 2.5 thousand years, the scientists were advancing various considerations about sleep and dreams, but, unfortunately, all their arguments about the mechanism and purpose of sleep, except for determining the procedure for some physicochemical processes that occur with a person during sleep do not have a solid foundation.
  These considerations are either obvious, or plausible, but not proven, being at the level of conjecture, or they are erroneous.
  Therefore, it makes sense to determine the purpose of sleep not only as a rest of the human body from daytime activity, as well as its restoration, but also the difference and similarity in the functioning of human consciousness in sleep and waking, referring to the time of this functioning.
  At the same time, an attempt was made to compare on the basis of certain facts of the behavior of the vast majority of people in reality with the process of his stay in the virtual world of sleep.
  It is known that the developed living beings spend about a third of their life time on sleep.
  Science defines sleep as periodically arising physiological state, opposite to the state of wakefulness, characterized, in contrast to wakefulness, by a reduced reaction to the world around.
  The banality of this definition is obvious.
  Therefore, I would like to go beyond it.
  Physiologists, but not psychologists, have achieved some success in this respect.
  Recently, physiologists have discovered that the brain and hormonal system of animals, including humans, produce two types of signals. One of these signals keeps you awake, while the other forces the body to sleep.
  Fluctuations in the intensity of these signals, depending on the daily rhythms, make us sleep at night and wake up in the morning.
  Violation of this procedure leads to the following negative consequences.
  In the waking state, especially prolonged and increased activity of brain neurons leads to the accumulation of breaks and other DNA damage.
  These breakdowns are eliminated in sleep, as the "range" of DNA movements grows approximately twice. Due to these movements, the chromosomes begin to constantly change their spatial configuration, and the number of molecules involved in the elimination of gaps in the genome reaches large values.
  Thus, from the point of view of physiologists, sleep and all the processes in neurons associated with it are necessary for the survival and maintenance of the body's performance, despite the fact that during sleep the dangers emanating from the environment are not perceived.
  True, this discovery of physiologists only confirmed the idea of the ancient Greeks that sleep is needed for rest and recovery of the body, including, of course, the restoration of the brain.
  It is also believed that in a dream there is a transfer of information from random access memory to a permanent one (memory consolidation) and reconsolidation, which eliminates unnecessary information, and also in a dream there is a process of forming future behavior based on the experience gained.
  In addition, during a series of experiments, scientists discovered the existence of phases of slow and fast sleep, and that during sleep, short-term memory turns into long-term memory, and the brain gets rid of unnecessary information, that, in part, helps to adapt to changing life situations.
  As for the phases of non-REM and REM sleep, their purpose has not yet been determined.
  It was also noted that dreams proceed at a faster rate than identical events in reality, occupying a time interval that is several times smaller, but psychologists have not been able to explain this phenomenon.
  Psychologists believe that dreams, which appear to them as a subjective perception of images from the senses that arise in the mind of the sleeping person, occur mainly in the phase of REM sleep, when the brain activity is high. At the same time, psychologists believe that the indistinctness of the images that a person sees in a dream is nothing more than the process of forming his thoughts.
  This approach of psychologists to dreams is affected by their voluntarism, since they take the physicochemical processes that occur in the human brain, namely: the brain's processing of information during the sleep period, partially reflected in dreams, for subjective perception of images from the senses, while, on the contrary, dreams are fragmented, often mixed, but quite accurately repeat (copy) in certain combinations the corresponding passages of daytime events.
  The latest research by psychologists led them to the idea that dreams are not a product of the imagination, but a response to actual problems and experiences, which is especially banal, because ancient philosophers talked about this.
  Thus, progress in the study of sleep was only achieved by physiologists who have found that sleep contributes to the processing and storage of information, the elimination of unnecessary connections between neurons, and the removal of harmful products of neuronal activity from the brain. In addition, they found that sleep helps to eliminate damage to neurons, maintains the level of immunity, and restores the functioning of internal organs.
  Psychologists, on the other hand, discuss the obvious or put forward only guesses - more or less dubious, probably for the reason that they study the external manifestations of consciousness without trying to understand its internal content at least at the level of digestible hypotheses.
  Therefore, it makes sense to try to consider this problem from a different angle - from the standpoint of the consumption of information by every living being, including humans.
  1. Historical excursion.
  Let us first present what is quite obvious in the procedure of sleep and dreams, as well as what is not obvious, but seems plausible, although not having solid evidence, and then - the erroneous, as has already been found out by now.
  The ancient Greek historian Herodotus interpreted the dreams in this way: "Usually, after all, people see in a dream what they think about during the day" [1].
  The ancient philosopher Artemidorus considered dreams to be "the creation of various images..." [2, p. 32].
  The famous ancient philosopher Plato claimed that in a dream it is possible to "peep" the otherworldly space, and in the process of falling asleep, vivid images are created [3, p. 19-21]. A person, according to Plato, is able to "draw inspiration" from sleep [3, p. 353-358].
  The equally famous ancient Greek philosopher Aristotle considered dreams to be a physical phenomenon that cannot be the result of sensory perception or human opinion. He also claimed that our soul has a need to regenerate, which is why people sleep and have dreams.
  Sleep, according to Aristotle, "restores strength." In a dream, "the sensual ability of the soul is inactive, immobile and, as it were, bound by fetters, it exists in the possibility, but it will be ready to perceive when it wakes up ... ... All night visions arise in the soul as a result of its daily activity of perception" [4, p. 454-455]. "Dreams are seen not only by people, but also by unreasonable animals... ...In a dream it is impossible to truly predict the future" [5, p. 169-175].
  Aristotle considered the prophetic dreams to be a fiction, although he pointed out that dreams in general make sense since they reflect reality, and therefore they can be believed to some extent, especially since coincidences happen. But at the same time, the lack of a rational explanation for the predictions based on the materials of dreams does not imply confidence in them [ibid.].
  Aristotle believed that dreams inform a person about his own problems and provide an opportunity to pay attention to what, in the waking state, remained outside of attention; the soul in a dream is inseparable from the body [4, p. 423-432].
  Hippocrates believed that the soul during sleep is not distracted by extraneous influences. Therefore, by studying dreams, we learn more about the soul itself [6, IV, p. 86].
  Nietzsche argued that every dream provides an opportunity to comprehend the transitivity of things [7, p. 340].
  Sleep, according to P. A. Florensky, allows you to get the "premonition" the existence of an "otherworldly" space. In sleep, time flies with incredible speed compared to the time perceived by a person in a waking state [8, p. 4-16].
  Indeed, a certain additional space manifests in sleep, which Plato and Florensky called otherworldly, although, in fact, this is not space, but a complete database - a very extensive one, which is used during sleep by the intellect of consciousness, while in reality human consciousness is limited, beyond a rare exception, the use of RAM.
  Dreams, according to Z. Freud, represent desires that have come true [9].
  All dreams are nothing more than figurative copies of events that have already happened in reality, mostly in fragmentary form. Some of them are stored in long-term memory. Therefore, each individual consciousness in the process of sleep in the form of its own intellect (a living computer) is able to model various situations based on the information received during the day, combining certain episodes of the past with it, while reminding a computer working according to appropriate programs, which is configured to highlight certain or other problem situations.
  Any adult person at one time or another may experience sexual desire, which remains unsatisfied for various reasons. Therefore, the intelligence of consciousness in the process of sleep can find in memory a figurative copy of the event when this desire was satisfied, and demonstrate the corresponding video in the form of the dream, thereby satisfying this desire virtually. In the same way, in a dream, a person can receive a strong impulse to contacts with the opposite sex, if such a need is ripe.
  Freud has noticed this feature of the virtual satisfaction of desires, but exaggerated it, while sleep in general, but not dreams, which are its figurative part, is a process during which the intelligence of consciousness tries to present models for resolving all kinds of the problem situations, and not just reflect desires in virtual form. Nevertheless, as a special case, desires in the form of visions in sleep are sometimes fulfilled to comfort the sufferer, at least in such a false form, received, nevertheless, as a reflection of the impressions and hidden needs of a person in reality, keeping his being in certain balance.
  Let us now pass on to the obviously erroneous or wholly insufficient considerations about sleep and visions in sleep.
  Artemidor believed that vision in sleep shows the future, and sleep shows the present [2, p. 32].
  Visions in sleep are an integral part of the process of creating the information models in sleep, but only picturesque, reflecting the daytime impressions coupled with earlier impressions and, therefore, cannot show the future. The process of sleep itself always occurs in the present, but along with that, individual behavior models are formed in it, taking into account the changes that have occurred, which can presumably be applied afterwards in the waking state with benefit.
  Aristotle believed that the soul is more focused on itself and distracted from worries about the body [4, p. 423-432].
  During sleep, the opposite happens. The intelligence of consciousness restores the brain neurons, controls the functioning of internal organs, sets them up for adequate work in the future and, to some extent, restores them.
  Visions in sleep, according to P. A. Florensky, pave the line between sleep and wakefulness [8, p. 4-16].
  Visions in sleep by no means "pave the line between sleep and wakefulness", but are integral fragments of the figurative type of those models of the individual's possible behavior subsequently, which are formed in the process of sleep, representing some part of these virtual models. Naturally, they in no way can serve as the prototype for a full-fledged consideration of future events only on their basis, and even more so, to make predictions. These models themselves are formed by the intellect of consciousness mostly on the basis of the information accumulated during the day.
  Z. Freud has reduced all visions in sleep to a means of satisfying desires, mostly of a sexual nature, repressed in reality [9].
  By now, it has become clear that this is not the case. In fact, the fulfillment of desires in the figurative form of dreams is a special case of creating behavior models for their possible use afterwards in the waking state, and this form is copied from what a person saw earlier, for example, from a movie, or from what happened earlier to him. Everything else that Freud talks about is his pseudoscientific fantasies: the unconscious, psychic energy, the driving force of the latent dream, the transformation of sexual energy into other types of energy, etc.
  All these phantasmagories of Freud are called into question by the fact that models of the human behavior can subsequently be formed in sleep without dreams at all, especially since many people do not dream at all, more precisely, they cannot remember any visions in sleep, if they even were, without having therefore a subject for analysis.
  The visions in sleep themselves, if they happen and are remembered, occupy a relatively small part of the sleep period - no more than 20%, most often combined from copies of fragments of the day's events, and copies of fragments of events experienced earlier, and therefore can be confused and even incoherent.
  Psychoanalysis, which grew out of Freud's phantasmagories, began to speculate on people's desire to learn as much as possible about themselves from dreams, interpreting them scientific-sounding, and trying to correspond to their fancies, hopes and innermost desires, being in this respect by the heir of gypsy fortune-tellers, that is, out of information, which it found out about them from them,, and not from mostly fruitless visions in this respect, thereby turning into an ordinary swindler who earns money by deceiving people by its scientific-sounding terms.
  K. Jung believed that dreams are "the direct manifestation of the unconscious...... ignorance of its language prevents to understand its message" [10].
  He also believed that visions in sleep connect consciousness and subconsciousness, compensating also Ego's position. Moreover, Jung saw in dreams some spiritual guidance emanating from the center of every beingness [11]. From this he concluded that visions in sleep are self-sufficient and have their own logic, containing important messages, philosophical ideas, illusions, plans, fantasies, memories, experiences and insights [12].
  Jung's theory, like Freud's, is based on the false premise that dreams are self-sufficient, while they are nothing more than a fragmentary-figurative and often incoherent reflection of reality, which, in this capacity, is included in the sign information models that are formed in the process of sleep by processing the information accumulated during the day as well as the information, available in the memory of the intellect of consciousness, which controls its tool - the brain according to appropriate programs tuned to increase the likelihood of survival and the status of each individual.
  Therefore, the visions in sleep by themselves, on the contrary, are not sufficient to guide the human behavior in waking state.
  It is more than problematic to be based on such a semi-finished product as visions in sleep that arise in the course of the formation of models of the alleged behavior of the individual in the future, and, moreover, to consider them as some kind of higher spiritual guidance, although sometimes, but quite rarely, the most connected fragments of dreams are capable of remembering to give a hint of the possibility of implementing a particular profitable plan or idea.
  Daily practice confirms the falsity of both Freud's and Jung's approaches to visions in sleep as a systematic practical means of using them in the waking state.
  In itself, the work of the brain in sleep resembles the work of a computer. However, the brain is not controlled by external forces in the person of the producer of programs and the user of the computer, but it is controlled by the intelligence of the consciousness of a particular individual, which has its own database and one or another efficiency of using information and available programs. In addition, in sleep, the intellect of consciousness, which controls the work of the brain, forms mainly sign information models, in which the figurative part is not the most significant and self-sufficient. Therefore, dreams, even in a coherent form, are not able to provide complete information for its use in reality, with rare exceptions.
  The famous physiologist I. P. Pavlov called sleep the"protective inhibition", stating the following: "... our daytime work represents the sum of stimuli that cause a certain sum of depletion, and then this sum of depletion, which has reached the end, automatically causes, by an internal humoral way, an inhibitory state accompanied by sleep" [13, p. 409].
  Pavlov, pointing out the obvious - the rest of the body during sleep in general, did not have the opportunity at one time to discover that during sleep, it is not inhibition that occurs, but, on the contrary, the activation of the movement of the base of each cell - the chromosome. In particular, the amplitude of DNA movement doubles, due to which the number of molecules involved in the elimination of breaks in the genome reaches large values.
  The American psychologist Calvin Hall interpreted the creation of visions in sleep as a creative cognitive process, in the center of which are thoughts about oneself, one"s desires, partners, prohibitions, punishments, difficulties: "... sleep was just a thought or a sequence of thoughts which occurred during sleep, and that images of visions are visual representations of personal representations... ...sleeps reflect the dreamer's unconscious self-perception, which is often quite unlike our fabricated and distorted self-portraits with which we deceive ourselves in waking life; dreams reflect the self... ... The explicit content of a vision is not a true reflection of oneself, but is a distortion of oneself and one's desires" [14]. That is, the information that the vision in sleep gives is just an assumption, having more than one meaning.
  Sleep, and even more so visions in sleep, in principle, are not capable of being a cognitive process, since at this time the accumulated information is processed in the brain, which, unlike the work of the same brain in reality, is organized by the intelligence of consciousness, and is not controlled by the self-consciousness of a person and his animal component of consciousness.
  For this reason, a person in sleep becomes an outsider to himself, temporarily losing his "I". In sleep, he is already a virtual product of the implementation of software for the functioning of the intellect of consciousness, which selects options for the possible and most effective and safe behavior of a person subsequently in accordance with the information accumulated during the day, and the additional information, attracted to create models of this behavior, necessary according to its calculations, from the vast database of a person - all his memory.
  That is, a person in sleep becomes a software reflection of oneself, becoming an alien for himself, more precisely, a model with which certain incidents can occur in line with recent events: illness, overcoming dangers, marriages, divorce, etc.
  More or less coherent and memorable dreams, together with other information systematized by programmatic methods during sleep, provide a person who is safe in sleep with the opportunity to monitor the actions of his own double in various situations, being able to draw appropriate conclusions after waking.
  This bifurcation of a person in sleep is explained by the fact that the intellect of his consciousness gets the opportunity to separate oneself from the other components of consciousness that control a person"s behavior in the waking state, which, like the human body, "fall asleep", whereas this intellect goes into a separate forecast mode of modeling, functioning like an ordinary computer, which is not interested in the meaning of the tasks and goals set or conceived by a person in reality, but it simply systematizes information in accordance with these tasks and goals within the framework of its programs.
  The intellect of consciousness is responsible for the survival of a person as a whole. Therefore, he processes information by means of the brain and models it in sleep not according to his own arbitrary understanding, but according to programs corresponding to his field of activity related to the survival of the organism in the environment while solving problems known to him, in contrast to the actions of self-consciousness and animal consciousness that control behavior a person in reality to solve many other problems and achieve the intended goals without worrying about the adequate functioning of the body at the same time.
  It is for this reason that the human brain working ib sleep under the control of the intellect of consciousness according to certain programs, that is, as a living computer, is not capable of generating thoughts and organizing human actions in the waking state. In sleep, the intellect of consciousness does not direct the actions of a person, since this is not required in a state of complete rest, but functions mainly to provide to him with several information models after awakening, which, in accordance with the available programs, can be most useful for a person in the waking state. So, this process of selecting information for use in reality can hardly be qualified as a process of cognition or even thinking.
  A person, already in full consciousness, may not pay attention to these models or, on the contrary, having paid attention, rebuild one of them in a completely different way when implementing it in his actions or thoughts, since in reality a person is already fully aware of himself and is already able to not to go or, on the contrary, go on about his intellect-computer for some additional reasons, especially since the intellect of consciousness is the lowest component of the human consciousness, responsible for its survival in the environment, that is usually considered a reasonable sense.
  Thus, in sleep, this living computer systematizes the information received during the day, combining it with the available information, in order to create models of the possible behavior of this individual the following day according to these initial data.
  Psychologists do not understand the essence of this information process, representing it by outward manifest as a process of thinking, although in a dream a person does not think, he sleeps, and his intellect in the form of a brain just processes information, received during the day, , practically, in the mode of a conventional computer, that is, according to certain programs, and this living computer does not make any decisions, but only provides information for its adoption by both main components of consciousness, connecting to control human behavior only after waking up a person, because during sleep both of them are in "sleep mode".
  That is, in a dream a person does not need to make decisions and act, as it happens in the active mode of the day. Therefore, only that part of consciousness functions in it, which alone is enough to control all the processes occurring in the body at rest: the functioning of each cell, metabolism, as well as to control the work of the body's control center - the brain, with the help of which this component of consciousness, amongst other things, processes the available information and models it, but does not make decisions on this basis, which is the prerogative of only other components of consciousness that control a person in an active mode - the animal and self-consciousness.
  This lower part of consciousness, which alone ensures the vital activity of the organism in its state of rest, but which also ensures the vital activity of the organism in its active state, functioning in conjunction with both other components of consciousness, can be designated as a living computer, or an
  intellect of consciousness.
  In other words, the process of sleep itself is characterized by the fact that at this time information models of possible variants of the human behavior are subsequently created according to certain programs without interference from the "sleeping" animal component of consciousness and self-consciousness, that is, most effectively from the standpoint of reasonable sense, which is owned by the intellect of consciousness.
  In 1983, Nobel laureate biophysicist Francis Crick and mathematician Graeme Mitchison suggested that visions in sleep have the positive potential that they destroy those connections in local areas of the brain in which unnecessary or even harmful information accumulates in the form of fantasies, false ideas, etc., opposing this position to the traditional one, according to which, with the help of dreams, a person"s internal problems are solved and his psyche is unloaded [15].
  The hypotheses of Hall and Crick, based on false premises, make the traditional error for this position. Having put forward a hypothesis about the predominant influence of visions in sleep on the human psyche, their authors did not think about the fact, that dreams occupy an average of only 20% of the sleep time, and that dreams are mostly fragmented, often incoherent, they do not show the future and are not able to demonstrate the impact of the past on the present.
  The visions in sleep, as it was noted above, fragmentarily-figuratively make up only a small part of the possible models of the human behavior the next day, formed only by the intellect of consciousness by means of the brain, practically, in the form of the computer processing of information during the night pause, excluding the receipt of external information, as well as - the impact on the formation of these models of both other components of human consciousness, managing his behavior in the waking state.
  The "sleeping" state of the animal component of a person's consciousness and his self-awareness is due to the passivity of a person in sleep, and it is no longer necessary to control his behavior.
  It is impossible to draw new ideas from the models produced by the intellect of consciousness in sleep, which are formed according to standard programs, since they are not a product of creativity, that is, arbitrary thinking. Therefore, these models can only be used as a broader base compared to the one that exists in reality, for hint on changing in the right direction the considerations, which researchers already have, deeply immersed in the topic, which for this reason is reflected in the information, processed night, and can be represented by variants of models that differ significantly from those considered in reality.
  In the course of this processing of information by the intellect of consciousness during sleep, of course, an attempt is made to eliminate harmful connections and establish positive ones in the models of the possible behavior of a given individual, created by programs, but the visions in sleep play a subordinate role in this process of forming models of a person"s possible behavior in the waking state, reflecting only the fact that most of the information enters the brain through the channels of vision. Let us also note that animals that do not have organs of vision create their own models of behavior in a dream with no less success without any dreams.
  From the point of view of psychology, the visions in sleep are the process of visualizing our thoughts in sleep in the process of forming these thoughts.
  This position of psychologists does not stand up to criticism due to the fact that visions in sleep are not thoughts at all, but copies of individual fragments of events that occurred in reality, in the form of images. They can lead to thoughts, but they are not thoughts, representing clips-copies of events that happened earlier in reality, which, as a rule, are insufficient for an adequate thinking process in the waking state due to their fragmentation.
  In addition, thoughts do not appear in sleep for the reason that a person is sleeping. And this in itself means the absence of the functioning of the components of consciousness that thinking and control actions of a person - the animal and self-consciousness.
  The human brain at this time works in computer mode, offering only an information base for the formation of thoughts in the form of several behaviors to choose from, which a person can use after waking up to solve problems and achieve their goals.
  In other words, the intellect of consciousness does not think during sleep, but functions according to ready-made programs.
  Thus, the intellect of consciousness, which also controls its tool in the form of a brain in sleep - a living computer - is not able to show the future in the night visions of a person, which are most often meaningless figurative fragments of sign models.
  The informational sign models themselves, coupled with remembered dreams, can emerge in deciphered form at the moment of awakening, if a person will not prevent to them consciously, and they can push a person who has paid attention to them and is able to analyze them, on those actions or ideas that can benefit him or turn him away from trouble, although for the most part people do not pay the attention to them, preoccupied by daily affairs ahead.
  However, those who find time for this can benefit greatly in their affairs or for their ideas. This explains the attention and respect for sleeps on the part of many great thinkers, who came to mind a lot of interesting things in the morning, and not in the day's many hours of reflections, from which there was much less use.
  2. Sleep as a pause for information modeling of behavior of the living being in waking.
  Sleep is like death. A person, as it were, ceases to feel, think and act in an open way, thereby losing obvious contacts with the environment, since during sleep his senses go into a mode that cuts off the reception of external signals, in particular, his eyes are closed, sounds are perceived poorly.
  But, unlike some types of a trance, a person in sleep is not subject to someone else's will and can instantly wake up if external conditions become unfavorable, which means that all senses are not completely turned off from responding to signals coming from outside.
  Nevertheless, a sleeping person loses own "I" during sleep, represented by his personality, and even loses his body, because falling asleep, he loses not only self-awareness, but also the sensing of himself, although his body functions in the sense that life in it does not freeze not only in relation to the metabolism and work of each cell flowing in his body, but also the appearance of sometimes visions of various kinds.
  In this regard, several questions arise.
  What does a person stay with in the process of sleep?
  Why does a person not need his own "I" and even a feeling of himself during sleep?
  The appearance of the visions in sleep has long been noticed, and even something like science has appeared, interpreting the visions in sleep as a prediction of upcoming events.
  However, despite all the efforts of psychologists, the essence of sleep remained unclear, except for the banal conclusion that it is needed to rest the body from daytime vigils.
  In order to understand what happens to a person during sleep, it is necessary first to determine what happens during sleep with the primates from which a person descended, having inherited consciousness from them, which therefore can be called the animal component of the human consciousness, but acquiring self-consciousness in addition to it, which made him the only being on the planet with multiple consciousness, which also includes the intellect.
  Unlike inanimate objects, every living being is in the information flow, perceiving certain data through the senses, which are processed in the appropriate centers - in humans, the main center for processing information is the brain - to remain in the flow of life and reproduction, competing in this with other living beings.
  That is, these centers give commands to all cells, all organs of the body, as well as the organism as a whole, as a result of which this organism is constantly adapted to a changing environment in order to preserve the sensations received from the senses and, if possible, to improve their quality, that is, have to make them more enjoyable. And all these living beings do not want to lose the sensations they receive and, thanks to them, desires for the sake of an empty non-existence, which they are familiar with from fainting or falling into hibernation. The sensations themselves not only give them a sense of life with all its diversity, but also give them an impetus to preserve these sensations in posterity.
  Therefore, all living things are active, that is, consciously, but on a purely instinctive-reflex level, use the environment to maintain themselves in action (nutrition and metabolism), seeking to push competitors away from food (dominance), in contrast to a person whose activity is not limited only instincts and reflexes on a hormonal background.
  The finiteness of their own existence, which all organisms, except humans, do not understand, but feel by the deterioration in the functioning of certain parts of the body, they overcome by procreation (transfer of their own genome) in all possible ways, up to budding, which requires a special program of growth and development as individual, and general (generic). This program is already at conception laid into every cell of the body.
  In particular, primates, like humans, communicate with each other with a wide variety of signals. They are able to understand the meaning of sounds, which people say and use them according to the situation. They are able to derive general rules of behavior on the basis of accumulated life experience and use them to solve problems that they have not yet encountered. That is, primates are not only able to act by trial and error, but are also able to adequately assess the correctness of their own decisions taken in ambiguous situations, thereby increasing the likelihood of the legitimacy of their own actions in the future.
  But this awareness of the situation in which they are, in primates is limited only by the desire to consume the sensations supplied to them by their environment, for the best arrangement of themselves in this environment, that is, they think only within the framework of this desire, not striving to go beyond desires in order to realize their own existence in time.
  In other words, they are only interested in the problems of nutrition, reproduction and dominance, and they do not seek to realize the fact of their existence in the world and to do the corresponding conclusions from it for conscious cultural and technological development.
  They fight in every possible way for their existence, concentrating their thoughts only on sensations, without reflection on the fact that they exist, but with thoughts of how to stay longer in this process of consuming sensations, being in this respect the most developed dynamic components of the living environment. contacting with the environment only at the level of adaptability to it.
  A person, as the direct heir of primates, in the same way strives to adapt in every possible way to changes in the environment, but his conscious attitude to it goes far beyond adaptability.
  A person in his communities has also acquired completely new features in relation to interaction with the environment: goal-setting and variability of seeing the problem from the right perspective, which allows him not only to solve current problems like animals, but also to set goals and achieve them in a variety of ways in depending on their own mental abilities, the most effective of which are creative.
  Goal-setting and creativity allow a person to interact with the environment in accordance not only with his immediate needs, but also with interests that may not coincide with needs and change all the time, and their range expands.
  In fact, sleep is a pause during which consciousness is disconnected from the reaction to signals from the external environment, not only for the restoration and renewal of the body, but also for processing, archiving information accumulated over the past period of time (daytime), which allows you to provide more or less systematized and corrected information to a person when he wakes up for possible decision-making based on it, as happens in the same primates.
  But, unlike primates, human consciousness in the process of sleep and the dreams themselves are, although also hidden, however, dual in nature, reflecting the impact on human behavior of both of the mentioned components of consciousness that control his behavior.
  Therefore, first let's see what happens to a person in his open communication with the external environment, which should automatically be reflected in a dream, since a person has no other informational influences.
  On the one hand, in reality, a person strives for pleasant sensations that food, a female (male), an advantageous position in the community can provide him, and he does not differ from a primate in this respect.
  On the other hand, being in a real situation, a person considers in his mind the options for individual and social projects, evaluates the possibilities for achieving success in his own creativity, tries to correct mistakes in achieving his goals, which is characteristic only of a being who realizes himself in a cloud of passions, self-knowledge and the world around.
  Thus, the information that comes to a person during the day is, as it were, divided into two parts: one is associated with adaptation to the environment, the other with the formation of awareness world perception and understanding of the world.
  Therefore, at night, he, like any animal, may dream of devouring an appetizing steak with blood, a pleasant female (male), a bunch of admirers looking at him with tenderness.
  Along with that, these sleeps may be interspersed with visions that are characterized by love experiences, interesting finds to improve the work process or new plans to change the order of life, or he may have dreams of his own funeral and being in hell or heaven, that is, everything that belongs him as a being who has plunged into the world of culture of multi-layered social relations.
  The similarity of the visions in sleep and all surrounding of a person in waking state lies in the fact that dreams are formed from blocks of accumulated information about real life coming from the senses, by an information processing center that any living being cannot fail to have, even a completely brainless one. In a person, as a highly organized being, such a center is the brain, which does not work by itself, but is an instrument of consciousness, which in a person is dual in relation to controlling human behavior.
  Therefore, each person can contemplate in a sleep in one or another fragmentary degree only that happened to him in real life, but, unlike primates, not only from the position of adaptive animal consciousness, but also depending on awareness view of his own life.
  However, unlike reality, in which animal consciousness and self-consciousness interact in one way or another, initiating certain actions of a person, during sleep, both of these components of consciousness go into a kind of "sleep mode", since in sleep a person does not need to make decisions.
  Instead of them, only that component of consciousness remains that is able to control all the processes occurring in the body at rest alone, that is, the functioning of each cell, the body's metabolism and the work of the body's control center - the brain, with the help of which this part of consciousness processes the available information. and models it, but does not make decisions on this basis, which is the prerogative only of those components of consciousness who control the person as a whole in the active mode - animal consciousness and self-consciousness.
  This part of consciousness, which is capable of ensuring the vital activity of the organism in a state of complete rest, but which also ensures the vital activity of the organism in any of its states during life, and, in addition, supplies information to the animal component of consciousness and self-consciousness, can be designated as intellect, justifying this name by the fact that it coincides in its main functions with the now-known artificial intellect, which is also capable of providing the action of a set of heterogeneous mechanisms, and along with that providing information to a particular user..
  In the course of its functioning, in order to ensure the stable operation of the body, it acts according to its own programs, which are not intended directly to regulate the human behavior.
  In the course of its functioning, in order to ensure the stable operation of the body, it acts according to its own programs, which are not intended to directly regulate the human behavior.
  Thus, the intellect of consciousness represents that part of consciousness that manages the functioning of the processing center for a number of available and incoming data according to the appropriate programs to ensure the normal functioning of the body both in sleep and in the waking state, but with the difference that during sleep the intellect of consciousness functions alone, and in the waking state - together with animal consciousness and self-consciousness, controlling the human brain, which, in fact, is a living computer for any animals of varying degrees of complexity both in structure and programs, although its principle of operation is the same as that of a crocodile, that of person.
  The main difference between this intellect of consciousness and artificial intelligence is that it does not have a rigid program of actions, operating with various and largely arbitrary signals that enter the sense organs and from them to it, to keep its own carrier (living being) in a state of direct consumption. sensations and preservation of the body in the mode of interaction of all cells and organs of the body with each other and with the environment, as a result of which any sufficiently developed being is able to act in reality, at least by the method of trial and errors in a changing environment.
  It is far from creativity, but still there is a sense in the actions of this natural intellect of consciousness, since it, as an integral part of each individual consciousness, is interested in preserving the sensations that give life to the entire system of any organism, including it.
  Thus, working for a living being, and being in the internal structure of the consumer, this intellect cannot but be its organic and integral part - a kind of information processing unit and a control unit for body functions in its interaction with the environment, functioning independently within the framework of existing programs of survival. Not a single living being can do without this component of consciousness, while the simplest creatures, for example, unicellular ones, do not need the other components of consciousness.
  But along with that, more advanced beings cannot do without its other part, which makes decisions not largely on standard interactions with the environment and the work of each cell of the body, since this sphere of action is mostly debugged (programmed), but on solving tasks of communication with similar organisms, enemies, allies, the choice of more suitable and pleasant environment for life, and so on, that is, those tasks that, if you compare the actions of a living being with the work of artificial intelligence, are solved by its external consumer, not an artificial intelligence oneself.
  This means that any living being, except for an intellect, which, in fact, technically processes data coming through the senses to it, combining them with already available information for monitoring and controlling the functioning of its own body, that is, turning these data into information that is understandable for use by a living being, starting with the cellular structure, ought to have of the chief-consumer of this information already for use in one way or another not only to ensure the functioning of the organism in the environment with the consumption of sensations, but to strive for the acquisition of the most pleasant sensations that can be obtained by improving its position in the occupied niche under favorable circumstances.
  Thus, the intellect of any living being in terms of the mode of operation resembles the artificial intelligence, however, having significant differences from it.
  The main difference between the natural intellect of consciousness and the artificial intellect is the lack of independence of artificial intelligence, which works for an external consumer, and this consumer, moreover, can constantly change, while natural intellect works for completely specific living being, in this case, - for a specific person.
  Due to the complete lack of independence of artificial intellect in comparison with the natural, which does not have a strict program of actions, the following difference arises: artificial intellect processes only the information that is transmitted to it at the request (desire) of the consumer within the framework of the programs embedded in it, and also the artificial intelligence is not able to evade the consumer's desire, while the natural intelligence has a certain autonomy in its actions, in particular, it is able to solve tasks not only according to standard programs, but also it can be ready to some changes in the parameters of the environment surrounding a living being, as well as to operate with various and largely arbitrary signals that enter the sense organs and from them to it.
  Compared to the artificial intellect or a computer, to a large extent, the autonomous functioning of the intellect of the human consciousness are due to a different structure of the brain as an information processing center. The computer works using steady electrical impulses, and the brain, which is the instrument of the intellect of consciousness, uses electrochemical connections that allow it to act with deviations from established programs, for example, in the event of an alleged danger, with which it has not met, but which it is preferable to circumvent or eliminate.
  From this it can be seen that during sleep, consciousness does not need to direct the actions of a living being, which is at rest, but it should, on the one hand, to maintain the life of the body, as well as restore and update it, on the other hand, it is necessary to process information already accumulated before sleep to form models that could be used after waking up, as they take into account the changes that have occurred over the past day. Some fragments of models can be visualized in sleep to a person, since most of the information per day enters the brain through the eyes, and, of course, is reflected in the images that appear in sleep. These models can be very complex, because of all living beings, the brain, which is the center of information processing, is the most developed in humans due to the presence of both animal consciousness and self-consciousness, which have the highest energy-informational level.
  Since the human consciousness differs from the consciousness of other beings in that the human consciousness is dual in relation to the management of his behavior, then in the active (daytime) mode, both animal consciousness programs and self-consciousness programs are used that allow the goal-setting and creative thinking, solving, respectively, the adaptive and design- target tasks.
  Thus, it is not consciousness that is turned off in sleep, leaving behind some unknown subconsciousness, as the laymen believes and not only, but those components of consciousness that control a person"s actions in reality both an animal being, and a being social-cognizing, that is, in the form of the animal component of consciousness and self-consciousness, respectively, which, in fact, can be seen from the passivity of the sleeping person, who receives minimal information from the external environment as there is no need to act in it.
  Models of possible human behavior that are formed in sleep, which include dreams, fall into the individual's RAM, giving him the opportunity to choose the appropriate one after waking up.
  But these models contain no more than 20% of figurative information, while the main part of the processed information has a sign form, which is just as understandable to a person when calling it out of memory.
  That is, in the course of systematization and evaluation of information by the intellect, which occurs in sleep according to standard programs, practically excluded the direct impact on the individual of both components of consciousness that control him in real life in the form of various kinds of considerations, feelings, ideas, interests and hopes that feed a person in reality, as interferences.
  Therefore, the behavior models, formed in sleep, may be more adequate for a person's possible actions in reality from the standpoint of common sense, than his behavior in reality for considerations of his animal component of consciousness or self-consciousness.
  In other words, it is consciously impossible to "get" into a dream, but the information models prepared during sleep in one way or another affect a person's actions in reality. Thus, sleep can be represented as one of the sources of organization of the human actions in the waking state, along with current daytime information and information available from other sources, as and for all highly organized living beings.
  The duality of consciousness in relation to the control of human behavior also determines the content of dreams.
  For example, a person with a significant prevalence of the animal consciousness over self-consciousness is unlikely to see dreams related to creative searches and impulses. He is able to contemplate in sleep only the household accessories and ordinary life events. And this is not surprising, since in life he is engaged in routine affairs and does not strive for creative achievements, while an artist or inventor, in addition to ordinary visions, can find in sleep those images or sign models, containing useful information that he missed in reality or did not attach importance to it.
  It was this latter, showing not the complete uselessness of the dreams for future use, that caused the appearance of numerous dream books with one interpretation or another of phenomena and objects that can be seen in sleep, although, in fact, they do not predict subsequent events, but only reflect the past, most clearly deposited in the memory, since the attention of this person was concentrated on them at one time for possible use in the future, but only possible.
  On the other hand, if a person is capable of committing rash and even fatal acts in reality, then in sleep he does not succeed, since reality is disconnected from his consciousness, leaving him with phantoms, but those that can sometimes lead him to certain actions in reality in the future. That is, during sleep, certain life collisions can be virtually played, often giving a good result, as indicated by the proverb - "Morning is wiser than evening".
  In other words, every 24 hours of the human life is divided into day and night, and during the latter the body must be restored and renewed - it is the body, and not consciousness, which, as an intellect, intensively functions through the brain, similar to a living computer, processing the incoming information for the subsequent, perhaps , more successful use of the results of this processing in further actions, which will be directly controlled by the animal component of consciousness and self-consciousness on the basis of information delivered to them by the intellect of consciousness.
  Each individual consciousness during sleep reflects its own activity, manifested in daytime human activities: a person is unlikely to see dreams in which he is at rest, for example, sleeping. In sleep, a person, as it were, continues to live in action: he flies, runs, fights, communicates with someone, undertakes something, gets scared, offended, sobs, although his body is at rest. This fact is explained by the fact that information sign-figurative models are being prepared mainly for waking actions.
  In this way, if during the daytime a person is inactive or leads a monotonous existence, consciousness compensates for such a denial of development with night visions saturated with various actions, often confused and contradictory in relation to famous people, that is, it tries to at least so force a person finally to start at least some actions.
  In addition, the individual consciousness in the process of sleep in the form of its own intellect not only reproduces what has already happened in life, it models various situations based on the information received during the day, combining certain episodes of the past, while resembling a computer that works according to the appropriate programs and is tuned to highlighting certain problem situations, thanks to this a person can get at least a hint of a solution to an urgent problem.
  For example, in a dream a person can receive a strong impulse to contacts with the opposite sex, if such need is ripe. The necessity to the trip disturbs a person in a dream with visions of airplanes, train stations, trains, etc.
  However, in reality, that is, already when both components of consciousness that control a person come into action, a significant impact on the personality's behavior is exerted by self-consciousness, which is characterized by increased conceit. Therefore, a person, preoccupied with the events taking place around him, most often ignores the information that came to him after waking up, which is the difference between his behavior and the behavior of animals that completely trust this information.
  Since a person cannot ignore the animal component of his own consciousness, and it is inherently the most sensitive to those products of information processed in sleep that present unfavorable scenarios for the development of events, while the self-confident component of consciousness - self-consciousness, which is largely burdened with false ideas and conceit, ignores these signals, coming into conflict with its own animal component, insofar as in reality there is a kind of struggle between both forms of consciousness that control human behavior for the most part with an unpredictable result almost all time of a person"s life.
  The animal component of a person's consciousness is especially sensitive to the disastrous decisions of a person in reality, which seem absolutely correct to another component of his consciousness. The animal component of consciousness is always set not only to improve the position of a person in the community, but also to survive in the conditions of interaction with enemies and allies. Therefore, in reality it is supported in this respect by the intellect of consciousness. In a dream, the intellect of consciousness, and during wakefulness, both of these components of consciousness in such cases, as it were, give signals of danger.
  In a calm and familiar environment, a person does not notice too often these signals from them, unless he creates an alarming feeling. However, people of dangerous professions (soldiers, firefighters, pilots, policemen), as well as people of risky occupations (athletes, businessmen, criminals) are well aware of the sudden sense of danger that appears as if from nowhere, calling it the sixth feeling.
  A person in full consciousness, that is, in the waking state, is not able to penetrate into the work of the intellect of his own individual consciousness, which is activated at night, to understand its meaning, to determine the mechanisms, that is, how to fit into the process of his own sleep, since both components of consciousness, capable of thinking, making decisions and give signals for action, are replaced by the intellect of consciousness, which is not capable of this.
  That is, with the rarest exceptions that appear as a result of malfunctions in the brain, this impossibility to join dreams consciously is explained by the fact that the open forms of consciousness have no direct relation to everything that happens in a dream. All sleep procedures are controlled by a hidden form of consciousness - its intellect.
  In particular, visions in sleep flow figuratively in one or another combination in the form of copies of fragments of what happened the day before or earlier, occupying a relatively small fraction of the time of the entire sleep period, while most of the sleep time, the intellect of consciousness, using the human brain, is processing the accumulated information and its combination with information already available in databases is like routine computer processing with a certain speed of an array of information on certain topics or more or less topical problems, using various techniques to create models.
  For the most part, this kind of information processing bears the burden of ensuring the normal functioning of the body. However, programs related to the management of human actions can also be partially used by the intellect of consciousness if they can help in the formation of models related to the organization of human life in relevant communities when a person's life is endangered.
  Only closer to the final stage of sleep, which takes a person 6-9 hours - this is one of the reasons for the harmfulness of reducing this sleep duration - the intellect of consciousness accumulates models for possible use in the future, which are as if floating at the moment of awakening a person into his consciousness, again restored in full. Then both components of consciousness that govern the human behavior, not yet occupied with daytime activities, can choose from these models, if they wish, what they have not noticed during the daytime.
  That's why it's in the morning that good and even non-standard solutions come to mind, unless, of course, the person was not passive the day before.
  Therefore, the interpreters of visions in sleep, who even managed to systematize them according to content, are not entirely false. Of course, they gave only a list of some interpretations of dreams, which are very limited, unreliable and primitive, since they are based only on conjectures and coincidences, and in this respect Aristotle is right, who considered them a fiction, but who, nevertheless, saw a sense in them. , since they are not pure fantasies, but a reflection of reality, although distorted and incomplete.
  It is now clear that the images flashing in sleep, as well as informational models as a whole, can be reflected in active life both consciously and without special analysis, not without success, although daytime work is the basis of this success.
  In other words, since in sleep the vast database accumulated by an individual during his life is opened without any interference from the outside, insofar as he, if, of course, is in a topic related to the solution of certain non-standard problems, in principle, can see or note something new or unusual, but suitable for solving his problems, to which he did not pay attention in reality, analyzing at the moment of awakening fragments of sleep that had not yet been repressed by reality.
  This circumstance is confirmed by the well-known scientific discoveries of a number of scientists.
  So, D. I. Mendeleev "extracted" from sleep at the moment of awakening the prototype of the periodic table of chemical elements.
  A. Poincare, after a long work and an anxious sleep in the early morning hours, established the existence of "automorphic functions".
  Physicist Niels Bohr, reflecting for a long time on the structure of the atom, saw, as he himself said, in a dream the Sun with planets revolving around it, and imagined that an atom could have a similar structure - in the center is a nucleus, and electrons revolve around it.
  The German biologist Otto Levi was solving the problem of transmitting signals from one nerve cell to another, not knowing what to choose - an electrical impulse or a chemical reaction. In sleep, as he has claimed, he has seen the hearts of two frogs, with which, as a pharmacologist, he had previously carried out various experiments. Levy conducted an experiment on the hearts of frogs based on a model from his sleep and determined that a nerve stimulus could release substances that affect nervous excitation, which meant that the nerve impulse was transmitted not by an electrical signal, but by chemical means.
  Thus, a method of transmitting a signal from neuron to neuron was discovered, and, in particular, it turned out that the technology for the operation of the entire set of neurons in the brain is based on a different method of signal transmission compared to the operation of a computer. This in itself means the ability to form billions of connections in the brain with the help of electrochemical signal transmission every second, changing all the time without the possibility of returning to their previous combination, thereby allowing, due to this diversity and a certain instability, to go beyond the conservatism of formal logic to creative thinking, based on the destruction of stereotypes characteristic of the work of artificial intelligence of any type with its limited capabilities associated with the transmission of impulses using stable electrical signals that can be repeated without any change.
  In addition to scientists, any creative person is able to consciously or not use the products of his dream.
  For example, creative people of a poetic disposition are well aware that many of their best poems were created in the morning minutes, and not just as a result of a few minutes of inspiration.
  In this regard, sleep, like trance or inspiration, is one of the forms of obtaining new knowledge, which is called insight, or intuition, most conducive to obtaining new knowledge in a figurative form.
  The similarity of all these processes lies in the fact that in them a person withdraws from all external influences and, without extraneous interference, is able to immerse himself for some time in his own long-term memory.
  True, a person achieves great success in solving problems or cognitive tasks not during sleep, but when insight or creative inspiration in reality, since in these states he try to retain a question related to the solution of a specific problem, formulated in advance, hoping to receive an answer when leaving this state. , whereas for the coming dream such questions are posed less often, and, moreover, it is difficult not to lose them in the mass of daytime impressions reflected in a dream.
  Be that as it may, but the consciousness, in addition to receiving external (current) information mainly through vision, which gives more than 80% of all information, also needs to systematize, archive, analyze the amount of information accumulated during the day, discarding unnecessary. Only on the basis of this process, consciousness as a whole is able to control the actions of a person in reality.
  In this regard, any interference of both components of consciousness, which control human behavior in reality, in the work of the intellect during sleep is excluded: it can only harm the streamlined process of information processing by the intellect in accordance with certain programs, having distorted significantly the recently received and available information due to personal, corporate, emotional, cultural and other preferences ,what would not allow the intellect objectively to approach the systematization of the entire array of accumulated information, from the adequate processing of which in accordance with the daily problems depends not only on the future behavior of a person, but also on his functioning as a living organism.
  Thus, in sleep, consciousness, switching itself to the processing of accumulated information under the control of only one intellect of consciousness, that is, thanks to the functioning of the information processing center available to all, even the most primitive, living beings, tries to eliminate the distortions that appear in a person in reality - let this wonderful being - man - realizes himself only after waking up, when he is included in the process of struggle and development, in which mistakes can only spur intelligence.
  To a large extent, for this reason, and not just because of fatigue, a person "transfers" himself into a "sleep mode", that is, into a mode in which the information coming through his senses is minimized, in particular, organs of vision, and, as was said, both components of his consciousness, which control him in reality, cease to participate in the management of human behavior for the period of sleep, since there is no such thing in sleep.
  In other words, the individual consciousness limits itself in sensations and thoughts for the sake of switching to the mode of processing the accumulated information, and in this respect, it works like a conventional computer according to certain programs.
  Therefore, it can hardly be argued that during sleep a person thinks.
  The fact is that the models of possible behavior developed in a dream in reality are mostly associated with the general vital activity of the organism, that is, its survival and possible improvement in a person"s life position, and not with the project-target activity of a person, which "takes place" in this procedure, as it were, by the second plan is precisely because the basis for ensuring the viability of the human organism in the environment as a living being is by no means self-consciousness.
  Summarizing, we can say the following.
  Since the information that enters the brain from the sense organs is about 80% of everything, it is not surprising that it is reflected in sleep in some part figuratively, fragmentarily copying reality.
  However, each person, remembering dreams, can notice that they are, as a rule, chaotic, and he is unable to control them.
  These facts indicate that, on the one hand, visions in sleep are connected with reality, but, on the other hand, their confusion, indistinctness and incompleteness speak of their structural inferiority.
  Therefore, visions in sleep by themselves cannot show the essence of this or that phenomenon, being a kind of virtual semi-finished products of those models that are built by the intellect of consciousness, more precisely, some figurative "ejection" of a part of this or that model, which are being formed in sleep, since the information models of the intended behavior of a waking person as a whole in the process of sleep are being built in a sign form, similar to the creation of models by an ordinary computer for solving a specific task.
  But, unlike a computer or artificial intellect, the intellect of consciousness in sleep does not have such task, more precisely, the task for it is always the same: to ensure the vital activity of the organism in any conditions by any means. Therefore, it creates models of the most practical options for behavior of a person in the waking state, but not on the basis of the results of thinking, which he cannot have, since it works mainly according to standard programs, but, nevertheless, taking into account a certain situation at a given time to the best of his abilities, based on that material and information that he has or has recently received, not for some unknown and indifferent user, but for oneself, being an integral and non-stop part of the consciousness of every individual, whether human or animal, during the life of the body.
  True, in contrast to the behavioral models for an animal, which are oriented only to the selection of conditions favorable for its existence in the existing environment, the behavioral models for a person proposed by the intellect, created insleep "for tomorrow", can relate to various cognitive projects and the search for new solutions to urgent problems. , the creation of previously unknown technologies and original works of art, since the intellect of consciousness is able to include also them in these models, but only if all this is related to the survival of a person or the improvement of his living conditions.
  Options for these projects can be captured with great success at the moment of awakening, that is, already knowingly, until they were forced out by the day's worries, and to choose from them the most suitable at the glance of both main components of consciousness, who have already begun to manage by a person in reality, but which, however, may have various considerations regarding these projects, if, of course, they have a desire to consider them.
  If self-consciousness and animal consciousness of a person, for some reason, for example, due to their weakness, are excluded themselves from participating in the construction of the individual"s daily routine according to the models proposed by the intellect of consciousness, developed during sleep, then from these variants of models of behavior of a person is implemented the one that has the greatest common sense, that is, the one that is focused on the preservation of a person in the environment, since the intellect of consciousness does not have other meanings, striving mainly to create the most favorable conditions not for the person as a whole with all his problems, but for his organism.
  If a person in the waking state acts mainly for reasons of the animal component of his consciousness, which is often mistaken for a special mind, calling it the reason, which manifests itself, in particular, if self-consciousness is not sufficiently developed, then, in fact, a person becomes a kind of rational animal.
  Outwardly, this is expressed in the overwhelming predominance of egoism over altruism and in the absence of curiosity in the individual. Such an individual, focused only on himself, is capable only of rational actions, which are not distinguished by the pursuit of new knowledge, but are most of all manifested in the desire for well-being and, at the slightest opportunity, to take the advantageous positions in obtaining the most pleasant sensations in his community, regardless of whether he has the ability to lead or organize.
  As for the contemplation in a dream of images hinting at great discoveries, they occur, as history has shown, extremely rarely, since it is possible to stumble upon them in a dream and remember in the morning only by chance or being very deeply immersed into the topic, but this happens only with the most creative people.
  Therefore, some new or non-obvious solutions, ideas and developments can come with much greater success, which again shows the history of invention and art, as a result of creating a special mood for entering a specific topic consciously in moments of trance, the easiest form of which is called the creative inspiration, when a person is also distracted from reality to one degree or another, but at the same time does not lose the question to which he would like to find or receive an answer.
  Nevertheless, even during sleep, but only arbitrarily, interesting and fruitful solutions to certain problems may appear, missed in reality, but mostly not in the form of dreams, but in the sign form of models as a result of appropriate information processing, which can be noted immediately after waking up.
  As for the question of whether a person thinking in sleep, you should first familiarize yourself with the accepted interpretation of the concept of thinking.
  One of the most famous definitions of thought is that it is nothing but the action of the mind, reason and ratio.
  It is true in this definition only that thought is action, but the action of what?
  In this definition of this "what", everything is lumped together - mind, ratio, reason, while, for example, mind and ratio are not the same, differing in their level.
  For example, a bacterium acts in a purely primitive, but effective way, striving to go where it is warmer and more satisfying on the basis of information entering its receptors, and from them to the center for processing this information, which is by no means a brain, showing not mind, but, as it were, estimating, or reasoning on the basis of incoming information, where is better - here or there. That is, following this definition, we can say that a bacterium thinks for itself, getting the desired result, if, of course, there are conditions suitable for life.
  Thought - that which appeared as a result of reflection, an idea.
  Well, this definition is nothing but a typical tautology.
  A thought is a connection of concepts perceived and understood by a person's consciousness, a connection between the image of the goal and the elements of the situation.
  This definition, which at first glance seems quite adequate and comprehensive, actually has a limited meaning, referring only to the human activity, since, for example, in sleep a person does not perceive or connect any concepts and goals. He often does not even remember what happened in the dream, and he does not remember himself.
  So, this definition willy-nilly leads to that. that in sleep a person does not thinking, although its authors claim the opposite. Then, what happens in the consciousness of a person during sleep, and what then does the consciousness represent in sleep?
  There is no satisfactory answer to this question, although by default it is believed that a person always thinking while he is alive and in his right mind.
  The process of thinking itself is defined as a stream of thoughts linked together in a sequence of associations and ideas.
  However, this definition does not say who or what and on what basis creates this flow and at what time.
  It is obvious, however, that thoughts appear in the mind of a person in a waking state, when he is able to consciously produce them and connect them with each other, and what happens to him in sleep, that is, virtually, is not produced by his will or considerations. So, he doesn't think in his sleep? Then what does he do in his sleep, and who instead of him, but for him, in particular, produces dreams in one order or another?
  The obvious insufficiency of these definitions of the concepts of thought and thinking can be eliminated by comparing the two states of a person, namely: the state of rest in the form of sleep and the state of wakefulness.
  Apparently, the role of sleep does not come down to the formation of thoughts for their implementation in the course of immediate or planned actions, since the information that requires such actions to solve certain problems is no longer received, and the body is at rest.
  What then remains for consciousness?
  It is obvious that in sleep it can only combine the accumulated information in accordance with the available programs in the form of models for their possible use later, when tasks appear, problems that need to be solved in one order or another based on past events, as well as taking into account unknown but assumed events in the future.
  In other words, passivity in itself does not have an object for thinking, unlike activity, but already in their sequential combination, for example, sleep and wakefulness, in the process of sleep, this object for thinking after waking up a person can be prepared.
  It follows that the intelligence of consciousness, functioning during sleep in splendid loneliness, processing information like a living computer (and a computer, as you know, is not capable of thinking independently, functioning according to programs entered into it in advance), only prepares models that take into account changes in the current situation. at the moment, for their possible consideration in reality by those components of consciousness that control human behavior in the active mode, but which are still in the "sleep mode" in this "sleepy" pause between days of action.
  In other words, operating in a dream with images and symbols according to certain programs by mean of the brain, the intellect of consciousness creates behavior models for both the animal component of human consciousness and its self-consciousness, in accordance with the initial data focusing itself primarily on keeping a person in existence.
  It is impossible for psychologists to understand the difference in the functioning of a person"s consciousness in reality and in sleep, calling consciousness in sleep some kind of fantastic subconsciousness, which, in their opinion, should also think, but is somehow hidden, since it is supposedly under open consciousness.
  It was shown above that consciousness is one, but it performs three main functions in a person in reality, and therefore it can be conditionally divided into three parts.
  In the process of sleep, consciousness does not need to perform the function of controlling human behavior, and therefore it removes itself in its components that control human behavior from work during sleep, giving the reins to the intellect, which is not able to make decisions, but is able to control the processing of information, like a living computer, by mean of the brain, and present the results of this processing to both other components of consciousness, which already decide how to use these results for specific actions in the waking state.
  That is, after the awakening of a person, when he must to control own actions, both other components of consciousness join the intellect of consciousness, which control both adaptive and target behavior of a person.
  Therefore, such a distribution of the functions of consciousness can be conditionally represented in the form of its three components mentioned above.
  In waking state, they are merged into one, functioning together, nevertheless bringing to the fore one or another of their incarnations, depending on the situation.
  However, in sleep, when a person is at rest, having excluded himself from the flow of external information, one intellect of consciousness functions, which is able to process information according to programs that are mostly related to ensuring the viability of a person, but is not able to control a person"s behaviour in the waking state, when the information products of standard programs are impossible or difficult to apply in the course of an ever-changing situation.
  Then the control of human behavior has to be taken over by both other hypostases of consciousness, but the intellect of consciousness retains the function of processing and providing them with incoming information.
  At the same time, the programs in accordance with which self-consciousness functions, in contrast to the programs for the animal component and the intellect, allow arbitrary thinking, giving a person the opportunity to think creatively in the process of his actions.
  Thus, the process of thinking is stimulated only by action, more or less conscious, which does not occur in a dream. Therefore, in sleep, there is no need to function by those components of consciousness that are capable of making decisions for actions, - and the formation of these decisions is nothing more than thinking, - while the functioning of the intellect of consciousness comes down to supplying a common package of information for decision-making by the user, like a computer, but along with that with the difference that he himself is also a user, but - passive.
  This information process is peculiar only to living beings who possess consciousness, distinguishing them from inanimate objects of any kind. In particular, even artificial intellect functions to solve the problems, which are determined not by it. It also does not seek to preserve itself directly in the offspring, since pleasant sensations are not available to it.
  However, the artificial intellect in its functioning is similar to the intellect of consciousness. Both of them do not think, but prepare the packages of information according to certain programs for the user, who is forced to think, since he has to act. Only artificial intellect has an external user, that is, they are separated, while the intellect of consciousness has its own and only user, and they can only function together. This unity itself is ensured by their concentrating in a separate living being.
  In this regard, thinking is inherent in any living being up to the infusoria, if it behaves actively, except for sleep, during which, instead of thinking that contributes to the most adequate current actions in a changed environment, there is a pause for processing the accumulated information on standard programs to correct the future behavior, taking into account the changes that have occurred, and in this pause you do not need to act, but you just need to choose, according to certain rules, options for creating the most favorable conditions for resolving accumulated problems, which, in principle, is available to artificial intellect. Apparently, therefore, some scientists believe that it is able to think.
  It should also be noted that the fundamental difference between the thinking of all living beings without exception, except for a person, is that the thoughts of these beings are directed only at surviving, prolonging themselves in posterity, receiving, if possible, along with that the pleasant sensations, as well as wanting to seize all other pleasant sensations in the course of adapting to the current reality, whereas a person, in addition to the same, is able not only to adapt to the environment, but also to change it not only to solve utilitarian tasks.
  In addition, he is also able to consciously bring himself troubles and troubles for the sake of ridiculous fantasies and beautiful-souled ideas, but along with that he can force himself to break out of the sticky web of sensations alone into the expanse of the infinite knowledge of everything around him and oneself.
  3. About the difference and similarity of the functioning of the human consciousness in a dream and waking.
  It is known that not everyone agrees with the priority of consciousness over the brain, believing that consciousness does not exist without a brain, since it is the human brain that gives a person a sense of life in objectively current time, which can be measured by the certain units in the corresponding periods - days, months, years - in accordance with the movement of the Earth and the Sun. With the cessation of the functioning of the human brain, the time of his life ends, that is, he falls out of it.
  This fact seems to confirm that consciousness is a function of the brain and does not exist without it.
  Indeed, human consciousness without a brain is not capable of existing in the available reality, but the above consideration does not prove, that consciousness is a function of the brain, since the opposite can also be assumed: the brain is an instrument of consciousness, which it cannot do without, but the work of which is regulated by it, and not the brain controls itself and the body.
  Can it be proven?
  Let's try to do this on the example of comparing two processes - sleep and wakefulness.
  Undoubtedly, a sleeping person lives in sleep, breathing and tossing and turning, and does not enter asleep, into some other world with a complete loss of time, as happens after death. However, having fallen asleep, a person also loses the sense of time in which he was awake, since he does not feel the passage of time in a dream, and for him the interval of calendar sleep time (6-9 hours) turns to zero if he did not observe dreams - fell asleep at some point and seemed to wake up immediately without any perceptible interval between falling into sleep and falling out of sleep.
  Thus, on the one hand, in sleep for a person"s consciousness, time disappears along with the feeling of life, and on the other hand, his body under the control of the brain continues to function without falling out of time, which, by accidentally waking up, he can note.
  A contradiction arises: in a dream, a person, as it were, loses himself, no longer feeling life, himself, and the passage of time; at the same time, the time in which his body is located still flows, the body breathes, the brain continues to control all the physico-chemical processes that occur in every cell of the body, and even gives a person the opportunity to sometimes finding oneself in visions in sleep.
  It turns out that the consciousness of a person in the process of sleep excludes itself from external time, while the brain and body remain in it during sleep.
  It is possible to resolve this contradiction by recognizing the fact that a person is aware of own existence in the waking state, and in sleep he loses this ability. And the brain has nothing to do with it, since it does not own time.
  This means that there is something additional to the brain and even controlling it, which is not registered by any devices, but which, nevertheless, transfers the brain to various modes of functioning in sleep and in the waking state.
  Moreover, this something is capable of realizing itself in different states.
  In the process of sleep, it mostly provides the life of the body, and in the waking state it brings a person into a state of awareness of his own existence, forcing him to act, at least to keep him in the environment.
  The fact of the imperceptible presence of this something was noted long ago. At first it was designated as the soul, and relatively recently it was called consciousness.
  If we conditionally divide the human consciousness into three components responsible for its existence in active and passive modes, in particular, in the waking state and in sleep, then these components act differently, representing the following.
  The intellect of consciousness ensures the functioning of the human organism and its survival in the environment, using appropriate programs for this.
  The animal component of consciousness organizes a person's actions to adapt to the environment with the help of certain programs, keeping him in it in a state of striving for pleasant sensations.
  Self-consciousness, using additional programs, largely allowing for arbitrary thinking, makes a person by a personality, capable of adapting the environment both for his own benefit and for the sake of discovering the meaning of own existence in it.
  Thus, the intellect of consciousness, continuously renewing the human body, allows it to exist; the animal component of consciousness controls the behavior of a person as an adaptive being that strives for the most pleasant existence; self-consciousness provides a person with the opportunity to recognize himself in the world.
  In a dream, only the intellect of consciousness takes over the reins of government for the reason that at this time a person does not act in any way, he is passive and does not need to be led somewhere. Therefore, in the process of sleep, he does not need to think about how to immediately save himself, do something pleasant for himself or learn about the environment, as it happens only in the waking state and is controlled by the other components of consciousness, that manage his behavior in this active state, when his individuality and personality are manifested.
  What then happens to a person in a dream, if at that time he does not have to go anywhere, does not need to do anything for the reason that he does not just rest, but ceases to feel and realize himself?
  In sleep, since at that time consciousness delegates only one intellect of consciousness, which controls the brain - a living computer, to ensure the existence of a person,, insofar as a person loses itself as a subject of action, representing only a virtual product of the implementation of the software of the intellect of consciousness, which selects options for the most effective and safe behavior a person subsequently in accordance with the information accumulated during the day with the involvement of additional information from the entire vast database (human memory).
  That is, in sleep a person temporarily ceases to be himself, but becomesown reflection - a model, with which certain incidents can occur in line with the latest events in reality, and based on the results of these incidents in sleep, a person, again becoming himself in the waking state, can judge, if he wants, about the possibility of their application in his activity.
  Of course, this double is not capable of thinking, that is, understanding the meaning of the goals and objectives set by a person in reality, but its virtual behavior, formed by the intellect of consciousness, is able to predict what can happen to a person in reality, based on the results of last actions of a person, since this the reflection-double of a person in sleep acts virtually in accordance with the information modeled by the intellect of consciousness in line with the tasks and goals of the past day, but only within the framework of the programs available to him.
  Therefore, in dreams, a person can sometimes only contemplate the behavior of his double in different circumstances, but not think for him, since he is deprived of the opportunity to control the behavior of his own reflection.
  The very double of a person in his dreams is not able to think, acting virtually within the framework of existing programs, exactly the same the intellect of consciousness, which, despite the fact that it controls the functioning of the brain - a living computer, is only able to function within the framework of the programs embedded in it, forming models in the process of human sleep to ensure the survival and optimal functioning of a person in own surrounding in the waking state, taking into account the information received during the last day.
  This is how the intellect of consciousness functions in any living being, and not just in man.
  In this regard, the ideas of many philosophers and scientists about the great spiritual mission of sleep and the extraordinary influence of dreams on a person have no basis, as does the opinion of psychologists that a person only does what he thinks in sleep. Apparently, they were prompted by the state of peace of a person in a dream, when he seems to have nothing to do, but you can calmly think about the future or the past.
  Proof of the lack of reflection in a person in sleep is not only the abruptness, fragmentation and randomness of many his dreams, but also such a phenomenon as sleepwalking.
  Apparently, sleepwalking, which manifests itself in the form of a person's spontaneous transition in a dream from rest to movement, is nothing more than a failure in the work of the intellect of consciousness, caused by random or painful deviations in the functioning of the brain.
  So, a lunatic, or a somnambulist, acts in the manner of a zombie, but not at someone's suggestion, but as a result of the indicated failure, and at the same time he controls only his motor activity and even sometimes speech, without thinking about anything. If you wake him up, he cannot remember anything about his behavior at this time.
  The somnambulist's actions are not motivated by anything, that is, they are not initially set by him, as if someone is leading him for some unknown purpose here and there.
  Indeed, the intellect of consciousness in sleep models a person's behavior in accordance with the goals and objectives set in reality not by him, but by other components of consciousness, in accordance with programs available to it.
  Therefore, if the instrument of the intellect - the brain - fails for a while, a person in sleep begins to repeat in movement or speech one or another fragment of the virtual actions of his double, modeled by the intellect of consciousness at the moment.
  In itself, the loss by a person in sleep of his own "I" in the form of individuality and personality is explained by the disconnection at this time of the animal component of consciousness and self-consciousness that controls his behavior in reality in favor of the lower component of consciousness - the intellect.
  Thus, the fact of separation of consciousness in sleep and along with that its unity in reality confirms that each individual consciousness is nothing but a hologram, in which, as is known, each part is a whole, despite the difference in the functions performed.
  The above-mentioned fact of the different course of time for a person in a dream and in the waking state is also supported by the difference in the time intervals of the event and the vision in sleep that reflected it.
  It turns out that the vision in sleep that identically reflects some event in reality flows several times faster in calendar time.
  The results of studies of the duration of the visions in sleep have shown that their duration rarely exceeds 3 minutes, and often takes only tens of seconds, while the events that are reflected in the visions in sleep, as a rule, do not fit into these time intervals, sometimes taking an order of magnitude more calendar time.
  Psychologists still cannot explain this fact, uttering only meaningless words about the subjective perception of images that arise in a person"s mind in sleep.
  Indeed, this phenomenon of time acceleration in dreams does not fit into the scientific conception of time as an objective, constant and consistent flow of ongoing phenomena.
  In particular, physics considers this progressive course of events to be a form of the flow of all various processes, or a condition for the possibility of changes.
  In other words, science in its present state objectifies time, believing that all the processes taking place in the world have no effect on the monotonous, uninterrupted and constant "course" of time.
  In itself, the process of the flow of dreams is undoubtedly objective, reminding of a demonstration of some event on a television screen.
  But the question immediately arises: why does the interval of this supposedly objective and constant "course" of time in the process of a particular dream change so significantly for an identical event that happened in reality, since having happened in sleep the change in conditions for one and the same event, which happened earlier in reality, affected the "course" of time, undermining the interpretation of the concept of time by science?
  It turns out that, supposedly, the objective passage of time is actually subjected to change depending on the change in the conditions for the flow of these processes, in particular, those that occur with living beings in sleep and in the waking state.
  The fact of the acceleration of time in a dream can be quite adequately explained from the position of representing time as a product of the process of processing information received or incoming by the information processing centers from the sense organs of a living being.
  Any information processing center, and in particular the brain, works according to certain programs that provide for breaks to eliminate unnecessary information, systematize and archive the information received in order to solve certain tasks with great success.
  Therefore, the brain, just like any computer, having got rid of the flow of external information at night, turns out to be capable, having processed the information received over the previous day and comparing the results of this processing with the information available in memory, to develop options, or models of further behavior according to the appropriate programs. a person in reality in accordance with the changes that have occurred over the past time, together with the organization of the functioning of each cell, individual parts and the whole organism as a whole.
  Incoming or already received packets of information, just as similar packets of information in a computer are displayed on the monitor screen through the appropriate blocks that convert them into a visible image, are also displayed in the same way in the corresponding centers of the brain responsible for the formation of visual images, sometimes forming an identical reflection of one or another event that happened in reality.
  If we proceed from this system of information transformation, then the speed of the flow of time for each individual human consciousness depends on the volume of information (the number and content of information packages) entering the processing centers of information a person, and on the speed of processing incoming information in these centers.
  Along with that, in the process of sleep, the processing of external information is no longer required, which practically does not enter the body, since the main human receptors in the form of visual and auditory no longer interact with the environment as before, thereby excluding the flow of information that previously entered through them. .
  That is, in this case, the brain focuses on processing only the information that has been accumulated over the past day with possible inclusions of information from earlier receipts, without being distracted by the processing of external information, which practically does not come in the state of sleep anymore, while in the daytime, the brain was forced to work, as it were, on two fronts - to process incoming information, as well as to systematize and place it in memory.
  Therefore, the power of this living computer - the brain, which is an instrument of the intellect of the human consciousness, is already spent in sleep on processing smaller volume of information, due to the exclusion of the receipt of external information. As a result, the processing of these volumes is faster. For this reason, an event that happened in reality, identically reflected in a dream, flows within a shorter period of calendar time.
  In other words, the passage of time in sleep, reflecting for a person's consciousness a specific event that occurred earlier in reality, accelerates compared to the passage of calendar time.
  This notable fact means that the calendar, or external time for a person, in which each person is awake, if you try it on an event that is identically reflected in a dream, does not coincide with his own time in sleep, the passage of which may differ significantly from the calendar time.
  Thus, the phenomenon of sleep in itself indicates a completely objective picture of the existence both for a person and for all living beings of two types of time - the external, or calendar, in which they all are, and the own time of each living being, directly and clearly manifested in sleep, which, as it were, fits into the external time, but the course of this own time can differ significantly from the course of external time for each living being, depending on the degree of its development and on the conditions in which it is located.
  If we move on to the manifestation of human consciousness in reality, then it should be noted that the relationship between self-consciousness in a person and the animal component of consciousness is quite complex and confusing. However, it seems that animal consciousness, which is mainly responsible for the adequate functioning of a person in the environment in terms of adaptability to it, relying on reason (intelligence of consciousness), as a rule, contributes to routine human activities that do not require non-standard approaches.
  This kind of activity, due to its cliché, is close to the instinctive-reflex actions of animals, and therefore it is not surprising that in this case the animal component of consciousness guides a person, leaving self-consciousness in the background with its possibilities for creative activity, which are not needed.
  Such repetitive activity causes addiction to it, which is fixed in the so-called habits, that is, everyday actions without much thought - therefore close to automatism.
  The vast majority of people spend almost all the time of their lives precisely in such monotonous activities that do not require important decisions and abstract reflections based on the analytical and synthetic work of consciousness, that is, awareness of one"s own activity for the targeted change of own surrounding and oneself, and not subordinating to routine.
  This non-initiative pastime in work and life is thus reduced to daily repetitions, forming habits, beyond which it is very difficult to go beyond and rarely succeed.
  Apparently, for this reason, the famous English philosopher David Hume considered habit as the main property of every person [16, p. 69], although, of course, this is not the case, but for many ordinary people who strive only for a well-fed, pleasant and carefree life, the habit really becomes second nature.
  It is this factor that explains the fact that days and years for many people merge into one stream, and a person cannot remember what happened to him ten years ago in the summer or last year in the winter or even a month ago.
  Similar life does not actually require self-awareness in the form of an original design of one's own life, since it does not carry a "mass" of plans, but is based on habit. This life does not even need constant control for it by the animal component of consciousness.
  Therefore, such life can be likened to daytime sleep, in which, as was shown above, both components of consciousness that control a person"s actions in reality practically do not function, transferring themselves to "sleep mode", to use computer terminology.
  For themselves, they leave the intellect of consciousness, which primarily ensures the viability of the body, and to accompany the routine activities of a person, it is quite enough to have minimal control over it of the animal consciousness and only in the smallest degree of self-consciousness to achieve sporadically some insignificant goals, what in a whole, plunges a person into a semblance of sleep, but only during the day.
  In this state, a person, as it were, turns into a rational animal, looking, of course, for some profitable goals for improving the quality of his own life, but at the same time completely obeying the external course of events, all the time adapting to it in the manner of an animal.
  However, a person would not be one if he "slept" all the time, that is, he used himself in the habit mode.
  Any person, even the most humiliated and undeveloped, is able to recall always, maybe, the few, but significant episodes in his life. And he recalls them, precisely because in these times he acted creative: had being taken important (projective) solutions, had been surprised to something unique, had been outraged by unfairness, had being committed the fatal errors, had meetings with unusual people and phenomena, had loved, had suffered.
  In such affairs it is impossible to do without self-consciousness, inasmuch is necessary to correlate with self this visible, i.e. to commensurate this visible with own abilities, will, determination, impressionability, and to speak to himself: "And I so could be. And I understand this. And I am capable to be surprised by this (to be indignant)", and to set to himself the purposes on achievement of something pleasant or - the purposes on overcoming of the appeared obstacles, but not to evade from them: exactly this process is the true expression of liberty in the person, i.e. does this being by the person.
  In other words, in these episodes the person loses indifference, moves away from habits, tries to change consciously or intuitively though something in itself even to the detriment to the values recognized by him. Of course, these events cannot but be postponed in his memory, he is proud of his behavior in these episodes, or he regrets about the incident.
  For this reason, we are interested in reading the exciting novels, detective stories, where continuously something occurs, mysteries arise and are solved, swindlers and villains act, property are made and then it is lost, power is acquired and disappears like smoke and, in general, rages fictional life, which so is distinguished from own "gray" existence.
  For the same reason all history, described by scientists-historians (though they don't understand of this), seems to them as activity of the figures which are situated as if outside routine. These figures-leaders accept nearly hourly vital decisions for tribes and people, win battles, lose at the defeats everything, invent gunpowder and discover America, write eternally live cantatas and arias, conduct reformation of religions etc.
  Naturally, these scriptures are hard to recognize as the science, the more that is possible to look at the preserved materials differently.
  Thus, the "productivity" of each human life in relation to a radical change of his consciousness, as a rule, is extremely low. This circumstance is understood by individual religious faiths (Hinduism, Buddhism), which do not stop the journey of soul on one human life.
  Nevertheless, religious faiths do not suspect about the true destination of this travel and do not see the true basis of Creation.
  Whatever it was, but the periods of "waking up" are the most striking manifestations of consciousness in a person, that means its true free expression, often amazing of him oneself, and therefore - memorable.
  Indeed, this and is true expression of consciousness in life, which along with that "is postponed" into measureless "moneybox" of a single consciousness.
  
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  2. Артемидор Далдианский. Сонник. Книги I-V. Вестник древней истории. 1989. No 4. 1990. No 2-4. 1991. No 1-3.
  3. Платон. Собр. Соч. в 4 тт. М. Мысль. 1990-1994.
  4. Аристотель. О сновидениях. Материалы и исследования по истории платонизма. Вы. 6. СПб. СПбГУ, 2005.
  5. Аристотель. О предсказаниях во сне. Интеллектуальные традиции Античности и Средних веков. М. Кругъ. 2010.
  6. Гиппократ. О диете. Сочинения. Т. 2. М. Медгиз. 1944.
  7. Панченко А. А. и др. Сны и видения в народной культуре: Мифологический, религиозно-мистический и культурно-психологический аспекты. М. РГГУ. 2001.
  8. Флоренский П. А. Иконостас. Христианство и культура. Москва. АСТ. 2001.
  9. Фрейд З. Толкование сновидений. М. Современные проблемы. 1913.
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  13. Полное собрание трудов И. П. Павлова, т. 1. 19940, изд. Академии. Опубликовано: ПСС. 1951. Т. 3. Кн. 2. С. 409-427.
  14. Холл К. Когнитивная теория сновидений. 1953. Журнал общей психологии, 49, 273-282.
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  Chapter 8.
  Truth as a manifestation of essences of the different levels.
  
  For more than one thousand years, thinkers have been proceeding from the idea that a person is the pearl of creation, and all their constructions are tuned precisely to this idea; therefore, they are, at the very least, insufficient and too often misleading, which is also characteristic of their approach to truth.
  The hypothesis put forward by us in due time about the formation by the individual human consciousness with the help of a single consciousness of a space-time changing picture of life, or "creation" by consciousness itself on the basis of the passive of the irreversible current "present", can serve as a new approach to finding the fundamental truth, since consciousness in this process is completely adequate to being, more precisely, it itself produces it in the way it is capable of, and no more than that, but at the level of phenomena, and not essences of a deeper level.
  More details about a single consciousness and the holographic projection of a timeless infinity, or Uniform, are described, for example, in my monograph "The person as The hologram" [1, chapter 2.1].
  Along with that, all phenomena, which makes up the surrounding of the living beings, is the essence of the original degree, under the conditions of which not only man as a self-conscious being, but also all the rest of alive can exist: here truth, phenomenon, essence and existence are one.
  Hypothetically this truth is fundamental and for beingness in general, inasmuch a single consciousness in its multiple holographic expression in the same way has to manifest Uniform by sequential copying and further, finally - at the level of subjects and phenomena in the form of universes, various measurements, or in current time, i.e. in change, motion, formation so, as a single consciousness is able, moving ahead in these worlds, in particular, through the self-conscious particles from the manifested to essences, from one conceived and used to another, i.e., - in motion ahead from one level of truth to another.
  Boundlessness of Uniform guarantees to consciousness infinity of this living process, that confirms the truthfulness of the existence of only relative truths in the course of knowing of beingness.
  Adequacy of the revealed communications, the relations, regularities, in particular, is confirmed by experience, by expansion of an outlook, allowing to receive the results, useful to improvement and decoration of life, changing the quality of life, knowledge of it, of the nature of things; but, with change of conditions of existence, with expansion of knowledge and successes in their practical application are being revealed new truths to replace or supplement of previous truths, and does not manage to get a "single equation" of all essences as absolute truth, except that fundamental truth, that activity of multiple-single consciousness as a result gives all really existing in ordered and changing shapes for each living being.
  So that, being formed by consciousness and being connected by it the copies of fragments from Uniform are external manifestation of Uniform to consciousness as the moving and changing beingness, and essence of these copies can't be defined by consciousness even in its highest manifestation on deeper levels immediately. Otherwise what consciousness would make in the world, being formed by it.
  Heidegger has understood it, having pointed to the following: "We are ourselves the entities to be analysed. The Being of any such entity is in each case mine. These entities, in their Being, comport themselves towards their Being. As entities with such Being, they are delivered over to their own Being." [2, p. 67].
  Nevertheless, Heidegger, like most philosophers before him, operates by the concept "a person", but a person is only a sign for consciousness as claimed in turn Pierce, who equated the person to the word, believing that "...But self-identity of a man consists in the coherence of what he does and thinks, and coherence is the intellectual character of a thing; that is, is its expressing something." [3, p. 211-242]; "... thought is what it is, only by virtue of its addressing a future thought which is in its value as thought identical with it, though more developed. In this way, the existence of thought now, depends on what is to be hereafter; so that it has only a potential existence, dependent on the future thought of the community. [3, p. 211-242].
  Pierce here nevertheless doesn't finish speaking, stopping, like Heidegger, on the person, because it is unclear for him what constitutes consciousness.
  Therefore, it is possible to extend this idea of Pierсe so.
  Each living being has consciousness which through own sense organs can recognize the things and in copies linking them through oneself by means of a single consciousness, receiving everything at once: the current time, the space in which moves and changes things, oneself among these things in the company of similar beings.
  So that Pierce absolutely adequately noted as the main property of a person the coherence in its actions and thoughts, but with that amendment that coherence is inherent in any living being originally, inasmuch it perceives the surrounding by means of own sense organs, and the information, arriving from them, is processed in the relevant centers of the living being, linking separate, consistently the arriving packages of information, and thereby transforming discrete (through a pause) updating of each previous package by the subsequent package into the current "now".
  Beingness, which is formed as a result, couldn't happen without a single consciousness, uniting and organizing all reality through own particles, in which, as parts of a hologram, a single consciousness is presented, and to which concerns also a person. Exactly a single consciousness through own particles links "things", transferring them to the current time, motion and changes, where there is neither future, nor the past. Beingness is "produced" exactly by the conversion in consciousness of the discrete information process into the holistic, smooth and continuous procedure.
  All this belongs to a single consciousness and its active particles without the allocation in them of particles with self-consciousness.
  But only presence of self-consciousness gives to particles of a single consciousness the ability to designing within the available beingness, that is - the ability to act on change of things in available beingness consciously
  It is in this regard words of Peirce are true: "..."...But the identity of a man consists in the coherence of what he does and thinks, and the coherence is the intellectual character of a thing; that is, is its expressing something." [3, p. 211-242]. Only in this context it makes sense to speak in relation to a person about the coherence, the expression of a thing not "something" (Pierce), but the human need, that gives to a person "future", in spite of the fact that he always is situated in the sliding present.
  Here a person becomes not just by a "sign" expressing according to Pierce's conclusion that "..., the existence of thought now, depends on what is to be hereafter; so that it has only a potential existence, dependent on the future thought of the community. [3, p. 211-242] but a person becomes more than a sign; his thought continuously turns to the change of him himself with the change by him of objects of beingness. And this is the change of consciousness of a person.
  In other words, consciousness through a person receives not only life in beingness, not only the opportunity to express itself, but also own changes.
  turns out that a person is the main tool of consciousness which receives through its sense organs and operational centers all phenomena (the real) in order to further to pass to the disclosure in beingness of essences, where really not to do without thought and where the word, the idea, the experience acquire the meaning, and where happens a real development of consciousness.
  In beingness happens also the correction of the kernel of each particle of consciousness due to reaction of the person in relation to events happening with him and around.
  In particular, similar correction saves in each human life (the finite) the structure of the kernel of the individual consciousness in respect of activeness and self-consciousness that allows each individual consciousness in a holographic projection of Uniform not to lose the own quality, i.e. to be eternal as a result of the address to the finite (the person) infinitely.
  In this feature of the living beings to pertain to changes of environment and to own actions with varying degrees of awareness, keeping thereby own activeness through life activity, consists their difference from things which are irrevocably losing the own quality (breaking up) in beingness due to own passivity, i.e. to the inability to foresee the course of events as well as to inability, anyway, but consciously to react to it [1, chapter 2.1].
  Reliance on a person as the basis, although he is only the finite, apparently, has led Heidegger to the thought: "Thus to presuppose "truth" means to understand it as something for the sake of which Dasein is" [2, p. 270].
  Whereas, on the contrary, not for the sake of truth "Dasein is", but truth is manifested in a number of essences of things for consciousness, for infinite development of it, which overcomes in the person the resistance of things, revealing their essence. Consciousness thereby changes itself, creating for itself life and development in the form of aspiration to something the new, unfamiliar, interesting, attracting. In this sense truth is represented only as the eluding purpose, necessary for "running" of consciousness.
  Here the person's consciousness is engaged by penetration in the reality which it forms: the process of cognition passes with receiving various relative truths, helping, in particular, a person to live, as well as expanding his conceptions of the world from one level of cognition to another.
  Consciousness in this process of penetration into the real receives various calls, overcomes difficulties because of the opposition of the antagonistic environment, makes mistakes; but it seeks to go forward - to change and evolve.
  And in communications with the likes of itself every individual consciousness in this process of development has an opportunity to share information which is available for it, i.e. to express itself through various experiences in the person, without what life as such, has no meaning for any consciousness.
  That is, for each individual consciousness in the person when operating unilateral temporary "cutting off" of a individual consciousness from a single consciousness as a certain living and along with that being, understanding oneself, very life is important as and for any living being without self-consciousness with all its peripetias; it is also important for consciousness the fullest expression of itself in each short life, replenishment of own information resource in respect of acquisition of the new.
  All this gives every individual consciousness the possibility to learn itself more and more, penetrating into own essence infinitely, and along with that gives life and development to a single consciousness in whole.
  It turns out that, at least, one of the few fundamental truth - and this term is more suitable for definition of the fullest truth where the subjective and the objective coincide most, than the term "absolute truth" - is, linking Uniform and consciousness in a holographic projection a discrete process of formation by consciousness on the basis of the passive of the information packages in the form of copies of fragments from Uniform, coming every moment into consciousness through sense organs of the subject of consciousness which consciousness is capable to identify; self the process of handling of information packages makes "now" of any conscious being, and images, feelings, meanings, which appear at the subject of consciousness during this process of handling information and reflect the fragments from Uniform in the form of their copies, allow the finite subject of consciousness to live in the finite world, as well as allow to be altered to consciousness infinitely.
  After processing of each of these packages in the relevant centers of the carrier of each individual consciousness with use of various programs, resulting in emerges the moving and changing reality, surrounding the person, happens superimposing on the current information of already saved up and processed information from databases, or memory.
  Actually, processing of the initial information packages is the beginning of attempts of consciousness to penetrate into essence of the identified data from Uniform, arriving and arrived earlier to it, which reflect various states of material objects by means of finding of the steadiest in this particular manifested [1, chapter 2.1].
  During these attempts are inevitable and distortions, and correct finds (relative truths, or essences of the manifested) in the form of these or those regularities, opening, inventions, solutions of these or those life situations that forms a basis for acts of a person and the actions of the human communities in general.
  All these truths partially or completely are being changed in process of deepening of consciousness in essence of the phenomena of that world which are presented to consciousness and which it itself has "extracted" originally, more precisely, only and does that "extracts" from Uniform. In this regard and quality, the truth is the essence of this or that order.
  Thus, truth, laws, essences, i.e. all sustainable, is not a direct product of activity of a single consciousness with respect to each individual consciousness. It, as single consciousness, "provides" to every individual consciousness only the manifested ("now") as the true originally, but this "now" is within the framework of the steady formations - external time, i.e. what is being formed by a single consciousness. In this manifesting (beingness) every individual consciousness has oneself "investigate"everything in each life independently, comprehending at the different levels corresponding essences of objects; it, in turn, gives dynamics to single consciousness, expands its form-building abilities, that makes a basis for infinite development of consciousness.
  In this respect, any sustainable is a reality rather than the appearance, not the result of an agreement, this reality is a sort of reference position for the promotion of consciousness along levels of his understanding of oneself. For comprehension of sustainable should work to the same individual consciousness in its temporal existence, more than once having plunged into experiment for check of the arising hypotheses, and further, anyway, to use with success the open regularities in practice and in scientific researches.
  The specified approach to determination of a ratio Uniform and its projection in time, as well as the relations of the active and the passive (consciousness and things), as you can see, is different from idea, which is prevailed since the time of Parmenides that the only thinking, but not the phenomena, give a direct image of beingness, so how evidences of sense organs often deceive us, and to the reliable and indisputable truth can lead only mind: "It is necessary to say and to think that What Is is; for it is to be,/ but nothing it is not. These things I bid you ponder./ For I shall begin for you from this first way of inquiry,/ then yet again from that along which mortals who know nothing/ wander two-headed: for haplessness in their/ breasts directs wandering understanding. They are borne along/ deaf and blind at once, bedazzled, undiscriminating hordes,/ who have supposed that it is and is not the same/ and not the same; but the path of all these turns back on itself."[4, p. 37-39].
  Descartes formulated this position clearly and succinctly: "Cogito, ergo sum" (I am thinking, so I exist...)" [5, p. 2]. More details he expressed this idea so: "I am a Real thing, and Really Existent, But what sort of thing? I have just now said it, A thinking thing." [5 p. 209].
  Under thinking, in general, Descartes understands the following: "Without a doubt, all kinds of the thought activity that we note in ourselves can be attributed to two main ones: one of them consists in perception by the mind, the other - in determination by the will. So, to feel, to imagine, even to comprehend purely intellectual things are all just different kinds of perception, whereas to desire, to be disgusted, to affirm, to deny, to doubt are different kinds of volition..." (6, p. 246).
  Speaking of himself, Descartes, of course, meant a person in general. However, all of his definitions in relation to humans just as unambiguously correspond, for example, to the thinking of primates [7].
  That is, Descartes' thesis "I think, therefore I am" leads to a contradiction, since both the highest mammals and people quite definitely think.
  Hence, the fundamental differences between human consciousness and primate consciousness, of course, have other basis.
  Apparently, it consists in the fact that, in particular, primates are aware of their existence in the natural environment only as its dynamic components, not striving to go beyond it, for example, in the direction of a purposeful change in the natural environment for their own benefit.
  In other words, primates lead a purely adaptive existence in their environment without the intention to go beyond it, since they are only concerned with the problems of nutrition, reproduction and dominance, and they do not seek to aware the fact of their existence in the world and to make corresponding conclusions from it for their own development. All aspirations of these beings are aimed exclusively at the problems of survival, creating the most convenient conditions for themselves and the production of offspring.
  All kinds of thinking of primates, as well as all other living beings, are aimed only holding on themselves in this environment for the sake of the consumption of sensations that are provided by it to them as own integral components, and for these innumerable natural components are given the opportunity to compete with each other.
  Thus, all living beings, except partly a person, struggle for their existence in every possible way, concentrating their thoughts only on sensations, without reflecting on the fact that they exist, but with thoughts about how to stay longer in this process of consuming sensations, and only.
  For example, the difference between primates and humans in relation to their own existence is rooted in the fact that they have a different attitude to actions in the environment, programmed from the moment of conception. And this event determines purely adaptive contacts with the environment for the primate, but for a person - not only the adaptive.
  But, if primates use the environment exclusively to realize the need to stay only in the process of consuming sensations, and do not seek to go further, remaining only active components of this environment, completely infused into it, then a person, remaining also an adaptive being in relation to the environment, nevertheless, tries to purposefully change the environment for himself.
  The basis of this different behavior of primates and humans cannot but be a difference in the programs of action of any living beings, located in the genome of each cell of any organism, tuned not only for survival and the best arrangement in their own environment, but also for its conscious change on an ongoing basis.
  Thus, a person in his communities, unlike a seemingly equally gregarious monkey, acquired, in addition to its adaptability to the natural environment, also completely new features in relation to interaction with the environment - goal setting and variability of the vision of the problem in the right perspective, allowing to achieve the goal in various ways depending on his own ingenuity, the most effective of which are creative ones.
  These features gave him the opportunity to understand his existence in the world not only thanks to the thinking that is characteristic of cats, rats, and primates, that is, animals with a sufficiently developed brain, but, unlike them, - goal-setting and creativity, which allow a person to interact with the environment in accordance not only with their urgent needs, but also with interests that may not coincide with the needs and change all the time, and their range is expanding.
  In other words, the program of the human actions has expanded dramatically in the direction of acquiring the ability to set goals and achieve them, using the creative abilities that have appeared in him, penetrating into the future thanks to his ideas, and thereby owning time, that is, being aware himself in it, whereas the animals are always limited only to the present in the form of sensations.
  Therefore, only this type of self-consciousness means the true humanization of a living being, since it leads to the recognition of one's own existence not only in the world of sensations, but also in the world of ideas, combining quite harmoniously in one face the ability to feel and the ability to know both the surrounding world and oneself.
  The volume of information flows in this case increases dramatically, the environment begins to change purposefully under the influence of these creatures, changing also them at a much faster pace than it happened before.
  That is, a person in his communities falls into the field of ever-increasing information flows that are perceived by his senses, developing both them and the body's control organs, as a result of which, for example, the mass of the human brain compared to the mass of the brain of primates has grown in about two million years several times.
  Thus, we can state the following.
  Therefore, the primates, like other organisms, have certain ways of thinking activity - from the most primitive to the most highly organized, since they willy-nilly have to process information in the appropriate centers, but they do not have self-consciousness which is expressed in goal-setting, creativity and altruism, but there is only a sense of themselves in the world with an assessment their own actions for the alteration their behavior, in order to stay in existence, and this assessment is realized, as a rule, only in the current circumstances, mainly by trial and error, focusing on the desire to consume sensations, preferably the most pleasant ones.
  Thus, this thesis of Descartes extends both to beings with self-consciousness, in this case, to humans, and to all other living beings.
  That is, a person also applies to everything else living, perceiving reality by instincts and obeying reflexes. Moreover, the human genome is not so significantly different from the bacterial genome, coinciding with the chimpanzee genome by 99%.
  Besides a person, the existence of all the rest of the living is that it receives through its senses a sense of life, perceiving any pleasure with satisfaction, and a threat with resistance possible for it, but all thoughts of these creatures are limited purely by the adaptation to the surrounding.
  Nevertheless, any ordinary living being, if it cannot search for meanings as a person, then it is still able, unlike a stone, to perceive the surrounding, react to it, immersing itself in the life it receives, albeit without reflection, but with full knowledge of the matter at the level of one's own consciousness.
  In other words, in any living there are centers processing incoming information through sensations - a kind of internal biological computer, - due to the action which even the bacterium has a certain intelligence and, respectively - proper response to any irritations. Presence of consciousness of this or that level at all living is confirmed by this fact.
  To extend consciousness on all living it wasn't possible also to Heidegger, who though understood that the human reason in beingness solves the problem of the analysis of the real, but he didn't manage to define that this real "is given" for all living beings including to the person, in an original, true form so, how their sense organs are capable to feel, and actually - "to transfer" things with the hidden help of single consciousness in relevant copies from Uniform into own beingness.
  Heidegger, like most thinkers before him, has not realized this fact and considered data, coming from sensations, as the doubtful: "What is "proximally" given is this waxen Thing which is coloured, flavoured, hard, and cold in definite ways, and which gives off its own special sound when struck. But this is not of any importance ontologically, nor, general, is anything which is given through the sense." [2, p. 129].
  However, the function of a single consciousness doesn't include the immediate "interpretation" for any individual consciousness of essence of things, the more that it is senseless for consciousness of the ordinary living beings besides a person, so how they "use" what "is being given" to them, evolving it on own evolutionary way often enough successfully, and making the general base for a person as self-conscious being without which a person couldn't emerge and exist.
  Each individual consciousness through a person and the human communities itself has to examine in things, comprehending them essence at appropriate levels of knowing in dependence on conditions. This is the main task of consciousness in a person, which he solves in beingness, not just the life that is given to consciousness in any living being. In the solution of this task in the conditions of the resisting environment, i.e. in life, each individual consciousness in a person receives or no receives own development, raising or not own status in own eyes in the infinite change, altering conditions of own existence.
  Heidegger avoids the question of the essence of beingness, transferring it to the plane of meaning of beingness and finding it in concern that it is possible to transfer into considering of the main task of the person concern about beingness and, as a result, about oneself: "... the expression "concern" will be used in this investigation as an ontological term for existenciale, and will designate the Being of a possible way of Being-in-the-world. This term has been chosen not because Dasein happens to be proximally and to a large extent "practical" and economic, but because the Being of Dasein itself is to be made visible as care." [4, p. 83-84].
  If the world, according to Heidegger, is provided to a person, it also bases all his reasonings on the person, that is incorrect in the basis, inasmuch a person as the finite, isn't the center of beingness, but he is only a development tool of infinite consciousness in the beingness conditions provided to it through his sensations and on the basis of the level of specific individual consciousness. Beingness opens during the short human lives to consciousness which develops in these lives.
  Heidegger reproaches Descartes, that he "can identify the world itself with certain entities within-the-world and the Being which they possess?" [2, p. 131], while "... the phenomenon of the world and with it something similar to the inner world are generally unknown to him" [2, p. 98].
  Heidegger oneself is worthy the same reproach so how also to him neither phenomenon of the world, nor "within-the-world" remained are unknown inasmuch his model of beingness is hardly close to the essence of beingness.
  The matter is that Heidegger places emphasis on beingness as the condition of the opportunity of the real, - but which (beingness) is only the derivative of consciousness through Uniform, - and not on consciousness which forms this beingness, or transfers the opportunity into reality.
  So, the being with self-consciousness differs from other living beings only by understanding oneself, from which grows all its aspirations, and which are based on dissatisfaction of consciousness by itself, meaning its initial activity which is expressed in impossibility of this being to live, simply adapting to the environment. It acquires the requirement to change this environment and to change itself together with it, and thus to develop, not following only of the need to adapt to the existing order.
  This conscious aspiration to change all existing, to liberate oneself from former, to replace of it by other is the finding of liberty by any being with self-consciousness. Liberty of any individual consciousness is anyway manifested in these conscious decisions. During this process the consciousness enriches itself. At the same time liberty gives to the person the chance to live as he wants within surrounding reality if the person, the consciousness carrier, is able, more precisely, is capable to dispose by this gift adequately
  Liberty does not require "to attribute" it to a person as "transcendental object" ("thing-in-itself"), i.e. to believe that a person is free only in the intelligible world. Any self-conscious being is freely always and everywhere owing to understanding of oneself, understanding of own existence in the world: it always comes to decisions self, it self and is responsible for them in any sphere - practical or intellectual. And it is unimportant, are available on it the reasons or these decisions are spontaneous; the important thing is that in the self-consciousness of a person as the exponent of the project-target activity of consciousness "sits" perpetual dissatisfaction, without which he would turn into the stupid cattle, chewing the same cud, that can be very pleasant. Exactly it is the expression of his liberty and for this reason he has an opportunity not simply to live, and consciously to develop himself and don't stand still.
  Not beingness "imposes" self to consciousness in general, and not consciousness can do what it wishes with beingness, but consciousness "attracts" to itself copies only of those objects from Uniform which it is capable to identify and unite through the sensations of the carrier of consciousness with that from moment to moment by consciousness for itself eventually is being formed a changing picture of things. Images of things in consciousness at this process are adequate to very things. Other fragments from Uniform, which can't pass across the available canals of sense organs or which consciousness aren't capable to distinguish, at least, so far, drop out of the changing picture of the fragmentary beingness formed by consciousness.
  In this process of the consecutive obtaining an adequate display is available for the consciousness of reality at the level of phenomena by means of incoming and processed information packages take part both the senses organs, and the centers processing of the arriving information. At this owing to physiological features of a live organism the pause between "moments" of copying drops out for consciousness of the living being, resulting in front of any living creature emerges the moving and changing colorful world, instead of a frequency holographic projection.
  But to comprehend at this the fact that the carrier of the consciousness is into the time process, is capable only the highest consciousness, represented by a person. However, in this capacity, it considers time independent of oneself. Nevertheless, the process of the receipt and processing of information means the emergence of own time or "now" for the human consciousness in which it receives the changing spatial picture of the surrounding. In it, a person can participate in events, or to live - to interact with surrounding objects, to think, to experience, to find self, to set goals, to solve problems, to seek even unattainable, and to find satisfaction in this.
  Thus, for human consciousness the changing world picture in the form of the phenomena, but not essences of deep levels, is formed not by sensations and not by thinking, though they are means, and this picture in general is a product of processing of arriving information in the person, similar to what occurs in the computer or in any living being without self-consciousness; the difference consists only that the human consciousness is capable to separate itself from reality and to interact with it already on this new basis - a basis of own self-consciousness, purposefully using memory, cognitive abilities, speech, various kinds of communication, imagination, experimental data, and all this - against the background of emotion, but not by means of only the software or instinctive and reflex actions respectively.
  It is possible therefore to note that each person possesses the highest form of matter from all available its forms just because he is a self-conscious being with the greatest possible level of liberty. Eventually he isn't subordinated to anybody and disposes by himself, so how he initially in the consciousness "throws" himself only into such world in which it can purposefully be implemented so, as he can so far in the conditions of the resisting environment,
   including and his direct competitors, the same, as he himself. A person differs exactly by this from all other living beings, also having consciousness, but the lower level which only are being adapted to the environment, formed by them with the participation of a single consciousness, - from bacteria to the highest mammals.
  However potentially any living being without self-consciousness is the foundation of life, without which higher consciousness cannot do. The living beings without self-consciousness not only create the basis for the existence of a highest consciousness in the appropriate carriers but and - an intermediate shell between them and inanimate matter, supplying to a human body practically all energy resources, being him food, as well as creates the live and vibrant background of a human life without which the human communities would been in the ice desert of silence.
  Thus, it is possible to tell that a person includes all Creation not only because he is a particle of a holographic projection of Uniform, but also because he is both a thing, and consciousness of usual live organism, and the highest consciousness of the being which understands oneself.
  Thingness in a person is material base of all, making a human body out of the elements and components corresponding to this measurement of beingness. In this lifeless matter, the passive is manifested the sign of Uniform, without which Creation wouldn't take place.
  The lowest consciousness, animating the body in accordance with existing codes and programs, allows it to be reproduced, there is a metabolism in body, there are the sense organs in it which "deliver" information outside and from within to centers processing information and controlling an organism.
  The most significant in usual live organism are the sensations which are carrying out communication of consciousness in it with the surrounding.
  The highest consciousness, the basis of which is the corresponding additional coding of the genome, merging with the lowest consciousness and the corporeal components of the body, creates a being with self-consciousness, which is a symbol of the entire Creation, which is "building" through this being for the eternal development of consciousness.
  It is clear from this comparison of all three components of the reality of our world, that a sign of a person is not his material essence, not his sensations or even not its rationality inherent in any living beings due to the fact that they have the control centers for information processing, and this sign can only be self-consciousness.
  Self-consciousness gives a scope for any creativity, providing the general development of consciousness in the conditions suitable for life and at the same time in the conditions of the resisting environment. Thanks to self-consciousness this creativity results to infinite, meaningful functioning of all beingness which exactly for this purpose and is formed by consciousness on the basis of Uniform.
  It follows that a person designates and expresses the highest consciousness, being its tool, on the one hand as the information link tying Uniform to a holographic projection, and on the other hand as the rightful representative of single consciousness which consciously acts in the finite real (with motion) formations on the basis of a holographic projection of Uniform in the form of communities. Without similar personalities, counteracting each other and along with cooperating among themselves, a single consciousness would be powerless [1, chapter 2.3].
  
  Bibliography
  
  1. Nizovtsev Yu. The person as the hologram. 2016. [Electronic resource]. Access mode: www.litres.ru
  2. Heidegger M. Being and Time. UK. This translation copyright (C) Blackwell Publisher Ltd. 1962. 0-631-19770-2 (pbk)
  3. Peirce. C. S. The Fixation of Belief. The Writings. Volumes I - VI. Vol. III. Indiana University. [Electronic resource]. Access mode: www.iupui.edu/-arisbe/menu/.../bycsp.HTM
  4. Reale G., Antiseri D. Western philosophy from the origin to the present days. Vol. 1. Saint-Petersburg. "D. Petropolis". 1994.
  5. Descartes R. Principles of Philosophy. Copyright (C) 2010-2015. Jonathan Bennet. [Electronic resource]. Access mode: www. Ahshistory.com/wp-content/.../descprin.pd...
  6. Декарт Р. Избранные произведения. М., 1950. ("Anthology of World Philosophy". Volume 2. P. 239. "Thought." Moscow. 1970).
  7. Низовцев Ю. М. Как соотносятся между собой мышление и сознание? 24.10.22. Журнал "Топос" РФ. (Nizovtsev Yu. The magazine "Topos". "How do thinking and consciousness relate to each other?").
  
  Chapter 9.
  On objectivity, relativity and absoluteness of truth.
  
  Truth exists as the certain information about objects, obtained in various ways, which reveals in the current reality their specific essence only for subjects at a certain level of consciousness for their benefit, as well as for the application, that develops them, and changing with the loss of this level.
  If to assume that truth is the adequate display of the reality in consciousness, or the adequate information on objects allowing the person to solve theoretical and practical problems, i.e. to developed consciously, don't stand still, to be in this regard as the free, then it is necessary to recognize by insufficient the definition of truth as soon as correspondence of a thing to intelligence so as, in particular, during life the person every time after processing of information from different sources has no sufficient confidence in the adequate display of the reality in own consciousness, and a lot of things he is forced to be taking on trust, and a lot of things to be testing in practice at random.
  Therefore, those correct solutions, which the person finds, is difficult to call as the ultimate truth, they are rather the result of his experience, experience of prior generations, its own ingenuity, its ability to produce some general, to develop new theories, to deduce regularities on the basis of which he can produce new experiments, drawing other conclusions, and etc. But all this doesn't give exhaustive and final knowledge of a object.
  Indeed, this definition can reflect only aspiration of human intelligence to cognition of things. The intelligence of the person is feeble, his life is short, and the real world is infinitely various. Some established patterns during cognition, flow of life are changed by others; new relationships, communications emerge.
  At this, the world of the human relations is more complex and unstable, than the physical world. All achievements of human thought don't lead to elimination of dissociation of certain individuals and different peoples.
  The nature shows the force periodically, incomparable with human, easily breaking any human construction, as and the person, despite a present technical equipment of mankind.
  Therefore, the doubt appears in many minds: are there any comprehensive, full or absolute truths generally, time nothing can make the person happy, his life the infinite and cloudless and, at the same time, meaningful?
  And indeed, we can operate by concept of absolute truth only concerning such banal statements as Volga flows into the Caspian Sea, and even then - in frames of the current life, when there are still seas and life itself.
  The deepening of scientists in the microcosm, in the space exploration doesn't explain the appearance of the live in this world, appearance of self-consciousness in the hominid, more precisely, the appearance of the being which can understand oneself in any way.
  Therefore, the definition of truth as full and exhaustive knowledge about such complex organized system of the world, believing such truth by absolute, absurdly on several reasons.
  In particular, it is impossible to exhaust knowledge, inasmuch process of cognition so vast in the relations even only the Universe known to us is boundless. Besides that, process of cognition by the person is limited by five sense organs explicitly and opportunities of his cogitative apparatus.
  Besides, there are also other measurements which, in principle, are unavailable to neither sensations of the person, nor his analytical skills. And generally, beingness, opened by consciousness in interaction with it, all the time changes, and these changes are irreversible. Changes of consciousness, from which depends quality of beingness, manifested by consciousness, are unpredictable and often arbitrary. If the absolute, more precisely, fundamental truth nevertheless exists, it should be defined in another way - without binding to omniscience, which is impossible and senseless.
  As for objectivity of truth, this concept is interpreted by materialists, for example, in the person of Lenin V. I. so: "... can the human ideas have a content that don't depend on a subject, that doesn't depend either on a human being, or on humanity?" [1, chapter 2.4]; "For the materialist, sensations are images of the sole and ultimate objective reality, - ultimate not in the sense that it has already explored to the end, but in the sense that there is not and can't be other" [1, chapter 2.4].
  Certainly, for the person and mankind objectivity of truth is manifested in existence of stars, planets, the person and his civilization; it is difficult to argue with this fact so how all this exists apart his will, and for example it is difficult "to force down" the Sun from an orbit, as well as to cancel all chemical and physical processes in a world and in an organism of a person.
  However, a person is only the temporal expression of consciousness in the world created by consciousness. Each individual consciousness through the person creates "the present" or his own time, the direct surrounding, own life which, naturally, depends on this individual consciousness, but a single consciousness participates hidden in this process. This consciousness through the organs of sensations of a person, forms "now" of a person, i.e. that what is manifested before him.
  We will mark also that there is nothing surprising in it so how each individual consciousness in a holographic projection is the single consciousness, and vice versa, but each individual consciousness in the form of living being, i.e. - in beingness, is personified temporarily by means of blocking of the direct connection from its side with a single consciousness. A single consciousness also forms a holographic projection of the eternal and infinite Uniform, or the infinity out of time, derivative of which is beingness.
  Therefore, for consciousness beingness is" the creation" of own "hands" from own considerations or form-building abilities, but on the basis of the passive from Uniform.
  Thus, similar beingness can't be independent from consciousness; at the same time it depends from Uniform and can't exist without it, but each individual consciousness in coexistence (life) with own carrier owing to a temporal alienation from single consciousness with own side "falls" in objectively existing (independent of it) the world with the objects which are moving in space and being in time, and among objects of this world there are also similar individual consciousnesses in the form of the living beings which anyway are forced to contact with each other, forming communities of this or that type depending on a level of their development.
  At this, for each individual consciousness the distant external world in the form of universes, stars, oceans and all that consciousness in own carrier doesn't see directly or it is incapable to sense of all these objects, certainly, is an objective world though it is formed by single consciousness which represents also each individual consciousness; but any individual consciousness in human life, and in any living being, "is cut off" from single consciousness and therefore even own "now" it forms by means of single consciousness on the basis of the appropriate sense organs of the living being.
  It is clear from here, that the close world, which appears us, or a surrounding of each person, his "now" too is not dependent directly from individual consciousness; any individual consciousness "accepts" a surrounding as it is, or as this world is manifested, although "now" of each individual consciousness is being formed on the basis of the sensations of a person, but the individual consciousness in the person "does" his own surroundings addicted of oneself partly only due to own activities. Actually, for this purpose the world is "given" to each individual consciousness in a person. Otherwise, without this base, it would be senseless to speak about development of consciousness within the available environment.
  More details about a single consciousness and a holographic projection of an infinity out of time, or Uniform, are described, for example, in my monograph "The person as the hologram" (see, for example, www.litres.ru).
  So that this difference in dependences and independence of the world from a person, the communication of the world with a person through sensations should mark, but not to declare unequivocally about secondariness of consciousness, about exclusivity of the objective reality, which is reflected in our sensations as it has done Lenin V. I. or to declare, as it has done Mach and Avenarius, about coincidence of consciousness (sensations) and matter.
  The active (consciousness) can't be secondary in relation to lifeless objects, or to the things, which are not capable to be reproduced, to the things which are not have a genome as well as the reality can't be exclusive, sole - the reality for each living being is its own and this reality is "scooped" by consciousness of each living being by means of the sense organs, which it has, directly from boundless Uniform with the hidden help of a single consciousness, in order to correspond to each living being, species which there can be a set (ibid.).
  Nietzsche, apparently, has understood, more precisely, he intuitively has felt this difficult ratio of things and consciousness (sensations). He, in particular, disagreed that correspondence of language (the thinking tool) of the external and internal reality is truth: "What such word? It is transmission by sounds of the first irritation. But to do the inference from the irritation of the nerves towards the reason, lying out of us, there is already a result of false and inadmissible application of provision about the base. If only truth was a decisive condition in case of an origin of language, and collecting designations of subjects, people were satisfied only certainty, - then thus we could tell that: "the stone is solid" as though the word "solid" designates something absolute, but not our absolutely subjective sensation!" [2, p. 3].
  As for Avenarius in his opposition to an objective truth (which is denied by him) of value of cognition by the principle of the smallest expenditure of forces: "If the basis of theoretical apperceptions ... consists in principle of the smallest measure of forces, the influence of the latter should be affected in austerity execution of the process of apperception. It, undoubtedly, also is impacted that the sum of representations of apperceptions is brought to a minimum, necessary for apperceptions. At comparative-scientific consciousness the aspiration to be restricted in case of an apperception perhaps by smaller reproduction of representations is manifested in needs of unity and in the requirement avoiding all excessive." [3, ј22], then this approach is connected to operation of the organism which is aimed to an economization of efforts, but it hasn't a direct bearing on dependence or independence from consciousness of things.
  As we showed in the above-mentioned monograph "The person as the hologram", all things in beingness are being formed by a single consciousness through its own particles and in this respect depend on it, but also single consciousness depends on things, more precisely, - on the passive, inasmuch it forms not things, but their copies on the basis of Uniform, without which a single consciousness would have no "construction material".
  Each individual consciousness also forms own direct surrounding, i.e. the surrounding, which falls within the scope of his sensations, but with the hidden help of single consciousness and certain change by it of the mechanism of perception of objects surrounding a living being by this being, so how the pause between the impulses from the sense organs to the processing centers of the living being in the form of packets of information in force of the physiological features of each organism - because of need of the refractive interval, or the interval recovering nerve fibers between impulses - drops out for consciousness: the human brain doesn't manage to fix it, due to the short duration of each pause.
  Therefore, before each living being (consciousness) after processing of information packets by the appropriate centers arise the moving objects and they, thanks to the inertial mechanism of perception of these objects, in particularly, by the person, when separate impulses merge into a continuous stream, are considered by him as the objective reality which is given to him in the sensations although each copy is manifested originally as motionless.
  Thus, reality as the "short-range layer", as if "shrouding" the person in the form of space, time and moving things, is "produced" by each individual consciousness through sensations of the person covertly from human self-consciousness, i.e., as if automatically thanks to unity of each individual consciousness and the cumulative (single) consciousness.
  Otherwise, i.e. without time, space and moving things in so convenient and even a colourful type of the natural phenomena, any life, or events couldn't be for a person although a "primordial" holographic projection has absolutely other structure in which goes the process of high-frequency update of copies of all objects of a holography projection on the basis of Uniform with further formation, perhaps, except the measurement known to us, absolutely other measurements and patterns of beingness which are unavailable to the person from his three-dimensional measurement, but inside these measurements also time, space and moving things are available, inasmuch the information process of the formation of time by a single consciousness through the individual consciousnesses, more precisely, the living beings, means formation of space together with it, as well as the copies of things in it, which for each individual consciousness in the carrier corresponding to him, acquire motion due to the prolapse in the human consciousness of a pause between positions of copying of things.
  It is also necessary to mark, that inasmuch copying of things in case of each update of a holographic projection of Uniform is carried out sequentially based on what is available in a projection, but with high frequency, in so far as the changes of copies of things in case of each impulse are insignificant and bound to previous forms in a holographic projection. As a result, in each individual consciousness (the living beings) the high-frequency update is reflected eventually not by the chaotic, but orderly processes of change and motion of the objects of beingness with compliance of the principle of causality (ibid.).
  The term "existence" together with the prefix "co" (co-existence) each person intuitively understands as the events, and if to think further, "the event" is happening to someone or to something in some space and in some time. But division of beingness on time, space and movement of things in it happens only in consciousness of the person, and we watch this partitioned beingness personally.
  However, we know nothing about something, being situated outside our sensations, i.e., what we sense. Therefore, it is reasonable to ask: is there anything outside of consciousness (sensations)? After all, beingness is "enlivened" only by the presence of the living and the term "beingness" means the being of someone in something. Thus, meaning of beingness as receptacles of things, apparently, consists in "a service" to the live, which watches, acts, i.e., not necessarily of a person, but surely - consciousness, which in the highest expression possesses not only ability to feel in own carrier, but - also the by ability to understand, and including oneself.
  If mentally to exclude consciousness, "having left" beingness as a repository of things alone in the residue, it becomes as a non-existence. What's the difference, there is something there or not? All the same anybody isn't present there. If, on the contrary, to exclude the things, having left consciousness in loneliness, it at once loses life - there are no things, time, space, motion, - there are no and the existence as such, so as consciousness loses a support and along with that - resistance of something, and without all of this it isn't present a subject neither for sensations, nor for speculations, nor for actions. In other words, beingness doesn't exist out of consciousness, and consciousness is incapable to exist without things, what means the indissolubility of beingness and consciousness in the basis, i.e. - their unity. Means, in the basis - out of time, or in infinity, they make organic whole, and they can be designated as Uniform. It is necessary only to find out the way of their "output" from eternal and infinite Uniform, i.e., to try to come nearer to the truth which is secret of Creation.
  Thus, the role of consciousness in beingness, which is the derivative from a holographic projection of Uniform, consists in the changing of the passive objects in beingness, which boomerangs into the changing of consciousness oneself in its own carriers; the very same Uniform is steady, containing in itself everything, to which consciousness can address for maintenance of functioning of its own projection; from this it follows that one is connected with another. (See, for example, the monograph "The person as the hologram". Nizovtsev Y. M. Website www.litres.ru).
  Heidegger tried to understand this in application to the person. He declared the following: "... Dasein itself has a "Being-in-space" of its own but this in turn is possible only on the basis of Being-in-the world in general." [4, p. 82].
  Heidegger was also able to imagine that without motion, more precisely, in our interpretation - without the conversion of the process of updating of copies of things inside a holographic projection in movement in the human consciousness, - the world would remain hidden for the person and by no understood by him: "If beingness-in-a world is a basic state of Dasein, in what it moves not only in general, but pre-eminently in the mode of everydayness, then this should always be felt ontically. A total missing in invisibility would be incomprehensible, moreover, Dasein has an existential understanding of itself, no matter how undetermined it may function. But no sooner was the "phenomenon of knowing the world" grasped, it immediately fell under the "external", formal interpretation. The evidence for this is the procedure (still customary today) of setting up knowing as a "relation between subject and Object" - a procedure in which there lurks as much "truth" as vacuity. Subject and Object do not coincide both with Dasein and with the world." [4, p. 86-87].
  Without the internal, i.e., without consciousness in a person, beingness for a person, as well the cognition, is absent - about this Heidegger also ponders: "If one reflects upon this relationship of Beingness, an entity called "Nature" is given proximally as that which becomes known. Knowing, as such, is not to be met in this entity. If knowing "is" at all, it belongs solely to those entities which know. But in those entities, human-Things knowing is not present-at-hand. In any case, it is not externally ascertainable as, let us say, bodily properties are. Now in as-much as knowing belongs to these entities and is not some external characteristic, it must be "inside"". [4, p. 87].
  Any living being senses the world in own way, according to the sense organs which it possesses. This fact is realized by Heidegger and he raises a question about the possible subjectivity of the world: "Is "world" perhaps a characteristic of Dasein's Beingness? And in this case, does every Dasein "proximally" have its world? Does not "world" thus become something "subjective". How, then, can there be a "common" world "in" which, nevertheless, we are? And if we raise the question of the "world", what world do we have in view? Neither the common world nor the subjective world but the world-hood of the world as such. But what avenue do we meet this phenomenon?" [4, p. 92].
  Without knowing about the true structure of Creation, about "mechanism" of its functioning, Heidegger can't answer the last question, apart statements about a polysemy of the world, its diversity that in itself is banality.
  Knowledge of any subject can't be gained in full so as it is possible to go deep into it infinitely. So, the truth for the person can have only essence character on the appropriate thresholds of knowing.
  However, truth depends, but not on the person, as such, truth depends by his consciousness, that not same, so as consciousness can exist and without the human body, inasmuch consciousness too is the material formation, receiving nevertheless the organs of senses in a person. Exactly a single consciousness forms through the organs of senses of each person his "now", i.e. - all human world.
  Therefore all manifesting for us (beingness) originally is for the person at all not accordance of knowledge of the reality, so as knowledge, as such, still isn't present, but it is the compliance to sensations after their processing by consciousness with the advent of the spatial-temporal changing picture of life, or the current "now", formed by consciousness by means of sensations of the carrier of consciousness with direct support of a single consciousness on the basis of the passive in irreversible sequence. This process is characteristic not only for a person, but also for any living being, and it occurs automatically, more precisely, outside the comprehension of this process by a person. "The person as the hologram". Nizovtsev Y. M. Website www.litres.ru).
  Only this process of formation of "now" of any living being can be considered, but only hypothetically, by the fundamental truth of existing for all living beings, more precisely, - its essence. But the person doesn't stop, unlike others living beings, on this "picture". He, as the being, which understands himself, with unmeasurable needs and the infinite, more precisely, intransient aspirations, wishes to learn the world and to improve the life, for what he willy-nilly should penetrate into essence of things, "extracting" from them at each level this or that truths, naturally, - the relative, or adequate only for this level. Passing different levels in cognition the being, understanding himself, broadens thereby own horizons, defines stability in things and in their order under different conditions and anyway changes the own life, and, so, changes the own consciousness.
  Partially Husserl understood this, but he didn't find the best solution as soon as to ascribe full truth to the timeless: "Any truth is not a fact, i.e., aught as determinate into time. Truth, however, may have meaning that a thing exists, that there is available some state, some change occurs, etc., but truth itself is above any temporary, i.e., not meaningful to ascribe to it the temporary being, occurrence or destruction." [5, p. 55].
  However, the timeless is the infinite, eternal Uniform, which contains everything potentially, but Uniform can manifest only in time, and not by itself. Therefore, this consideration of Husserl characterizes him as the idealist believing in existence of the intelligible, the ideal, the incorporeal, but all it is possible to carry only to a non-existence or imaginations of religious consciousness.
  Truth belongs to concepts by means of which human consciousness tries to estimate authenticity of the events in order to not to wallow in illusions, the false, different distortions of information that inevitably leads to the death. In fact, therefore the aspiration to truth, doing possible existence of human communities is characteristic for human consciousness. And all events can happen only in time, even, apparently, the mathematical outputs and proofs, distracted from beingness.
  Truth - not a determinacy of beingness and not a condition of beingness as Husserl supposes, shifting "center of gravity" on beingness. On the contrary, the beingness, surrounding us, or existing in general is defined by a single consciousness, but "beingness" surrounding any individual consciousness, or its "now" is determined by each individual consciousness by the steps of own development, each of which leads consciousness to comprehension of essences at this level of beingness; in other words, - leads consciousness to understanding by him of not many steady positions, regularities, connecting the being objects at that level, which consciousness reached - that means the comprehension by him of truths of this level of beingness.
  Truth is equivalent of beingness to consciousness in experience, confirmed in every case by successes of consciousness in the use of beingness, exactly by this condition truth is determined, and comes out into own existence. Therefore, truth corresponds to a level of development of consciousness and in this sense, it is relative and truth can actually be equated to essence of the certain level and conditions of beingness, in which it is comprehended.
  Numerous definitions of concept of truth affects only its separate sides, but doesn't penetrate into its sense. inasmuch classical definition of truth, in which the main criterion of truth is identity of thinking and beingness, rests against the fuzzy concepts "thinking" and "beingness" which yet should be brought into accord somehow.
  Nevertheless, to truth anyway only consciousness can come, "having looked" at itself, at the surrounding and, further selecting subjects, to try to bring into accord with own intentions these subjects, most likely, changing them in own highest expression, than adapting of oneself under them.
  Therefore, truth in the course of cognition is always specific and depends on the level of knowledge and ability to apply them, i.e. it is checked by practice, as a rule, and only limited is checked by favor so how seeming pragmatically superfluous and even unwanted for this moment of knowledge and skills can "flip" the world in the sequel, whereas the aspiration to benefit, to satisfaction of the desires, determined only by conviction (belief) is downfall of the person up to level of "consumption" only the useful that is similar to the animal adaptation to the environment instead of its conversion, and it leads eventually to degradation of the person. So that Pierce too narrows concept of truth: "A true proposition is a proposition belief in which would never lead to such disappointment so long as the proposition is not understood otherwise than it was intended." [6, p.242-257].
  Another definition of "the father" of pragmatism Peirce pertaining to truth: "Consider what effects that might conceivably have practical bearings you conceive the object of your conception to have. Then your conception of those effects is the WHOLE of your conception of the object." [7, p. 331-346] proposes to take into account all "conceivably practical".
  Here, too, it appears a insufficiency of two types: the practical today may seem by one circle of things, tomorrow - another, that introduces uncertainty in the concept of the object, which also can be seen from an unexpected quarter - so appear inventions; besides, the practical is nevertheless mostly the useful, the utilitarian, excluding imagination, flight of thought, "mad" ideas, which are capable to change radically our life, and really changed it, especially for the last decades.
  Truth in accordance with the growth of knowledge and practical application changes its appearance so how human consciousness goes from essences of one level to essences which are deeper. And in this sense truth corresponds to essences revealed.
  Here it is possible to agree with Lenin V. I., which declared: "For the materialist the "success" of human practice proves the correspondence between our ideas and the objective nature of the things we perceive." [1, chapter 1.2]; with the amendment that "the objective nature of things," initially no, because things, which are independent of consciousness, are not exist - all of them, or rather their copies are formed by consciousness in accordance with its form-building capabilities and these copies are "given" to a person for his life and development, in the course of which evolves and changes his consciousness itself, which acquires a "transient" independence in each life of individual consciousness. Therefore, only for a individual consciousness in a person, which is "clipped" one-sided from a single consciousness, all things become independent of him during his lifetime, but they acquire motion, changes exactly in order that he could overcome the resistance of this environment, consisting out of things and other people with their own individual consciousnesses competing with him, and "to compel" things to "obey" to him. "The person as the hologram". Nizovtsev Y. M. Website www.litres.ru).
  Except of the practice, the stability can be criterion of truth. The stability is expressed in a number of logical deductions, virtually no checking, but based on known laws.
  One cannot deny touch to truth of and by means of intuition, i.e. as the process of finding truth without the intermediate steps from the first principle to whom may be just aught appearing, inasmuch human consciousness cannot penetrate into "space" from where is taken all, that appear.
  Hobbes and Berkeley till Husserl have understood this situation with the relation of sensations (consciousness) and things.
  Hobbes detaches the sensations with all their derivatives from objects, generated in us by the sensations: "And though at some certain distance, the real and very object seem invested with the fancy it begets in us; yet still the object is one thing, the image or fancy is another." [8, p. 1-2].
  Separation by Thomas Hobbes sensations and objects, in essence, was the basis for the ideas of Berkeley, consisting in the fact that without existence of senses and reason existence of everything else is problematic, because nothing and no one perceive it.
  Berkeley believes the existence of things only due to their perception by the human mind, or his soul, inasmuch there is no evidence of separate existence of things outside human sensations: "XXIII. But say you, surely there is nothing easier than to imagine Trees, for instance, in Park, or Books existing in a Closet, and no Body by to perceive them, I answer, you may so, there is no difficulty in it: But what is all this, I beseech you, more than framing in your Mind certain ideas which you call Books and Trees, and the same time omitting to frame the Idea of any one that may perceive them? But do not you yourself perceive or think of them all the while? This therefore is nothing to the purpose: It only shews you have the Power of imagining or forming Ideas in your Mind; but it doth not shew that you can conceive it possible, the Objects of your Thought may exist without the Mind: To make out this, it is necessary that you conceive them exist unconceived or unthought of, which is a manifest Repugnancy." [9, p. 18].
  To such extreme, like Berkeley, Husserl does not come, but he joins to Hobbes and Berkeley in that thought, that the contemplation of the primary source, that is, represented through sensations, is the true source of knowing: "No conceivable theory can make us err with respect to the principle of all principles: that every originary presentive intuition is a legitimizing source of cognition, that everything originarily (so to speak, in its "personal" actuality) offered to us in "intuition" is to be accepted as what it is presented as being but also only within the limits in which it is presented there. We see indeed that each theory can only again draw its truth itself from originary data. Every statement which does no more than confer expression on such data by simple explication and by means of significations precisely conforming to them is, as we said at the beginning of this chapter actually an absolute beginning called upon to serve as a foundation a principium in the genuine sense of the word." [10, p. 44].
  Along with that, Husserl, in fact, if truth is adequate to what we call essence, considers that truth is unattainable in full, i.e., as the absolute: "The specific character of certain categories essences is such that essences belonging to them can be given only "onesidedly", but "many-sidedly" - only in a sequence of the moments, yet never "all-sidedly"." [10, p. 8].
  Hume treats truth as compliance of thinking to sensations of the person: "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].
  In its considerations Hume accurately catches that circumstance that the primordial source of Whole for the human consciousness are namely sensations. In this respect he is quite right, because it is through the sense information comes into control centers of consciousness of the person. Hume also is right in his doubt about existence and qualities of the things which are beyond the senses. Here he is certainly consistent in their views and findings, and differs from other thinkers in that does not take the responsibility to determine aught unknown to him, to speculate on the basis which is impenetrable for him.
  However, Hume, like most of thinkers, concentrates the attention not on consciousness, and on the person, and this circumstance, naturally, leads him to not quite adequate conclusions: "... on what base we should think that the same forces will be always combined with the same felt qualities. Therefore, the principal in life is not the mind, but a habit. Only it forces mind in all cases to assume that the future corresponds to the past. How easy did not seem this step, mind never for all eternity would not be able to make it." [11, p. 22]
  One can hardly argue with Hume that experience, the habit generated on its basis that is an important factor in human life, the more that Hume rightly pointed out existence of many forces, unknown to us, that involves for the person a support preferably on known and clear to him.
  Nevertheless, here Hume pulls together the highest consciousness inherent in the person, with the lowest consciousness, inherent in all other living beings. The living beings without self-consciousness, that is, not aware of themselves in time and unable, therefore, it is expedient and creatively reformat their own surrounding, really only adapts to the environment by trial and error, accumulating over many generations of genetic memory that allows them to coexist satisfactorily with the environment and to struggle with competitors on the basis of accumulated experiences and genetic memory. But all this doesn't allow living beings without self-consciousness to raise above the environment - in a result, essential change of the environment leads to death of the whole types.
  In contrast to the lowest consciousness, unique to all living beings, except for a person, the highest consciousness of a person is characterized primarily not by mind, which is inherent in all living things in one form or another as centers that process information, incoming from the sensations, but by awareness of yourself itself, which implies not just the adoption of the information from sensations and more or less adequate reaction to it, but and the subsequent conscious, that is, expedient change of everything that manifests before him and in him.
  For this purpose, the consciousness in the person has a set of means: imagination, extensive databases, various types of communication - from speech to written, thinking of all its forms, purposeful skilled verification of the arriving information, formulation and consolidation of regularities, deduced on the basis of experience and logical processing of information, aspirations for the new, the unknown, producing upheavals in life on the basis of inventions and utilization of fundamental discoveries, etc.
  Therefore, the habit - characteristic only for the layman, who muffles aspirations of own consciousness to the unknown, who prefers to live within already the tested, but not for the creative consciousness, who always seeks to overcome any circumstances at any cost.
  Following Berkeley, Avenarius, denying existence independent of human consciousness reality, believes in this regard that truth is not compliance of consciousness to objective reality, but it is a result of coincidence of the perception of the majority, consistency of data, aspiration to integrity of system of data or as the coherence of sensations: "Here we only noted aspiration for a higher unity, because in it lurks the aspiration to think in the concept of a coherent whole. We could note this fact and on dualism, so as after all its division of the world into two opposites testifies to the thinking, which is addressed to integer; but we thought that the aspiration to finite, higher unity better expresses the need thinking of the totality of things, as understood." [3, ј39]; "The final result of our analysis concurs-although not absolutely (durchgehend) in the measure of the various points of view-with that reached by other investigators..." [12, p. 120].
  These arguments of Avenarius suffer from one-sidedness, since it is foolish to assert that the perception of most researchers is able to point to the truth without the successful application of the obtained analytical data in practice.
  Hegel also joins the aforementioned thinkers in relation to the absolute truth. If we recall the definition of the absolute, which has given Hegel, namely: "The absolute is the unity of subjective and objective ... whereas in fact subjective and objective after all not only are identical but also different." [13, p. 116], then the absolute neither in the current life, nor in thinking can't be.
  In terms of the interaction of consciousness and things, recognized by consciousness, process of deepening of consciousness in the thing depends on the level of consciousness, which can understand the essence of a thing only in accordance with this level, moving ahead, for example, from the general concepts "heat" and "cold" to laws of molecular motion in different environments.
  Therefore, it is inadequate to consider that each step in the knowledge is the absolute truth, moreover it is possible to go deep into the thing infinitely not only because nobody knows its depth but also because consciousness itself changes "jumping" from one level of development on another where things appear before him in other appearance and obey to other regularities.
  Perhaps that is why the oldest religion on Earth - Hinduism - stated: truth cannot be expressed because of its diversity.
  And contemplative in its essence Buddhism, by contrast, thought that truth is revealed in front of each of your gaze.
  It is difficult to object to both, since Hinduism notes a change in the essence of things over time in accordance with the accumulation of knowledge about the nature of things and a change in the consciousness of researchers, and Buddhism indicates that any one that appears, if it is manifested, always carries the essence of one kind or another.
  Be that as it may, but the practical advance of mankind both in technical, and in moral the relations show that coincidence of aspirations of people with cognizable by them to the main natural and public regularities in refraction them to the solution of practical tasks lead actions of people to real achievements.
  Means, the truth nevertheless exists, but only as the certain information about objects obtained in various ways, and it reveals in the current reality their special essence to subjects at a certain level of consciousness for their benefit, as well as for the application that develops them, and changing with the loss of this level.
  
  Bibliography
  
  1. Lenin V. I. Materialism and Empirio-Criticism. Collected Works. Progress Publishers, 1972. Moscow. V.14. [Electronic resource]. Access mode: Marxists.org>archive/Lenin... 1908/mec...
  2. Nietzsche F. On Truth and Lies in extra moral sense. [Electronic resource]. Access mode: Nietzsche.ru/works/other/about-istina/
  3. Avenarius R. Philosophie als Denken der Welt gemass dem Princip des kleisten Kraftmasses. Leipzig. Reisland. 1876.
  4. Heidegger M. Being and Time. UK. This translation copyright (C) Blackwell Publisher Ltd. 1962. 0-631-19770-2 (pbk)
  5. Husserl E. Logical investigations. V. 1. Prolegomena to pure logic. This paperback edition first published 2001 by Routledge. ISBN: 978-0-415-24189-8
  6. Peirce. C. S. The Fixation of Belief. The Writings. Volumes I - VI. Vol. III. Indiana University. [Electronic resource]. Access mode: www.iupui.edu/-arisbe/menu/.../bycsp.HTM
  7. Peirce C. S. What pragmatism is. The Essential Peirce 1 - 2. Vol. II. [Electronic resource]. Access mode: www.iupui.edu/-arisbe/menu/.../bycsp.HTM
  8. Hobbes T. Leviathan. The English Works of Thomas Hobbes of Malmesbury; New First Collected and Edited by Sir William Molesworth, Bart., (London; Bohn, 1839-45). 11 vols. Vol. 3. 12.09.2015. [Electronic resource]. Access mode:   9. Berkeley G. A Treatise Concerning the Principles of Human Knowledge. Edited by D.R. Wilkins. Dublin. Reissue 1734. [Electronic resource]. Access mode: www.math.tcd.ie/.../Berkeley/HumanKnowled
  10. Husserl E. Ideas Pertaining to a Pure Phenomenology and to a Phenomenological Philosophy - First Book General Introduction to a Pure Phenomenology. Collected Works. Vol. II, 1976 [1913]. Kersten F., trans. The Hague. Nijhoff. [Electronic resource]. Access mode: www.dhspriory.org/kenni/.../Husserl/Ideas1.pd.
  11. Hume D. Philosophical Essays Concerning Human Understanding. London. The copytext is the 1777 edition. [Electronic resource]. Access mode: www.david hume.org/
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  13. Hegel G. Works of Hegel, Volumes: 13. Vol. I. [Electronic resource]. Access mode: http/www.logos.com/
  
  Chapter 10.
  Deception as a consequence of dissatisfaction, turned to truth.
  
  Any person is faced with contradictions in determining the true and false. But it must be so, because the path to truth, or rather, from the phenomenon to the essence is difficult and comprehension of truth at any level happens during many lives, through a number of mistakes, delusions, and also in passing from essences of one level of cognition to entities of completely different level.
  The primary information received automatically by a person due to the action of the processes which aren't realized by him, characteristic for all living beings, which are the result of contact of any individual consciousness with a single consciousness [1, chapter 2.1], during an its further transmission is inevitably distorted for a number of reasons, in particular, for the natural reason - a person is not the computer, he confuses something, incorrectly understands, can't learn, changes something, rearranges accents, so how his intelligence, more precisely, the individual consciousness learning the world from "a blank sheet" not to get under the influence of the past lives, starts "making the way" at once with the participation of the forms of the individual consciousness, similar to oneself, from the manifested to essences generally by method trials and errors, until it has accumulated enough experience, won't attract logic, all other types of abstract thinking, knowledge of a number of regularities, etc.
  The feelings can also deceive the person, for example, introducing the additional emotional coloring, which slurs all picture. Besides, a person can change contents of these message consciously, for example, in own interests, as he understands them, or he can persist in opinion by force of habit, whereas changed conditions alter the former truth which seemed unshakable.
  A person can also not understand much, at least, at first; he can recognize mirages for reality, and reality - for mirages; in his perception, as a rule, far-fetched, inadequate mixes up with actual, and every hour he has to make decisions on this shaky base making thereby inevitably mistakes. These mistakes cannot always be corrected during one life that in itself assumes for each individual consciousness continuation of life cycle discretely.
  As a result, initial and quite adequate by the nature of the means applied by a person, that is, the sense organs, the processing centers, the information, giving "now" can be distorted to unrecognizability, up to the extent that initial information gets the opposite sense.
  Nevertheless, the fact that copying by any consciousness of the fragments, available to it, from Uniform by means of the sense organs is really adequate, is confirmed not only that consciousness itself reproduces reality as it is capable, but coherently as base for own life, as well as the fact that all other living beings, besides a person, who have no the verbal communication, the ability to consciously complete databases, there is no thinking beyond adaptive responses to environmental challenges, there is no creativity and goal-setting in their actions, as well as many other human properties, not only exist on the basis of environment, formed by their own sense organs at means of a single consciousness, but also are more adapted for it, more correspond to it and are in this regard more perfect, than a person, who , though capable of the creative actions in his goal - setting, , but often incorrectly estimates surrounding, ruining both himself, and environment.
  When emergence of a surplus information in the course of the accelerated development of a civilization, the distortions become so fundamental (information collapse), that the complex system of a civilization loses controllability, and all numerous human community collapses automatically. [1, chapter 6].
  The idea that truth can be a product of the agreement (Poincare), is inadequate, inasmuch the coincidence of opinions not always means the correct decision, and ultimately often leads to wrong estimates, false values and even to catastrophic results, i.e., the representation of the false by the true consciously or not, for example, for the sake of justice, the general wellbeing, the triumph of these or those scientific schools, etc., can lead to stagnation and degradation, and even to death, to what there are innumerable examples from history.
  Only the rapprochement with essence of a subject at this or that level allowing to solve, at least, satisfactorily the problem and move forward can be truth in human community. Absence of understanding of this problem, statement of type: everyone has their own truth, it is always possible to agree, and the coincidence of opinions is evidence of truth, etc., significantly been slowing down the development of society and even threw it back, as and the development of science.
  As for some examples of emergence of the false, then, in particular, it seems obvious that life of each person is finite; but after all we don't know, what stands behind a coffin? Maybe there begins a new life for consciousness, the former previously in a person? Consequently, it is possible to call in question, as it seems, indisputable fact about an extremity of life of the human consciousness, i.e. this fact is false in other context, since the life of consciousness can proceed by discrete order infinitely in finite beings.
  This simple example shows inexhaustibility of very problem of finding of truth in life if only to be distracted from the fact, lying on a surface, that life inevitably comes to an end with death.
  It is clear that at the level of our reality can't be a final answer, but the truth of the allegation about the finiteness for the human consciousness nevertheless it is possible to call in question. It, in particular, is peculiar to the religious consciousness.
  The realities of life of the human communities may be far removed from essence and even to dim it. Especially as the human consciousness isn't inclined to come off from the surrounding which it estimates from a position of already processed and supplemented by him with initial information, means, to some extent, distorted, though the world round each person is true, inasmuch his consciousness forms the surrounding only according to the opportunities and means which are available for it.
  Other worlds, more precisely, measurements, are inaccessible to people, therefore, really they can only try to get into essence of the phenomena of this world surrounding them, using the opened regularities for knowing the surrounding, for improvement of own life. But to break out for frameworks of the three-dimensional world surrounding each person as neither penetrate into its depth, a person isn't capable, but it isn't necessary for his consciousness because the human consciousness is situated in the world formed "with own hand", in own "now", that so far only and it is necessary for him at this stage of development of his consciousness.
  The consciousness in the person needs the solution of tasks which are set within this three-dimensional world. The solution of these tasks is quite enough for development of consciousness in the civilizations created by people, and existence of these civilizations is determined by a factor of condensation of time, which is condensed exponential as a result of development of the human community according to the growing volume of the information, received by it. Time as it was shown in my work [2], there is nothing but an information product.
  Run of events with development of a civilization is accelerated, or the present time of every person, as well as all community, is condensed with increase in the information streams consumed by them that is an inevitable consequence of the conscious activity of a person which captures all large space.
  Exponential acceleration of time, or continuous growth of the information streams passing through consciousness of a person leads ultimately to impossibility of functioning of a civilization in its former form, inasmuch a person as the system managing everything, is no longer able to "digest" these flows, to cope with them. And escalating power of the linked computer systems turns out not the assistant to the person more and threat for him. Information collapse in the form of exit a manage system from the sphere of direct and adequate control by a person stops the functioning of a civilization.
  That occurs further can only be assumed, but a civilization, as well as any difficult system, finally, breaks up with emergence on its place something new; or after a certain pause under suitable natural conditions on a former place arises the civilization, similar former, and starts developing, forming already its accelerated time. [1, chapter 6].
  This fact is very regrettable for ordinary consciousness at least because our usual life in relatively comfortable civilization comes to an end, but this fact is true in given situation because development of the human community in the form of limited system of a civilization isn't infinite.
  Thus, on the one hand, it is true, that the human civilization is finite and it has to disappear, on the other hand, it is true that a civilization, somehow having arisen, can arise again under suitable conditions, and so can proceed to infinity.
  It is true and that this process of emergence and disintegration of the civilizations of the reasonable beings must have a binding thread. And this thread must connect everything reasonable beings in their various manifestations both in the world known to us, and in other measurements, inasmuch spontaneously the mind and all living can't arise at all.
  So, it is true, that the mind, more precisely, consciousness is the leading echelon of Creation in general and exists in traditional understanding of time as well as its derivative - beingness, is eternally. The truth of this assertion is fundamental, since it is known that the probability of self-assembly of such most difficult formation as a genome, without which there is no all living, is almost equal to zero in our three-dimensional measurement. And if it is so, then a genome is the "messenger" of an eternal consciousness, which, existing infinitely, it is manifested and lives locally and discretely in time, formed by it via carriers of consciousness in each measurement in the form of beingness.
  Besides, it should be noted that the slightest change of the main world constants does impossible existence of Universe, known to us, as the steady formation. The same applies to the main physical and chemical parameters of terrestrial life, change which leads to the impossibility of organic life on Earth.
  Attempts to explain these phenomena as from scientists (chance), and theologians (external reasonable force) don't maintain criticism.
  It is in addition possible to tell only that an infinity in a face of Uniform doesn't need any chances or external forces.
  Uniform comprises everything. And it everything - is potentially the active and the passive which are realized in a holographic projection of Uniform in time; a holographic projection is formed by the active through information "bridge" between Uniform and the active in a projection and Uniform, updating wavy structure of a projection, containing frequency copies of objects from Uniform.
  In turn, a multiple- single active (consciousness) converts by way, stated above by us, the discrete updated structures of a holographic projection in a continuum, known to us, with space, current time, moving objects [ibid.].
  Life in its most various manifestations is possible only in the finite, in local temporary lacunas; life is that imperfect, manifesting, in which consciousness can grow and develop, overcoming the different essence thresholds, or the relative truths of beingness, striving for perfection through passing of uncountable lives in the incalculable worlds, but, never reaching perfection, and therefore never stopping.
  Consciousness, but not a person, more precisely, - consciousness through the subject of actions - of a person - through his sensations "extracts" first the true, i.e. adequate to the existence and development of both the person and his individual consciousness, the world out of boundless Uniform, and then through the same person is undergoing a series of misconceptions and discoveries not only in order to gain multi-knowledge, but, first of all, to determine itself in living collisions where it can not only adapt to the environment, but also, thanks to a certain detachment from beingness, or thanks to self-consciousness, able to act freely, striving to beingness, pulling away from it and connecting with it again.
  Therefore, the truth or falsity of all passing individual consciousness defines only through itself and on itself through trials - in temptations and thorns, trying to find their own code of honor. So, it isn't necessary to look for criterion of truth or - very truth in any external, whether it be God, destiny, case; each person has consciousness, it directs him, it also creates him, as well as all around, it develops together with him, and it is necessary to address to own consciousness because above it there is nothing; the more it is known that consciousness is manifested in conscience.
  Thus, one of the few fundamental truths, at least, in our world consists in ability of acceptance of decisions by a being with self-consciousness, even if these decisions are erroneous, but which are formulated by them, and implementing appropriate actions by relying on beingness, manifested by him, in the course of the information process linking consciousness and Uniform, in which the first identifies the second for the sake of the subsequent recognition by consciousness of oneself.
  Any absolute truth, having understood which, it is possible to stop and congeal in own perfection, doesn't exist, inasmuch the only sense of actions of consciousness in Creation consists in an infinite realization and cognition of oneself every time in the finite; in the passage of infinitely varied in its manifestations collisions, in approaching every time through series of delusions towards essences of the manifested in a chain of events, i.e. in shift from one level of understanding the real to another in various measurements.
  It is necessary to note at the same time that any person is faced with contradictions in determining the true and false. But it must be so, because the path to truth, or rather, from the phenomenon to the essence is difficult and comprehension of truth at any level happens during many lives, through a number of mistakes, delusions, and also in passing from essences of one level of cognition to entities of completely different level.
  In addition, the deception may hide that local truth, without which it is impossible for the whole genus to survive, and therefore, it is impossible to exclude it from a number of essences-truths that contribute to the preservation of the entire genus.
  Without this ambiguous and contradictory path of life itself and the knowledge of its laws, the development of consciousness is impossible, as well as it is impossible finding by it more liberty and more opportunities for realizing their own aspirations in trying to solve the problem of own dissatisfaction, to take on any challenges, to express itself the way there is a wish.
  Science in the delimitation of the true and false is not omnipotent, firstly - because the area of its activity is limited to experimental test of facts and phenomena found by it, that is not always possible; secondly, science itself in its development rejects with time what it has recognized for true and recognizes as the true already other: some laws are replaced by others, one understanding of objects and phenomena changes on other.
  Although, of course, role of banal, more precisely, everyday truths, found by a person during life is great, and they give him some help to adapt to it, but weakly contributes to the development of consciousness.
  Moreover, the animal nature of a person inclined to conformism, egoism, falsity, flashes of rage and mistrust, to various vicious bents, etc., is a natural and main subject for continuous struggle of consciousness in the hypostasis of altruism of self-consciousness against it. In fact, all human life consists of this struggle, but only in it self-consciousness of a person can become stronger, having understood the meaning of true pleasure, pain, dreams, aspirations, and preparing itself thereby for life in new conditions, in new "now".
  As we stated above, the human consciousness is separated unilaterally from a single consciousness, that is obligatory for its individual development, without the aid of something and someone.
  But, nevertheless, the consciousness in the living being - the human child - will never be manifested without support of parents, relatives, etc. Lack of such communication leaves the child at the level of the living beings without self-consciousness, or the beings, who can only adapt to the surrounding.
  By means of various forms of communication a child quickly enough realizes himself as the personality, finding ability to influence on surrounding, proceeding from own inquiries, aspirations to changes round himself and in himself.
  At the heart of this process of awareness of oneself during communication, i.e. - the aspiration to association with other people, to their understanding, the aspiration to joint actions not only for obtaining direct benefit, but also to actions for achievement of common goals, was being laid down the fundamental property of consciousness - to be not only as individuality and personality, but also to be by a single consciousness.
  Therefore, in beingness, by analogy with a holographic projection, all living beings are anyway grouped, and the self-conscious part of living beings aspires in the communications not only to awake self-consciousness in own heirs, but also in own association tries to overcome own animal nature, which is wishing only to feed, to reproduce, to dominate, and seeking to survive in any ways. People create a civilization, culture, developing consciousness in many generations, but they yet aren't capable "to exterminate" own animal basis and, as a result, can't build society in which there would be no envy and disunity [3].
  So that, the true sense of existence of a person and mankind consists in development of consciousness, but not in acquisition of benefits, not in development of technologies, science, not in strengthening of this or that social order, not in creation of the "fair" order, determined by someone. All it - chimeras, but the development consists in that to determine itself among chimeras adequately, not to give in on promises and enticements.
  Truth "changes clothes" depending on opportunities of individual consciousness which through the person with the hidden help of a single consciousness forms own time, and hence own world from the fragments of the passive, determined by a single consciousness and corresponding to individual consciousness, i.e. that is, only that which "lends itself" to his senses in Uniform, as well as only that are on forces to individual consciousness in a person, and already in this found own world looks for that to him helps to live, become better in front of oneself, believing it is the true, and tries to avoid that to it prevents to live and be improved, that is - the false.
  Of course, in practice everything is much more complicated, but the principle of existence of a person in the world consists in aspiration to delimitation of the true and the false. Otherwise, no reasonable development happens, there comes stagnation or chaos.
  The same principle of separating the true and false leads to the possibility of free development of the human consciousness, which is able, if it will want, to separate truth from falsehood, even though the latter are often favorable from a mercantile position.
  The consciousness of the person, who seeks to use consciously the false, for example, self-interest for the sake, is slowed down in the development and in a certain degree is destroyed, inasmuch loses touch with harmony of beingness, manifested by it, avoiding the correct ratios of the real.
  Such deeds are usually qualified as evil. Though actually it is only temporary delusion of self-consciousness - egoism which expresses the predominance of the private interests over the interests of neighbors; self-consciousness eventually recognizes the superficiality of its aspirations, based generally on corporal weaknesses and temptations and consciousness is learning on painful mistakes to choose that more beseems reason, spirit, but not a body.
  All this is burdensome, difficult, protractedly and demands not one life. However, without passing through the struggle of the corporal and spiritual, more precisely, the animal consciousness and the altruism in self-consciousness, there can't be a development of self-consciousness, cannot be the achievement of greater liberty for it, or - more complete separation of self-consciousness from the shackles of flesh, that is, the animal, egocentric.
  Everything, that exists, i.e. that is manifested in consciousness originally, is the true, inasmuch consciousness is capable "to allocate" and decipher exactly it from boundless Uniform, or to transfer into information, forming thereby own time and creating thanks to it conditions and space for events, that is own life.
  The world, formed by each individual consciousness, at all not a merit and ability only of individual consciousness; on the contrary, everything, automatically appearing around and within of the person, is made only thanks to communication of each individual consciousness with single consciousness which promotes to the selection by individual consciousness from Uniform only that, in what the individual consciousness at own level and in the carrier can live and develop in direct contact with other people. This explains the fact that Christ put on the first place love and condemned selfishness.
  However, a person often can't estimate adequately information received by him every moment, especially since it stacks with earlier information taken by the person from memory therein which could undergo to distortion. And this addition not always is suitable for the current life. There are mistakes, and the same facts are interpreted differently.
  The choice for various reasons isn't always carried out with advantage for a cause. But the current practice allows understanding and correcting errors, if not to persist in them. In this struggle, in fact, with himself ae person is determined in life, then moving away from understanding of essence of the copies of fragments coming to him from Uniform, then coming nearer to essence, but, in the sum, moving ahead everything is farther in understanding of reality and, the main thing, in understanding of himself, more precisely, in understanding of itself by each individual consciousness.
  In other words, the deviation from true value of the adequate copies of objects of beingness which come into consciousness originally or the manifested, is gradual process of moving of consciousness from a surface in depth, from the manifested to essences. And this process is very slow, so how the consciousness of person often prefers to choose understanding of these or those facts, convenient at present for him, and transfers this distorted information to other people, even less prepared to unraveling the true state of affairs.
  In particular, even now more than 60% the population of Earth consider, that the Sun rotates round Earth, observing every day this.
  Similar delusion is quite objectively, inasmuch a true state of affairs, the true essence is revealed gradually, as required and readiness of consciousness. This process is similar to clarification of sense of difficult mathematical formulas in the course of study.
  On the other hand, the truth of these or those factors of life is determined by specific conditions of existence of a person, which eventually leads him to an understanding of the true state of affairs.
  For example, a person of the Middle Ages, mostly tied to their place of residence, has considered that Earth is flat, but this situation didn't prevent him to live exactly because for him was important only that was situated before his eyes, and this not too extensive part of a terrestrial surface has practically no curvature. But as soon as people rushed in strange lands, sea voyages visually showed them curvature of a surface of Earth, they changed the views. Here, apparently, one indisputable truth was changed another.
  As for the human relations, the information distortions reach here the maximum values, inasmuch, as a rule, these relations are under construction on deception of some by others, or, at best, on a obfuscation of a true state of affairs.
  And this state of affairs consists in a chronic lack of earthly goods for most of people not because these goods are not in abundance, and in the inordinate appetite of every person, the animal nature of which insistently demands best share exactly for itself, even to the detriment to others.
  This share under various pretexts get the most active, successful, or advanced members of communities, which, moreover, cooperate with each other. And they, as practice of the past has shown, never were shared at own "good will" with the others though, as well as now, they were trying in some way to justify the robbery of all the others, humiliating actually themselves, for example, approving that if not I, another will capture.
  Currently particularly effective deception of the majority is the democracy of technocratic capitalism representing consumer society at which the population as if participates in the administration of the state and as it seems, affects the management, though in practice the management of the state and the control over the entire community is exercised by a small group of the most quick-witted, fast, unscrupulous, corrupt and brazen individuals mostly in own interests and in interests of the corporations close to them, and elections authorities are pure fiction, inasmuch the member of society can't effectively influence on the administration of the state, and at best, it comes down to the palliatives.
  The similar system automatically aspires not so much to a deprivation of the vast majority of the population of the planet material benefits, filling up, nevertheless, the world with goods which the majority isn't capable to acquire, but it seeks to deprive of every person of his true essence as self-active, creative, free subject, subordinating him to thought, feelings, actions to destructive Moloch of consumption.
  Insolubility of a problem of the organization of a fair social system has shown the experiment of all revolutions. It clearly points to the inescapable imperfection of human nature, which at any system and the state seeks to do harm to your neighbor for the sake of purchasing your own "piece" of happiness, with rarest exceptions, in spite of known precepts of Christ.
  However unsuccessfulness of all attempts of reorganization of society on a fair basis, that is such that all were satisfied by themselves and others around without withdrawal, means that existence of the imperfect person and the imperfect communities instead of blissful "paradise" is necessary, inasmuch the never-ending struggle between people for their "place in the sun" is the true engine of change in the human consciousness, without which, i.e. at "full" and the final victory of justice, representing essentially a certain order, in which averaging of everybody is impossible because of undoubted differences of one from the other, the society, actually deprived of liberty, would be fettered by stagnation, marasmus and the subsequent disintegration.
  The ambiguity of the search for truth and approaching it also lies in the fact that, contrary to popular belief, the false is not always the opposite of the truth.
  In the false, as in almost everything else, there is a positive side. Moreover, the false in certain respects can not only turn to the truth, but also coincide with it.
  Let's try to show this side of the false, starting with its origins in the natural world.
  If the survival of any organism depends on the quality of the information received in a changing environment, then satisfaction with the current one, which practically leads to unwillingness to seek and consume new information, leads to the displacement of this organism from its niche, degradation, and, as a result, towards death.
  Therefore, the problem of survival, that is, the preservation of the sensations received, forces every living being to strive for an instinctive selection of the information that helps, at least, to maintain the current situation, and, as a maximum, to improve the situation.
  A being can solve the problem of surviving or improving its position in its natural niche in only two ways: by selecting information that is most adequate for surviving and improving its position, or, on the contrary, by providing enemies or competitors with inadequate information about oneself, which can also contribute to the solution of both mentioned problems.
  It is the solution of the problem of survival and dominance that automatically forces all living organisms to turn hourly to the search for information that gives this or that advantage, and therefore is fixed as instincts and reflexes, that is, at the essential level for them, including ways to deceive enemies and competitors, again for their own benefit.
  The same is true for a person who widely uses deceit, especially in acute situations, for example, during wars.
  The difference between a person and all other beings in this regard lies only in the fact that he is able not only to adapt to the environment, but he is also able to consciously provide the false information, due to which the course of history, the ecological situation can change, and even there is a very real possibility of destroying all life. on the planet.
  That is, the role of the false in the process of development of the human communities is no less significant than the discovery of this or that kind of truth, although in fact it is the desire to discover truths that causes the false not only as a threshold for the discovery of entities of a certain level, but also as a distance from them.
  Nevertheless, development is ensured precisely by the aspiration of a person to discover the essence of certain things and phenomena within the framework of the level of self-consciousness he has achieved, fixing them in the form of rules and laws, that are recognized by him as truths, but change in the course of the development of his self-consciousness.
  If we return to the natural foundations, then we can try to identify the primary sources of such concepts, characteristic of a person as the truth and the deception.
  For example, a fish-angler, burrowed into the silt, shakes a kind of worm on its labial process, earning its livelihood by this method of deceiving small fish.
  Most of the insects, many amphibians, reptiles and some animals change their colors depending on the situation. - remember of the hares, who, with the arrival of cold and snow, also change colors, that is, the protective system for them, achieved evolutionarily - as if an analogue of the truth - coincides with forced information deception in the form of disguise, hiding them from enemies.
  In the first case, the deception in the form of the imitation fish food misleads them, thereby giving the food to the catcher, and in the second case, the deception in the form of the disguise, on the contrary, allows potential victims to elude from the enemy.
  Of these examples, paradoxically, there is a coincidence of deception with a kind of prototype of truth within the framework of benefit for each being that transmits the relevant information.
  Of course, in this case it is pointless to talk about the cognition of the laws of beingness, but one cannot deny the instinctive cognition by these beings of the rules of coexistence in their own niche of existence, which later passed to a person with some improvement.
  Therefore, it can be noted that the truth in its general meaning always carries a local and specific, protective or developing positive charge, regardless of its form, which can also be a deception.
  And in this sense, it can be stated that truth is that information about objects, obtained in various ways, which reveals their essence in the current reality only for subjects at a certain level of consciousness for their benefit and application, developing their consciousness, and changing in case the loss of this level.
  That is, the well-known formulation of truth as the adequate information about objects, which allows solving certain tasks, suffers from one-sidedness, since the examples given show the opposite: the provision of inadequate information can also contribute to the solution of certain tasks, depending on their nature and the aspirations of a living being.
  All this clearly demonstrates the primacy of consciousness, which in the living beings instinctively or consciously establishes the rules for manipulating the objects of its own environment, which depend on the level of their own consciousness achieved in the course of development.
  Thus, the deception in the course of human communication may be some kind of hidden manipulation of the truth, more precisely, deception may be that half-open side of the still hidden essence of the object (objects) at this level of development of the individual consciousness, which is too early or impractical to open, for example, for the sake of self-preservation.
  So the ratio of truth and deception is not always unambiguously opposite.
  On the other hand, the preparation for the cold weather of the bears, who are preparing their lair for hibernation, testifies not to deception, but to the positive result they have achieved in the course of evolution for themselves for the sake of self-preservation. That is, the discovery by bears of such a way to survive in the harsh conditions of cold and starvation, like hibernation, is for them a kind of truth in its purest form and without any deception, which they do not really understand, but feel.
  Apparently, the concentration of researchers on the determination of truth only within the framework of the human cognitive activity led them to a one-sided understanding of this concept, which was expressed in the definition: truth is an adequate reflection of reality in consciousness, while an inadequate reflection of reality in consciousness can also be truth, if it carries under certain conditions a positive, that is, a protective or developing charge in terms of its use.
  This is indicated by a number of the regularities, changed over time, the use of which played a significant positive role in the course of the development of civilization, despite their initial inadequacy, which was later detected, but quite suitable for use at the level of science and technology that was available earlier.
  An example of this can be the geocentric system of Ptolemy, used for more than a thousand years, but replaced more than a thousand years later by the already more adequate heliocentric system of Copernicus.
  Newton's law of universal gravitation has been transformed into Einstein's general theory of relativity, which is now also recognized as dubious in some respects, but so far the sсientists are only looking for it a replacement.
  And this, in turn, indicates that it is not reality that determines consciousness, but very consciousness determines reality in the form of a support for itself at the appropriate level of its development.
  Thus, the source of both true and false, up to their coincidence during the transmission of information, as can be seen from the above, stems from competition in any natural niche.
  And there is nothing surprising in the fact that such outstanding personality as Plato was able to notice this phenomenon.
  In his doctrine of ideas and ghosts, Plato similarly has noted the role of appearances, which can be both deception and truth of a certain level.
  And this means that it is possible even instinctively, and even more so consciously, to get close to the truth at the appropriate level of one's own consciousness, if one recognizes the truth as the essence of reality determined by given level of consciousness.
  In turn, this fact also demonstrates that the course of the soulless things, which seems objective, is nothing more than a kind of deception, but one that allows living beings to develop within its framework.
  In fact, this course is a gradual construction of reality by consciousness through the living beings in order to give them the opportunity to comprehend it with benefit for themselves at any level of individual and group consciousness, discovering the true within the current reality both directly and with the help of deception, expanding thereby the circle of their own knowledge with benefit for their own development [1, chapter 1.2].
  A person in his communities, acting to a large extent consciously, also gradually discovers truths, or rather, essences of various kinds for himself and for the whole community, which qualifies as his ability to know the world.
  But, like other living beings, this ability to change oneself within the environment for one's own benefit, which for a person seems to be a desire to know the truth, is limited, however, not only by instincts and reflexes in the presence of a certain set of the sensory organs, but also by the inability of the human intellect to process incoming information beyond a certain limit that prevents taking adequate solutions, despite the use of artificial intelligence.
  In other words, neither a person nor humanity as finite temporary formations will be able to discover the ultimate truth, because they are instruments of consciousness, which through them is able to develop infinitely, and there is no edge in infinity. Hence, neither a person with his limited consciousness, nor a consciousness limited by a person, will be able to find the last truth in infinity.
  
  Bibliography
  
  1. Nizovtsev Y. M. The person as the hologram. 2016. [Electronic resource]. Access mode: www.litres.ru; Amazon.
  2. Nizovtsev Yu. M. Time as an information product of the living. 22.03.2022. The vicissitudes of beingness (collection of articles and essays). Part 11. Amazon.
  3. (Nizovtsev Yu. M. Why and how do individuality and personality compete in a person? Mar. 22. 2022. Amazon.
  
  Chapter 11.
  What is the mechanism of imagination not revealed by science so far?
  
  Science to this day is powerless in determining the mechanism of imagination, which makes a decisive contribution to the implementation of the process of human creativity. At the same time, science, denying the imagination in animals, removes the basis for explaining the process of imagination in humans. Therefore, the task arises - to reveal, to a certain approximation to the truth, the course of the process of imagination in animals and humans, and accordingly the difference, as well as the mechanism of imagination.
  1. The similarity and difference in the processes of imagination in animals and humans.
  The term "imagination" itself clearly indicates that in this process the result is the emergence one or the other images in the consciousness of a living creature.
  Since the changing world every moment produces certain images in the surrounding of any living creature in accordance with the sensory organs it has, so far as these images, willy-nilly, must find a response from each creature, facilitating its reaction to what is happening around.
  One can only guess what these images are in a bacterium or ferret, but without them, that is, processed information from the sensory organs, life, as such, is simply absent.
  Another thing is that the form of presentation of this information becomes more complex with the degree of development of organisms, reaching its maximum level in the highest mammals, which already are able to hold for relatively long time in their minds, that is, in a virtual form, images of specific things in isolation from the things themselves.
  Naturally, this ability also exists in a person, although it is supplemented by the reaction of his self-awareness to the environment, but the basis for creating images of reality in a person"s consciousness is exactly the same as, for example, in chimpanzees.
  So, the researchers of the imagination process, which is mainly engaged in psychologists, are mistaken in their denial of imagination, in particular in animals, appealing to the creative abilities of the person, which is absent in animals, forgetting, however, that the vast majority of people practically do not use these abilities, but they perfectly build in his mind the images of the life most attractive to them, almost as primitive as that of monkeys, and follows by them in fact.
  Obviousness of this fact does not require proof, if you look around.
  Nevertheless, it is rather foolish to deny imagination in animals if to pay attention just on the behavior of domestic cats or dogs, which clearly capture even the mood of the owners, which is impossible without creating images in their consciousness of future delicious pieces of food or tools of punishment for disobedience.
  Moreover, in animals, for example, in a dream, various images may pop up in the brain, which, confirming the presence of consciousness as a factor that provides the minimum necessary degree of functioning of the body without turning it into a lifeless object, indicate also upon the necessity for these images when the body is inactive. This can be explained by the fact that it is in the process of a living being"s sleep that his consciousness, without being distracted by extraneous influences, may easiest to "scroll" the supposed actions mentally for their optimization and assimilation, which finds the source in memory.
  However, even the highest-developed representatives of the animal world - primates, - creating certain images in their information processing centers on the basis of data, received from the senses, are being limited only to adapting to the environment, focusing their attention on food, reproduction and improving their position in the occupied niche.
  Nonetheless, without creating a changing picture of the presumed changes in own imagination to select the most optimal actions, the creature simply could not survive in the competition with opponents.
  Such is their adaptive, in fact, program of growth, development and interaction with the environment, embedded in the genome of every cell in the organism.
  Proof of the presence in all living beings of a program designed only to adapt to the environment is, for example, the absence for tens of millions of years of significant changes in the behavior of the highest mammals, which have survived to this time (chimpanzees, gorillas, orangutans).
  Be that as it may, the imagination, appearing not only spontaneously exclusively in sufficiently developed living beings, increases the likelihood of their holding in existence, performing the role of extrapolating in consciousness (brain) messages from the organs of senses, as well as data from memory into images of the alleged future, which means the forecasting the situation, at least for survival, limiting, however, by planning of actions only for keeping familiar sensations.
  That is, each relatively developed being, thanks to information perceived and processed by him, which means one or another level of acumen (intelligence), receives not only the current knowledge necessary for life, which always accompanies it, changing and replenishing, but also forms a forecast for the future, which can significantly affect the effectiveness of its actions.
  True, this consciousness in all living beings, except humans, manifests itself at the instinctive-reflex level, since surviving in the environment within the framework of the trial and error procedure, that are characteristic of all adaptive creatures, using mainly genetic memory, is possible only in similar semi-automatic the mode, on which the program on a protein carrier (genome)is configured.
  And only at the appropriate level of development, when a living creature, as a result of evolution, appears organs capable of conveniently capturing implements of labor to effectively change the environment in order to improve their own position in it; organs to facilitate communication during collective actions in the form of a certain form of the larynx, which makes it possible for coherent speech, which in turn provides an opportunity for the formation of memory in oral retelling of the most effective techniques for survival, transmitted from generation to generation; the genome program, providing only instinctive-reflex actions, is supplemented by a program that allows the creature to leave the instinctive-reflex mode of action in the mode of aware behavior.
  Only in this mode of awareness of oneself, or self-consciousness, does a creature get the opportunity to go beyond actions at the level of trial and error, using, on the one hand, purposefully found, worked out and fixed in the long-lasting memory of generations the most effective ways of interacting with the environment for the beneficial adaptation to it, and on the other hand, using the opposite way of interacting with the environment - no adapting oneself to the environment, but changing it for his own purposes, for example, building comfortable dwellings instead of caves and other natural shelters, breeding new strains of plants and varieties of animals, instead of gather and hunt, inventing new tools to facilitate the process of labor, as well as expanding communication beyond the limits the small community for the exchange of prey or products of labor.
  Accordingly, the essence of a person"s imagination is changing, helping it to most effectively and consciously plan for the achievement of often by no means the compel goals, the range of which goes far beyond purely utilitarian needs, and a person can present the result of own activity in such figurative form that is able to significantly contribute to his volitional effort in the pursuit of the goal.
  This output of consciousness in the form of a person"s imagination far beyond the limits of the current reality (the present) represents an opportunity for him to partake to creative thinking and the actions corresponding to it.
  In itself, this creativity is distinguished by a departure from the usual and long-established actions that have shown their effectiveness, but in a changing world you can always find even more effective solutions, especially if they compared to the former become less labor intensive or more attractive to the consciousness of the masses, especially in the cultural sphere.
  Imagination in the search for new solutions may turn out to be an indispensable consequence of presenting the future in the form of a multitude of changing frames, from which you can choose the most attractive and at the same time effective.
  The question is simply to create these frames in your head, and then make an adequate choice.
  In order to create an appropriate base for the appearance of original images, rather than fruitless fantasies, you must first have the appropriate professional training, experience, knowledge, excellent memory, adequate goal-setting, broad horizons, persistence in achieving the goal, as well as fairly high level of intelligence and those features of the brain structure, that are consistent with intentions of the particular person.
  For example, a musician should have the areas of the brain, particularly sensitive to combinations of sounds at different frequencies in the maximum possible range, an artist - to the smallest shades of light and color schemes on canvas.
  Then the number of the image frames in front of the mind's eye can be, on the one hand, quite large and at the same time understood, providing various choices, including unusual ones, and on the other hand, this choice will be the most objective and not limited or chaotic.
  In fact, creativity consists in selection of unusual images, which at some reworking can solve the task, which due to incompleteness of data cannot solve by the analytical research methods.
  Unusual images reflect at first something unstable, unexpected, unfamiliar, which creates a position of helplessness.
  However, they can be tried to inscribe into a stable and effective combination in line with the new rules linking what was previously thought to be incompatible, which open up a new scale and focus not on images, but on specific decisions, where already the process of thinking should play its role. Here the images themselves can suggest a way to a completely adequate, new solution, which is often associated with intuition, which is discussed in more detail below.
  So complex and ambiguous process for the vast majority of people, if they are trying to be engaged by some creative activity, is fraught with errors or ineffective solutions, precisely because many extremely rare qualities must be collected in one person. In addition, such people are violators of tranquillity and traditions, and them try to remove or not notice.
  Nevertheless, when a sufficient population of a diverse population, a good level of education, the emergence of new needs and relationships, such individuals certainly appear, setting the accelerated pace of the development of the whole society, saturating it with new information, despite all the resistance of the ordinary, conservative and lazy majority.
  2. A brief description of the information-holographic model of Creation.
  As for the so-called the mechanism of imagination, it can be presented in general form only on the basis of the information-holographic model of Creation that I have proposed.
  Therefore, first makes sense to depict this model with a few strokes.
  More detailed description can be found, for example, in work "Everything and Nothingness. Ch. 1.2 and 1.3. 2016. [Electronic resource]. Access mode: Amazon. Yury Nizovtsev.
  If all objects of Creation will be reduced to only two categories - active and passive, then they can interact with each other only in a strictly defined way in their essence.
  To the active we can refer all material objects that have subjectivity, that is, consciousness, that allows these objects, by converting the received information in own time within the frameworks of common time, to shape themselves in the type of alive in association of the active (consciousness0 and the passive structured by it, fitting oneself into own surrounding, which the rest living beings constitute, together with the corresponding infrastructure.
  The manifestation of the active as functioning subject is possible only in the form of a living being, provided with the appropriate infrastructure in which it, together with similar creatures, can be stationed and manifest itself in actions.
  In some simplification and coarsened type, the active is similar to a computer program, but the program, capable of self-correction for all types of the active and even of creativity for the highest degree of the active, in contrast to the known artificial intelligence.
  So, the active, being as if software, cannot do without "iron" - the passive, which, being formless and representing matter, devoid of consciousness, will only accept the forms that need to the active for its own existence and development, i.e. the passive as the internal and external surrounding of the active should constitute a kind of the material background, more precisely, the infrastructure, or the environment, ordered in one way or another, for the development and actions of the active, and the elements of this environment should be structurally connected and interact with each other in accordance with the laws determined by the active, which, if it capable to comprehend the situation around by processing information, is necessary to admit by consciousness.
  Thus, Creation potentially contains Everything outside of time as an infinity out of time, but this Everything is the hidden active and passive, merged together, and therefore incapable of action.
  In such "state" Everything represents by oneself Nothingness, or nonexistence, and in any way cannot express oneself, unless it possesses a projection in which Everything is able to be separated in the forms of the copies of the active and the passive in some duration, at this the copies of the active in this projection "are engaged" in, that they update themselves and, along with that, update the copies of the passive, because they have an appropriate association with an infinity out of time on the one hand, and association with own derivative containing alive, on the other hand.
  That is, the process of updating the copies of the active and the passive in the projection of an infinity out of time is only intermediate, since it does not make sense in itself. In fact, it is an information bridge that, on the one hand, provides converting both the active and the passive from the successive informational packets-copies into the current reality, updated every moment with high frequency, with the translation of frequency information in time, in which objects move in space (beingness), giving a place for events, created by alive. On the other hand, a projection of an infinity out of time serves as a conductor of signal-queries from alive to an infinity out of time to obtain information from it for own update and thereby for update of beingness.
  One part of these packets-copies intends for update the various forms of uniting the active and the passive in the form of alive, that is, a conscious creature capable of development, the other part is an infrastructure without the presence of life, which is being formed to ensure the existence of alive. Both of these parts constitute together beingness (the current reality).
  In turn, the function of alive is the selection and perception by its sensors (receptors) of the recognized information from the environment according to the available programs in the genome, deciphering the received data in the corresponding information processing centers and converting the decrypted information into time (the current reality) similar to converting signals from the transmitter (analog to an infinity out of time) through ether (analogous to a projection of an infinity out of time) to TV receiver (analog of a living organism) in a moving image on the monitor screen (analog of a surrounding). The difference between any organism and a TV receiver, in particular, is the ability of an organism also to serve as a transmitter of signals from itself to infinity out of time.
  Therefore, it is impossible to put the projection of an infinity out of time at the leading place in Creation, since this projection is a kind of informational bridge between an infinity out of time and the current reality, created by the active (an infinite consciousness) for its own realization in the form of the finite living beings. It is consciousness inside alive that "requests" through the projection the forms for own update and update of the infrastructure from an infinity out of time.
  This system functions indefinitely, that is, it does not need to start and end.
  Similar system of Creation "contains" an infinity out of time with projection. Nothingness of this infinite projection, unlike Nothingness of an infinity out of time, has the integral character, that is, the projection is able to manifest itself in own separate parts, but in the totality of parts, or in general, this projection is zero, having opposite signs of its parts.
  That is, Creation has a "supply base" (an infinity out of time) of alive with information. Alive is the united active and passive in a current reality. Information at the requests of alive in the current reality, which is a derivative of the projection of an infinity out of time, comes towards alive through a projection of an infinity out of time. A projection provides the "penetration" of the signals from alive into an infinity out of time, the control of the functioning of alive in a current reality, uninterrupted delivery of information to alive upon its requests for the formation of beingness and the concentration in own databases of the information, which are produced by alive.
  The projection of an infinity out of time and the current reality cannot function without each other, being sides of the same coin, more precisely, the chicken and egg phenomenon, and their "duties" are distributed as follows: the projection of an infinity out of time carries the function of an informational "bridge" (its role in a projection is played by a single consciousness) between an infinity out of time (source of all possible information) and beingness (the customer of information in the form of alive). Along with that, the processing of information coming from an infinity out of time into beingness through the projection of an infinity out of time and converting information into time, that is, into a current reality with all its attributes, in which alive is able to generate the information, is included the duty of the living beings, but the concentration of the information generated by alive, is ensured a single consciousness of a projection in the respective databases.
  This ability of alive to produce information appears due to the merger of copies of the active and the passive of a projection into a single whole in the form of an organism that can act more or less consciously in a suitable setting. Updating of alive is carried out in all its forms thanks to the sensors (receptors) available to it, centers for processing information received through the receptors and form-building abilities embedded in the corresponding program on a protein carrier in each cell.
  Such merge of the active and the passive provides through the genome the programmed growth, metabolism, reproduction and development of organisms in a suitable infrastructure (environment).
  The key to the presented model of Creation is a projection of an infinity out of time, providing a connection between an infinity out of time and beingness, as well as the storage of information, generated by alive; "energy" of this system is presented by the active (consciousness), and the material of this system is presented by the shapeless passive.
  Only a hologram (see, e.g., David Bohm, Wholeness and the Implicate Order, London: Routledge, 1980. ISBN 0-7100-0971-2) can be by the projection of an infinity out of time can: in a hologram, any part of it repeats the whole. The hologram itself is a high-frequency formation as a product of the superimposition of several coherent waves, which gives a stationary interference pattern, since the phase difference of the waves does not change.
  In a hologram, each particle of the active does not lose its unity with the entire single-multiple infinite set of particles of the active , and therefore can, in particular, with the help of this unity, to recognize, read and copy from an infinity out of time by means and methods, which it has, those the things in their connection, which necessary for own existence , recognizing them in accordance with own mind (intellect), coupled with form-building abilities so, as it wants and can, updating every "moment", that is, discrete, but infinitely, both a holographic projection as a quasi-temporary basis for one's own existence in the current reality and itself as a living thing in this information process.
  The particles-copies of the active (consciousness), in the union with copies of the passive in a current reality, are able thereby to receive from an infinity out of time the "necessary" copies of things (the passive) in order to replace by these copies the existing copies of things in beingness, including replacing own material base, as well as updating also themselves.
  This information process of the interaction of an infinity out of time, where everything is inseparably, and the holographic projection, where the active and the passive are separated, requires for interaction of the active and the passive the artificial union of the active and passive (see below) in one form or another (alive), the main difference of which from everything else is the ability to convert individual consecutive packets of data, carrying encoded information, into objects of a current reality for their updating, including consciousness in alive.
  These packets are similar to the pulsed signals from the transmitter via the ether to the television receiver, in which they are converted into a changing decorated picture on the screen.
  That is, alive is also able to convert individual impulse signals containing information into a incessantly changing picture of the world due to a certain inertia of signal processing, which in consciousness of any living creature nullifies pauses between incoming packets of information (positions of the update), creating a continuous change in the whole picture, in which arise already real - more or less "dense" - objects, rather than frequency information copies of the active and the passive.
  However, unlike a television set that only decrypts and converts into an image a scene, that has already been prepared in advance from an appropriate source, a living creature has the ability to change this picture in accordance with own needs, desires, at this, the person can change this picture also in accordance with own goals, communicating automatically through own sense organs through a hologram with an unmanifest infinity, although, in the whole, the process of updating beingness is regulated by a single consciousness of the holographic projection of an infinity outside of time.
  As a result, for the consciousness of a living creature arises in motion (energy) world of events - the current reality, or beingness, in which it is already possible to live in one's own present, but in the frameworks of general time.
  Thus, the active is an ultra-high frequency wave-like formation in a -hologram - a projection of an infinity out of time, the harmonics of this formation are a series of programs, allowing to arise, grow, develop and act correspondingly to the structured matter in the form of combining the particles of the active of a hologram and the particles of the passive, caused by the active from the unmanifest infinity. The hologram also collects information from all living beings. Each section of the hologram contains information about the entire hologram, that is, everything is contained in each part, which means that each particle of the active is connected to the entire hologram out of time, having thereby the possibility to use any information from the databases of the hologram.
  The active, presenting in all living beings, is consciousness of alive, which is in it, because only it is able to extract by means of the organs of senses and the information processing center of the body in accordance with the existing form-building abilities own information copies and copies of things from an infinity out of time through a hologram, sequentially converting them into all objects of beingness - from universes up to the micro-world, from living beings to the favorable environment, around them.
  The active in beingness, becoming in it the consciousness of living beings, transforms, collects, accumulates and transmits information, acting through the living, but only in order to live and develop in the form of alive in the information flow, which is manifested for all living beings as the current reality (beingness) with things moving in it, the set of which is being compiled as a derivative of their sense organs, both individually and as a whole. Along with that the accumulated information from each individual consciousness in alive is transmitted by it to the database of the hologram, that is, to a single active (consciousness) for further joint use.
  Beingness, consequently, means the only possibility of developing the active (consciousness) in alive. To a large extent, the imagination of living beings contributes to the development of an infinite consciousness through the finite living beings in the current reality, that is, discretely and along with that, in time.
  Therefore, it makes sense first to dwell in more detail on the characterization of being from the standpoint of its functioning as a result of the interaction of consciousness and passive matter in accordance with the information-holographic model of Creation described above.
  3. Beingness as a product of the interaction of consciousness and passive matter.
  The objects of beingness are by no means produced by consciousness (the active), as it seems to subjective idealists who deny the objective existence of matter. In fact, the objects of beingness are being formed by living beings, including people, or rather, their consciousness through the organs of senses, from entirely material high-frequency copies in the form of discrete sequential packets of information by converting (combining) these impulse signals containing the corresponding data, and, as a result, obtaining the "dense" objects, in comparison with their previous information copies.
  In other words, these objects, which are being updated with high frequency, including living beings themselves, are being presented to consciousness, which is as if inside living beings, in a certain shape, in motion among space as well as in altering in time.
  Similar current reality is created by eliminating the pause between the impulses-packets of information, coming to the organs of senses, with the hidden help of a single consciousness, which is an endless collection of individual forms of consciousness that manifest themselves in various living beings, and are present as a single whole in a holographic projection of an unmanifest infinity.
  The analogue of this process of formation of objects of beingness is a conventional TV with the difference that if on its screen move, like sleep, only images of things, converted from the pulse radio signals from some transmitter and these images are not "dense" matter, whereas in the consciousness of any living being, including in human consciousness, in the process of sequential linkage of packets-pulses of information, take places converting a wavy hologram mainly into corpuscles, that is, into a changing world of things and phenomena.
  In addition, a holographic projection of an infinity out of time serves as a conductor of signals-requests from alive to an unmanifest infinity to receive information from it, which serves to update this alive.
  Thus, consciousness, as and its property - imagination, is "that side of a single essence", as Hegel wrote, but in fact - an infinity out of time or an unmanifest infinity, that activates (enlivens) passive matter, providing an opportunity for a constituted formation (living being) to receive data (select it) that can be sensed by its sensors (sense organs), and further - to process (decipher) received data (copies of data about objects )n the corresponding centers of the organism (brain and human nervous system), forming own surrounding as a set of objects produced each moment by every living being from received and processed information, as well as performing data exchange with similar living beings.
  In other words, only the processing of these data-signals, derived originally from an unmanifest infinity, in the corresponding information centers, in which the pause between incoming pulsed signals is being eliminated due to a certain processing duration of each portion of data and occurring thereby a certain delay - for a person such center is his brain - gives each living being own life time, space, shape, movement (energy) and other attributes of the external and internal environment of the creature. The living being more or less consciously uses some portions of the incoming data, others - only take note, and rest - are not perceived by him in the form of information, that is, decrypted signals, and this is caused by or the absence of some sense organs and form-building abilities, corresponding to the available sense organs, or from due to the limited capabilities of the information processing centers.
  That is, the process of forming by a living being of certain objects from successive information packets coming to it through the appropriate sensors (sense organs) is similar to the formation of a moving image on the screen of a TV receiver from successive information packets-impulses coming into its antenna, the pause between which during signal processing in the television receiver is eliminated, as a result of which a moving image appears on the screen for the duration of the session, that is, a local session time arises.
  For a person, information every "instant" passes to the neurons of the brain from different organs of the human senses in the form of sequences of nerve impulses; and each pulse contains the corresponding information. The speed of propagation of nerve impulses ranges from 1 m/s to 120 m/s. The frequency and nature of the sequence of pulses carrying, in particular, visual information depend on the intensity and spectral composition of the light, and the magnitude and duration of an individual pulse does not depend on the nature and strength of irritation.
  Immediately after the generation of the pulse, the nerve fiber is in the so-called refractory state, and cannot be excited again within 1-2 milliseconds, that is, the nerve fiber is able to conduct nerve impulses with a frequency of not more than 500 hertz. The duration of the pulse itself, passing through the nerve fiber, is a fraction of a millisecond in each "instant".
  A pause between nerve impulses containing information means that they do not go continuously. However, this pause is below the threshold of perception by its consciousness and therefore does not fall into it.
  In particular, a moving picture for human consciousness is provided by an interval between driven sequential frames of about 0.04 seconds, which is the specified threshold. Its duration, as can be seen, is more than an order of magnitude greater than the duration of the pause. Therefore, the resulting discrete consecutive moments (in each of them the "reality" is updated) of a person"s own time, enclosing in its sequence all the pictures and all life events for a person, merge into a continuous, inseparable stream in his consciousness.
  Here, in this process, the person"s own time arises. This time is a condition for making changes in surrounding, in which every person (any living being), starting from the moment of birth, automatically, and in fact thanks to the hidden help of a single consciousness in its multitude, "selects" through sensations from a diverse environment only that data, which he can be deciphered, or information, in accordance with the achieved level of development of consciousness.
  This condition can be called a person"s own time because in it successively arise, formed by himself through his senses and operational centers, but with the participation of a single consciousness, that is, the totality of all individual forms of consciousness in a single integrity (a characteristic sign of a hologram) in a series of moments, the changed pictures of the environment in which events take place and which he not only contemplates, but also takes a direct part in, which is his life.
  The peculiarity of the impact of consciousness on the structured material of the body is the distribution of this impact on at least two levels.
  One level refers to the functioning of each cell and the entire set of cells in the body in a mode that ensures as staying in the environment - nutrition, metabolism, so and the retention of this form of life in the current reality (time) by means of its reproduction and changes in accordance with the program laid down in the genome. Similar effect of consciousness on an organism is automatic and is provided by a single consciousness of a hologram throughout the life of any organism.
  Failures in this automation can be internal and external.
  Internal failures are associated with random errors in the form of mutations in the genome and impaired cell metabolism.
  External failures in the automatic functioning of the internal structure of the body arise due to deviations from the usual regime, as well as due to a sudden change in the environment, which manifests itself in diseases and difficulties in reproduction and development.
  At this level, consciousness simply provides an opportunity to the organism to exist and reproduce as far as possible in the existing surrounding, that is, to be able to exist and extend the genus in a suitable environment.
  It is possible to notice this type of influence of consciousness on the body, which makes it alive, during the hibernation of some animals and amphibians, during fainting, as well as sleep, that is, at time when the active life of the creature fades for various reasons (illness, shock, fatigue, overvoltage, stress, unfavourable conditions for activity, break for rest, etc.).
  Thereby, for example, the expression: "a person is in an unconscious state" does not make sense, since consciousness does not leave the body for the indicated reasons. Consciousness in this case is temporarily at the first level, at which the body"s functioning in the "sleeping" mode is controlled automatically only by a single consciousness, which coincides with each individual consciousness, since in its essence both are nothing but the same hologram.
  At another level of the impact of consciousness on the structured material of the body, consciousness organizes the interaction of the body with the external surrounding, at least to survive in it against competing individuals, as well as, in the case of a favorable set of circumstances, imparts to the organism the aspiration to occupy a place in the community of similar organisms, the most beneficial in terms of getting sensations, preferably, the most pleasant, due to the constant dissatisfaction of the creature with the present, forcing the search for better conditions in the future.
  At this level, mainly, the individual consciousness of each organism manifests itself, solving the current problems of existence with the help of sensations reflecting own surrounding on an instinctive level, allowing to form images of complex things and phenomena in a simplified form, which contributes to their use for their own benefit, not without the participation of intelligence of one or another level, which offers ways to solve not easy problems of communication and survival in the environment.
  In other words, such, not the highest level of consciousness provides the organism"s adaptation to the environment at its open interaction with it.
  An additional level of the impact of consciousness on the organism is characteristic only for the persons. It consists in inherent to him self-consciousness, which ensures the use of the environment by a person for own purposes on the basis of understanding their own interaction with it, not only for adaptation to this environment, but also for its artificial transformation, providing thereby to each person more and more free time and therefore more opportunities for general development, which was previously hindered by the problem of survival.
  You can learn more about this state of consciousness of a person, for example, from article "What has self-consciousness led, and what will it lead to?" in Collection: "It is the other way around. Answers to tricky questions about interesting things". Part 3, ј5. 2018. [Electronic resource]. Access mode: Amazon. Yury Nizovtsev).
  Only at the level of self-consciousness can appear in a being (human) creativity as a result of its departure from the only adaptive existence to a conscious transformation of the environment for its own purposes, the most effective ways of which can only be creative, allowing to solve a lot of current and upcoming problems on the new, as well as with less effort and more benefit.
  The greatest contribution to the creative process of changing reality and the person himself, and hence his consciousness introduce exactly imagination, so how it allows to approach to the new and the unknown in its simplest and most understandable figurative form without complex formulas and confusing analytics.
  4. Imagination as a three-contour informational derivative of beingness.
  So, we can say that living beings, surrounded by the appropriate infrastructure constitute a materialized "dense" and successively changing reality (beingness).
  This current reality is artificially shaped by living beings themselves with the assistance of a single consciousness of a holographic projection of infinity out of time thanks to eliminating the pause between packets-impulses of information incoming into the sense organs. As a result, a space with moving objects in time is established, and here can live.
  This current reality, naturally, is being reflected, when it comes to man, in his immediate feelings, images and thoughts in every moment of the present, making up a contour in which he can act more or less consciously: sensing that, what he is able to recognize by means of the existing sensory organs; representing that, what he can reflect in the shape and some components of surrounding objects in accordance with signals from the organs of senses, as well as the available memory; cerebrating already independently, what and how to do (be) in the current situation.
  Similarly, but in accordance with the level of their consciousness, which corresponds to the senses, information processing centers and form-building abilities, any living creature acts.
  However, if the process of the formation of reality by living creatures proceeds automatically and a single consciousness manages by it on the basis of the sensory organs, information processing centers and form-building abilities of the creature, then the existence of an organism in own surrounding, where it is forced to act independently is provided by it directly with using the same organs of senses, information processing centers, form-building abilities and accumulated data (memory).
  Independence of the actions for any form of alive means in many cases the need to create a preliminary pause, which can allow to make the most balanced decision for a particular action.
  And if for lower organisms with an appropriate level of consciousness, that is, with a minimum of receptors and insufficient power of data processing centers, filling this pause is reduced only to a rough assessment of the signals coming from the receptors and, as a result, the response to threats is often insufficient, which is compensated by the high rate of production of offspring, then for more highly organized organisms, such pause provides the opportunity to produce (materialize mentally) images of objects in isolation from the objects themselves.
  This virtual (mental) display of objects allows to "play" the interaction with things before it actually will take place, which is quite possible, since things themselves are the materialized information in a more or less "dense" state in time.
  Of course, the imagination does not render the objects in all their details and versatility, but in general, the imagery about things at a given level of consciousness without the presence of things themselves is preserved, and these images can be manipulated for some time and evaluate thanks to them own reaction to the consequences of the possible impact of the environment at the next moment.
  In other words, in this contour of materialization of objects that reflects the present, feelings, images and thoughts can be separated from what produces them and to exist in the mind of a creature independently virtually, that is, mentally-figuratively, and about what every person knows, creating mentally some pause for making this or that decision, which allows this being to consider in his mind one or another version of the upcoming action at the next moment, on what the very existence of a subject of the action often depends, which loses its ability to reproduce oneself in billions of copies in process of own develop, and is forced to compensate for this loss with a higher intelligence to preserve existence as oneself, and the kind.
  Moreover, any creature always tries to create the most suitable situation for survival and improvement of its status in the corresponding niche by searching for the best perspective for itself in a more or less distant future. This search, in particular, for the most developed animals is expressed in the formation of mental images of certain objects and their consideration on the basis of past events that have been deposited in the memory, due to what these animals, for example, are able to anticipate the danger and evade it.
  For example, wild cattle gather in a herd, minimizing the threat of predator attacks, female birds begin to build nests at certain times, people prepare for the onset of cold weather, figuring out their own possibilities for maintaining heat in dwellings, etc.
  In this contour of the display of a more or less distant future, every sufficiently developed creature is able to materialize information mentally in its consciousness for an imaginary way out of the present into the future, using the reserves of its own memory, owing to what its chances of avoiding stagnation or death are rising significantly.
  Thus, the main role in the information contour of the representation of the future for sufficiently developed beings can be played by imagination, which manifests itself both in the contour of the present and in the contour of the assumed future already not as a "dense" reality (beingness), but as "thin" matter - mental reality - in a number of images that are based on knowledge of past events.
  The information contour of the representation of future, therefore, provides motion of living creatures that already is not close to chaotic on the basis of randomness (mutations in the genome), which is typical for the simplest creatures, but makes it possible to order and accelerate this movement towards development for sufficiently advanced (complex) organisms, whereby, in particular, are animals, allowing to anticipate with the help of imagination what is likely to happen, and prepare in advance for future changes, whether it's cold winter or rainy autumn.
  However, the artificial transformation of the environment, which further accelerates the development of living beings, and consequently the development of their consciousness, ca not be carried out by any living being other than a person, since the consciousness of all these creatures, including primates in relation to creating images of the future, is configured in the program of own genome only to adapt to this environment.
  An additional program of self-consciousness, representing the upper information circuit - the circuit of creative imagination, which appeared in time immemorial among several species of primates, having shifting, them into the category of hominids, that is, enough self-active (initiative) creatures, capable thanks to this program, which is configured to artificially transform the environment, to use own imagination without adaptive restrictions, giving scope to emerge the productive considerations of the future in the form of planning and modeling of their own actions, presenting them mentally, as well as in the type of fantasies, which for the most part are fruitless in relation to their implementation, but nevertheless occasionally turning into new inventions, scientific discoveries, unusual, but impressive forms of art.
  Such fantasies, built not on sand, but on a solid foundation of accumulated knowledge under certain properties and actions of an individual fall into the category of insights (intuition), being the most productive road to the finds in the form of non-obvious knowledge, that is, knowledge, that does not follow from known rules and interrelation directly.
  It is the intuition that leads to new images, first vague and then acquiring more distinct forms, that provides the most significant shifts both in the process of cognition and in art, producing the initially sought object (phenomenon, regularity, art object) in its figurative integrity, although and without details. But these details can be cleared up analytically and experimentally later, while non-obvious knowledge has already appeared in a mental form, which over time can be translated into drawings, paintings or sculptures.
  If we turn to the model of the holographic Creation described above, it can be noted that intuition basically represents an additional target request of consciousness of the specific person on the basis of certain data through a hologram to infinity out of time, in which everything "is", and to get a mental answer, which, however, does not always manage to understand, but it happens, although and infrequently.
  Similar response a very small number of persons succeeds to transform into the most scale accomplishments, called therefore geniuses, and the less significant achievements of the unusual, but impressive and applicable for the benefit of society, are realized by more numerous people, who are called by talents for this reason.
  The process of intuition is described in more detail, for example, in the work "What is the mystery of genius, still unsolved?" (Collection "Open eyes yours-own". Part 2. 2020. [Electronic resource]. Access mode: Amazon. (C) Yury Nizovtsev).
  
  Chapter 12.
  Why and due to what are manifested the interest and interesting?
  
  If the aspiration to interesting didn't exist, then the public so and remained herd of monkeys. Because concepts of interest and interesting comprise more than one meaning and they are still not disclosed, one can try to find these meanings, having cleared why interest and interesting are so necessary for each person and thanks what they are manifested.
  I
  Let us set ourselves before the definitions with a simple question: why and at the expense of what does arise the interest, the basic meaning of which is intuitively and by experience everyone is more or less clearly representing?
  If, as it should be thought, the answer may be one: tired of what is, and the cause of this state is dissatisfaction with itself in the current circumstances.
  It is natural that in that case it is advisable to start search of what else is not present that is not tested yet, that is to get to those changes which will bring, perhaps, something pleasant or maybe not, but - certainly new: they will open some secret, they will distract from the abominations of life, surprise with entertaining adventures, give pleasure, cause sympathy for some poor fellows, that is, they will be attracted precisely by their differences from the everyday routine, and not by the search for an essence that requires a deep mind. And so interesting is available to everyone.
  It turns out that interest is a process behind which there is always dissatisfaction with the present, and interesting is a product of the interest.
  Thus, the accumulating dissatisfaction with oneself in the surrounding everyday monotony, sooner or later pushes the human consciousness to search for something other than the existing one, which is usually denoted by the term "interesting" (unusual, provocative, mysterious, incredible, frightening, exciting, disturbing, surprising, in one word - something other) as in simple, everyday life style, and complex relationships between people, as well as in engineering and art.
  Therefore, a person can be interested in anything, if only it differed in novelty for him, and extreme expression of the interested party is the gaper with an open mouth.
  Satisfaction is sought in interesting, but it is never definitively because, having stopped on one, you can lose the rest, which cannot be allowed, otherwise there is no new satisfaction in the other interesting, and even the open interesting itself cannot bring full satisfaction owing to a discrepancy of it with an initial image, attracting to itself.
  Now we note that the notion of the interest, which in translation from Latin (interest) means "to have value, to participate", in itself, could not but be recognized as the most important for life collisions.
  In particular, his significance was also noted by K. A. Helvetius: "If the physical world is subject to the law of motion, then the spiritual world is no less subject to the law of the interest. On earth, the interest is an omnipotent wizard, changing in the eyes of all creatures the appearance of every object" [1, p. 34].
  Hegel supplemented Helvetius"s remark with certain concrete things: "The closest examination of history convinces us that people's actions flow from their needs, their passions, their interests ... and only they play the main role" [2, p. 20]. "(People) try to obtain satisfaction of the interests, but thanks to it also something further is carried out, something that is hidden contains in them, but they did not aware it and it did not enter their intentions" [2, p. 27].
  Engels made an attempt to shift the basis of the interests from the spiritual life to the economy: "The economic relations of each given society are manifested primarily as the interests" [3, t. 18. p. 271], thereby putting the economic interests ahead of consciousness: "The idea invariably put to shame itself as soon as it was separated from the interest" [3, t. 2, p. 89].
  Since in these statements there is no clear definition of the concept of interest, its sources and genesis, as well as that "the hidden" is not described, which Hegel rightly points out, so far as makes sense to try to investigate and determine it
  Especially since Marxists wrongfully made economics and class relations the basis of the interests, that is, a secondary product of consciousness in its development through human communities, which emerged only as a result of the emergence of property, whereas interests existed yet among hominids.
  Along with that, many other researchers of the concept of the interest also failed to appreciate its true content, forms, connections, and destination, reducing the interest either to instincts, or to pleasures, or to a state of will, or to directing attention, or to innate reactions to certain incentives. etc., that at best affects only certain features of the interest, but does not give its clear and comprehensive definition, does not show the origins of interest, does not reveal its many meanings, its place in the controversial development of consciousness in human communities, and does not indicate its destination.
  Let's define the interest as regularly arising and in a certain measure a conscious attraction to new for oneself in the current circumstances, peculiar only to the person by means of whom he tries to bring himself out of the developed order, and interesting - as the parcel-surprise, on which maintenance there can be only a hint, but its opening promises a temporary departure from the cloying reality.
  The exclusion of the opportunity to find something interesting, for example, in a clean solitary confinement, where one cannot even get acquainted with a rat, or, on the contrary, the availability of everything imaginable and desired, provided with a lot of money, quickly leads a person to marasmus.
  The term "interesting" means translated from Latin (inter esse) "between, or to be in an interval."
  Probably, in due time Romans by antique times understood that, on the one hand, to be engaged boring, sometimes nasty, but necessary affairs it is impossible all time - the distracting and entertaining interval between them for pleasures and sufferings is necessary; along with that, it is not bad sometimes to chase the unrealizable - for happiness, love, good for all, which, nevertheless, is attractive due to the intense arrival of new information that gives food for the senses and the mind.
  On the other hand, it is impossible to linger for a long time in an attractive (interesting, that is, intermediate place), not only because it becomes habitual and cannot surprise with anything, but also because it does not wait for everyday work, it"s necessary to be fed, again the routine makes to: and all of life is made up of "the runs" from one interesting to the next at intervals of uninteresting, but necessary to ensure a banal existence.
  Interesting as a synonym for the consciously desired has expanded in its list from a dry cave, delicious food and pliable female for a hominid to palaces with an artificial climate and a pool, thousands of recipes for cooking just one meat, vicious shows on the Internet and catching companions in it, , and along with that, up to paintings and sculptures by Michelangelo Buonarroti, Bach"s fugues, Lobachevsky"s formulas, Shakespeare"s sonnets and Leo Tolstoy"s novels, inventing new devices and apparatus, making various handicrafts and other artistic creativity, which is distinguished by its originality and unpredictability,
  Thus, development for a person to a certain extent consists in expanding the list of interesting, and, alas, various possibilities in relation to what is interesting for a particular person, since, for example, many are indifferent or incapable of technology, music, painting, philosophy, any creative activity. but happily welcome brains with peas, comics, high-speed driving on cars and mockery of their neighbors.
  II
  Living beings, first of all, are distinguished by the property that they are able to recognize the data that comes through sensations, turning them into an aggregateб that is ordered for themб or information.
  The very survival of every organism depends on the quality of the information received in a changing environment.
  Therefore, satisfaction with the current, or the lack of new information leads eventually to the ousting of this organism from the niche it occupies, to degradation, and eventually - to dying.
  But each organism wants to survive, since it has appeared and began to receive sensations, and not the voidness of nothingness. It means that it should not be satisfied with what it has, but strive for something else that can help not only to keep it in existence, but also can improve this existence, making it more comfortable or even dominant, which is consciously or not associated with enjoyable.
  Thus, each organism must be inevitably active in relation to additional and, preferably, new information about the changes taking place, if it strives for survival, and any activity is characterized by dissatisfaction because constant satisfaction deprives the creature of its independent aspiration to change both its position and own change, that is, the being turns into a passive, inactive, indifferent, which is equivalent to death, because in the community of living beings the loss of the desire for change in accordance with the changing environment, i.e. the loss of adaptation, means the inevitable death .
  Therefore, the basis of activity is always dissatisfaction, from which, as a first step to interest for the most convenient dispensation in the surrounding both the most primitive organisms and a person occurs the direct adaptation to the environment, and only death can be a barrier to it.
  The next step to interest, characteristic of more advanced creatures who already understand the difference in the quality of food and features of objects of the opposite sex, is curiosity.
  The cat-female often turns away from quite edible, but tasteless fish, having learned in curiosity at one time that fresh meat is much tastier. The same curiosity in combination with instincts of reproduction and experience helps it to choose from half a dozen cats-manufacturer most suitable for reproductive characteristics.
  Thus, curiosity helps to live more pleasantly and more comfortably, to breed more effectively, and thus occupy a higher position in one"s own niche of existence. This property does not bypass a person, as, in part, a representative of the animal world.
  An even higher level of adaptation to life realities is inquisitiveness, characteristic only for a person, and especially vividly manifested in childhood, when a child begins to become aware of himself, and on this basis tries to more or less purposefully gains as much knowledge about oneself and own surrounding.
  The inquisitiveness gradually decreases with age, since the excess of knowledge only hinders living and working effectively in a chosen direction, giving way to various interests that go far beyond the search for knowledge alone, because in interests of a person seeks to immerse himself in the information flow that is significant exactly for himself.
  Interests of an adult person, unlike the momentary inquisitiveness of the child, limited by current events, are under construction thanks to development of its self-consciousness on ability to estimate the opportunities and to plan plans not only on in a minute, but also for decades of own life forward.
  In other words, any person is able to own the time of his life, and the effectiveness of using this time both in the sphere of feelings and in the sphere of knowledge, development depends on the orientation of his conscious attractions of the strategic plan, that is, of interests that he tries to associate with certain in oneself abilities one way or another.
  Thus, starting from inquisitiveness, which naturally broadens the horizons, and also makes it possible to determine to some extent one"s own abilities and opportunities, a person with age tries already more fully through various interests to assess himself as a subject in order to adequately set goals in these or those spheres of activity and choice the closest ways to achieve them.
  A variety of interests include a lot of purely utilitarian, for example, the desire to conveniently furnish a living room, smash a garden at the dacha, to enchant their own bosses, or they are completely insignificant, boiling down to reading detective stories or traveling to exotic islands.
  However, the dissatisfaction of a person in his self-consciousness requires more than the efficiency of actions, a comfortable existence, a high position, it pushes him to something beyond, unreal, illogical, that is, what would show him to himself and everyone around him his nontriviality, having caused first of all respect for oneself.
  Hence a conscious interest arises in the form of striving for everything unusual, surprising, disturbing, or even frightening, such as lightning in a thunderstorm, or to such seemingly senseless exercise as mountaineering, which is reflected in the concept of "interesting", which gets close with utilitarian aspirations only for the most limited individuals, but even they are capable and willing of the extraordinary, finding own interest, for example, in the otherworldly, which is reflected in their belief in the unknown, which attracts them with heavenly bliss after death, and in life gives them a sense of superiority over unbelievers who are not aware of the ecstasy of faith and touch to the miraculous and, therefore, the highest.
  Persons opposite to them - intellectually developed and rather educated to understand many things and really understand something in their chosen field of activity, - prefer to look for the interest in some singularity which they do not understand, but would like to solve, for example, having made a discovery or an invention.
  So, Leonardo da Vinci built a helicopter prototype, wrote a still unsolved image of Mona Lisa, Franklin invented a lightning rod, Foucault - a pendulum, Leo Tolstoy wrote "The Death of Ivan Ilyich."
  If the abilities and interests coincide, the resulting effect, similar to resonance, leads a person to creative discoveries (creativity), since in this case he sometimes succeeds in finding a truly new one both in technology and in art.
  Between these extremes all the other people of the world are located, the interest of the overwhelming majority of which lies not so much in the unusual, but in the sphere surprising or revolting them, as a rule, within the limits of consumption of a certain mass product.
  This may be fashion, politics, sports, spectacles and other areas of impact on the person, far from high aspirations, but bringing this type of pleasure to people, which is always associated with the influx in one way or another of new information.
  Along with that, in such interests and in connection with them, these ordinary people (philistines) reduce themselves mostly not to the subjects of activity, but to objects of influence, serving, in fact, alien and, very often, mercenary interests, allowing to earn every kind of rogues on themselves.
  Thereby one more category of the subjects of action is revealed, who are trying to force the others to serve own interests comes to light and they can be designated as parasites as their only interest is the aspiration to satisfaction of the most primitive (animal) needs - the best food, beautiful females, domination over tribespeople. By these they replace cultural values and ethics of general behavior, hypocritically preaching to others the execution of rules and norms that are beneficial only for them, and also distracting the masses from destroying them as typical and conscious parasites by providing new items of consumption.
  These energetic, sensible, unprincipled and ruthless subjects-- parasites, entrenched in the top of power, guided by typical animal values (food, comfort, domination), due to the prevalence in their consciousness of the interests of the lowest (animal) consciousness, by all means try to keep themselves in the seized niche of consumption at the expense of strength and/or deception (propaganda), which, as a rule, consists in that, what the imperious elite sincerely takes care of the people benefit, being based on continuous advance to democracy and freedom which, however, cannot be reached immediately, and the people should endure.
  The imperious elites in all communities quite consciously adheres to similar interests, being masked hypocritically in the developed countries by the democratic slogans, though in practice their existence comes down to life of typical parasites of an animal and flora, and extreme expression of these people-parasites are rentiers - "the pensioners" of the imperious elite.
  As a result, interests in any community are distributed in such a way that the laws. taken under the dictation of the power elite, put the interests of the state above the interests of citizens, and the duty of a person to the state becomes inescapable, despite the camouflage words about human rights, freedom, equality and fraternity.
  These laws are rigidly and constantly imposed by the domineering elite of the working people with the help of judicial, force and executive institutions, what the priests strongly help them by receiving appropriate handouts, but this elite more or less covertly, puts itself above the laws and public morality, being guided by the most lowest interests, which boil down to domination (holding actual power), creating the most comfortable living conditions for themselves and own posterity, at this, . At this, the power elite puts in the second turn the public interests, i.e. the development of the country and keeping the state from disintegration and chaos
  Even such anti-statists, as liberals, proclaiming the freedom of conscience, opinion, expression of will, and finding support in individualism and the initial inequality of people, emphasize thereby the incompatibility of equality with liberty.
  In other words, they automatically confirm the need for elitism of society, and the main feature of the elite - the interest in the form of personal and corporate egoism, the basis of which, as was shown above, is animal egocentrism.
  It turns out that the liberals in fact do not at all strive to shift the focus from the state, which defends everything captured by them, to civil society, since the state is necessary for them to maintain their own positions of power, which give numerous privileges, which happens in most modern developed countries.
  It means the unchanged, though largely hidden, struggle of the liberals against the workers for preserving the own elitism, obtained by the "hard" efforts and theoretically substantiated since Hobbes and Locke, in fact, pointing to them as vile, conscious and hypocritical parasites, who are like helminths, sucking juices from the working population, under the slogans of improving society.
  Liberals, naturally, will never give up such pleasant occupation, due to, as we have already indicated, the primacy of their typically animal interests: the best food, maximum comfort, direct power and domination over the more or less educated part of the population by reason of a fairly logical justification of the correctness of the established order.
  The slogans of other defenders of justice - the Marxists, are just as deceitful and demagogic, although, in contrast to the principles of the liberals, they are based on the equalization of all people supposedly according to labour efforts within the framework of the state with its further dying off.
  The seizure of power in the state by the Marxists, as was repeatedly observed in the twentieth century, immediately leads to fast allocation from them of the unscrupulous and unprincipled ruling elite in the form of officials, who, having received the resources of the country in own disposal, refuses in fact the recent slogans universal happiness, and begins to fatten in mansions with high fences.
  So obvious contradiction between the word: our goal is communism, and deed: our task is to ensure for ourselves and our offspring a sweet life, after some time having reached the mind of the robbed fellow tribesmen of these crooks, demagogues and tyrants, that leads to the return of capitalism in its coarsest forms or even - feudalism, as in the countries of Central Asia.
  So the destruction of the power elite does not lead the working people, who seem to have gotten rid of the oppressors, to life in their pleasure.
  Practice has shown: neither the Chinese peasants who repeatedly overthrew the emperors, nor the French revolutionaries who deprived the king of power, nor Lenin with the company, which really destroyed both the aristocracy and the bourgeoisie in Russia, did not receive as a result harmonized, equilibrium community of equal in rights citizens without oppressors and oppressed.
  In China the peasants, several times having overthrew the whole dynasties, right there have erected the leader into emperor, who, surrounding itself with an imperious cover, has become the founder of the following dynasty [4, Chapter 6].
  The French, having banished the king, quickly got the emperor Napoleon, and then the king again.
  During the life of Lenin, there was a turn towards a capitalist economy in the form of New Economic Policy, and revolutionaries turned into officials with fat rations, and then and moreover - the red emperor Stalin appeared with the relevant bureaucratic elite under the signboard of Marxism-Leninism. All this gang sought not only for a pleasant life, but also for world domination in the interests of domination over one and all, depleting Russia's human and material resources in preparation for wars and the wars themselves, turning the entire population into potential recruits, and the villagers - into serfs without passports.
  Thus, all coups and revolutions had one result - the restoration of essentially the previous antagonistic order: on the one hand, the power elite with the hangers-on pleasantly lives and dominates over the population, with another - there suffer the people, humiliated, deceived and robbed by own rulers.
  No communism or at least socialism did not work - like Vanka-vstanka all the time the state was restored the its state with oppressors-parasites and oppressed-working masses. In more detail about this phenomenon it is told in work "Communes as a result of crash of all civilization" [5, Chapter 2, 3].
  Apparently, this fact means that the oppressors-parasites are nevertheless needed, despite all their injuriousness. But for what?
  Presumably, without a power elite parasitizing the people, it is impossible to more or less effectively produce injustice in society, so necessary for its development and even prosperity: as the entire history of civilization has shown, despite all its horrors and mockery by the rulers over the nations, the number of countries that have departed from the previous wildness has increased, and the number of people who began to live more prosperously and with greater comfort has increased. At the same time, the growth of education and improvement of medical care gradually occurred.
  Civilization developed in its contradictions.
  Thus, the power elite, parasitizing on all the others, as well as its hangers-on and servants create a constant tension in society, which gives an impetus for its development, since the energetic part of these others always seeks to take the "bread" place of power or near power, and the cultural part, which understands the parasitic structure of power and its primitive values, always feels hatred for it and fights, as it can, with these parasites at power and inside power.
  In the process of this struggle, a force is created that moves the community forward, because the working people are being always more or less involved in the struggle of the ruling elite and its critics.
  Thus, this external expression of the driving force of social development in the form of a constant struggle by no means working people with oppressors - aristocrats or bourgeois, but - the power elite, who is being allocated from the people, and the informal intellectuals - which also, to some extent or another, are being allocated from the people mass, has a permanent basis, embedded in the consciousness of each person, namely: the lowest (animal) consciousness with primitive values corresponding to it which center is the egoism which is expressed in capture and deduction of all that is necessary, according to these individuals, for pleasant life; and the highest consciousness in the form of self-consciousness of each person at the heart of which the altruism, which is manifested in conscience, mercy, helping to those who suffer, is put.
  The struggle between these components of consciousness, both in man and in society, automatically highlight individuals with predominantly primitive interests: the desire for power (dominance among animals), comfort (the best conditions and food for a living being), placing his heirs in the most convenient and pleasant their environment (care for offspring in animals). These individuals, if possible, strive to the "bread" places in the power or at least near it.
  The same fight in each individual consciousness allocates from the mass of individuals, which have the interests, opposite to imperious primitives. The basic from these interests is harmonization of society for inequality destruction. These people make skeleton of revolutionaries and reformers of all times and the people, and most of them does not aspire itself to the power at all, and only wants to make it more acceptable for the benefit of all [4, Chapter 3].
  The confirmation of this foundation of social development is the absence of the transition of representatives of the ruling elites to the ranks of non-formal intellectuals - sincere and uncompromising fighters for the rights of workers.
  It is ridiculous to think, in particular, that billionaire Soros will distribute his capital in favor of the poor and will stigmatize the shame those in power, and the US President Trump will come to his senses, give up everything and go to the people to live and work like everything, explaining that he has been wrong all his life in goals and tasks.
  It is also impossible to assume that N. G. Chernyshevsky or P. A. Kropotkin, Vera Zasulich - prominent fighters, as they believed, for the true justice, would enter the government, justify the exploitation of the people by the highest interests of society and stop the struggle for the rights of working people, the benefit of the whole people and the establishment of harmonious society, but would prefer the comfortable existence for themselves.
  As for the direct management of various kinds of processes in society, the power elite can always hire the eggheaded experts, controlling their actions according to their own intelligence, which, however, often turns out to be insufficient for the development of the country, because the main thing for representatives of the power elite, even if they're smart, turns out not the public good, and own selfish interests.
  III
  The interest that comes up and the interesting things opening behind it - no matter what it is and in what areas, brings satisfaction with the very fact of achieving the result, but at the same time - and annoyance for the insufficiency of this result, since other horizons appear next to it and behind it, attracting by the new interests that you would want to discover again, to satisfy yourself by getting something again, perhaps pleasant or not in the form of at least the results of a football match or a card game, cheating neighbor or helping him, which can be surprising, embarrassing or disturbing, and not always expected until there is tranquillity in the form of death, which is the last discovery of interesting.
  Thus, the interest is being caused by the dissatisfaction of the person with himself in the possibility of embracing the immense, resulting in "snatching" from this endless list of the desired form (image) in order to settle in it, but it is being either not given in its entirety, like a dance with someone else's wife does not translate it into yours, or it eludes beyond the horizon, like the setting sun into the abyss of the sea, or it turns into ashes after an instant of pleasure, like an expensive Cuban cigar, either it makes the dream object - the girlfriend"s favorite - a cantankerous housewife, either it takes the form of so much desired authority, which turns out to be ordinary beastliness, or it captures you by rustling of banknotes, on which, it turns out, is impossible to buy really the most expensive and valuable, or it make you crush everything around for the sake the blossoming tomorrow, but it does not come in any way.
  The interest does not attract finally to something, and does not lead to the desired subject because of its vagueness, mutability and instability.
  At the same time, although extremely rarely, the consonance of a person"s interest and abilities, which is being created in favorable conditions gives a genius (Plato, Mozart, Raphael, Shakespeare, Pascal, Newton, Gogol, Tesla), who, nevertheless, is more often a villain in politics on the destructive consequences of his stormy activities, aimed, as it seems to him, for the good of his country (Ivan the Terrible and Gorbachev in Russia, Napoleon in France, Hitler in Germany, Mussolini in Italy), and less often - the successful reformer for his country (Bismarck in Germany, F. D. Roosevelt in the USA).
  Interests change over time, but the saturation from consumed through them does not occur, but at the end of life the circle of interests narrows so much that only one thing remains: to guess - whether it will be possible to wake up tomorrow morning?
  IV
  The interest as an attraction is similar to happiness - it, when it reaches the object of its attraction, evaporates rather quickly, reaching a climax at the stage of anticipation by the possession.
  As soon as it touches the desired object, then after some reflection, or even immediately it disappears due to the understanding of the insufficiency of what has been achieved, since the subject of interest was originally built in the imagination, but the reality always refutes this ideal image, and it becomes passed, unnecessary or even nasty, being replaced by new attractions, which, nevertheless, do not exclude a return to previous interests not only by forgetfulness, but and because of the pleasantness of some memories.
  The interest is like happiness precisely because the result of attraction always disappoints: you want one thing, but you get it all wrong - the desired subject of interest escapes all the time, which is inevitable, since internal unsteady sensations and fluctuating desires never coincide with the perception of the external form of the subject of interest with its clear outlines into which the inner cloud of dreams does not fit.
  Therefore, the interest, like happiness, passion, love, does not find the final resolution, staying until the death of a person in a state of building and destroying images, that is, in an effort to acquire new information.
  Let us now turn to the uninteresting.
  What is it? and with what it is connected?
  V
  Presumably - by the opposite, - that to uninteresting all unattractive belongs: clear and habitual useful and useless, tiresome occupations by the same, communication with nasty or indifferent people from whom there is no place to get to, constant problems of the choice of one of several evils, overcoming diseases, that is from what, alas. is impossible to get rid in any way, otherwise, you will die from hunger or from a disease.
  In other words, uninteresting is the lack of new information that one has to endure in order to gain strength to obtain new information.
  If the interesting is connected with something new for a specific individual, then the uninteresting is connected with the established order, the necessity of this or that, in particular, of the state, weather phenomena, morality, official duties, stupidity and short-sightedness of officials, deception of traders and politicians, limitation life, diseases and other unpleasant or indifferent phenomena.
  It is clear that human life in the conditions of only one order, that is, uninteresting, would resemble a continuously ongoing nightmare.
  To destroy it, a certain outlet is required, namely: interesting. Let it - the unexpected and therefore disturbing, but only interesting brings novelty in human life, breaking a routine.
  Thus, interesting frees, and uninteresting - binds.
  So it goes. And they cannot do without each other, since it is impossible to "bathe" in novelty all the time - you will get tired, and in one uninteresting - you will sour.
  This shows the attitude of the interesting to liberty, and the uninteresting - to stability and order.
  However, the population treats to a variety of interesting things in quite different ways, being grouped in the separate and very accurately designated main layers: inhabitants (philistines), creatives, the powers that be, informals-intellectuals [4, Chapter 4.2.].
  It is curious that the difference of interesting from significant, useful, true consists in its infinite fluidity through pauses of uninteresting: dynamics of the interesting is such, that it attracts the person not only to useful novelties, knowledge of the great truth, but also pulls to all sorts of gossips and discussions about neighbors and famous people, to reading or viewing on TV of the detective and adventure stories, having a heap of secrets and the end unclear at once, to searching on the Internet of news, absolutely unnecessary for practical application.
  All this and other mysteries of existence of the rich and well-known persons, who can be regretted for their tears from the numerous misfortunes, which are falling down their well-groomed heads, despite their luxurious life - in appearance, distracts the philistines from life burdens, from their pathetic real life, leading them, if they of anything significant and great is not capable, to a continuous pursuit for a puny, to cheer up, be surprised or be frightened, but which is justified by keeping calm of their insignificant life, making philistines nothing risking the spectators of accidents, horrors and misfortunes quite not with them.
  At the same time, each philistine regularly receives exactly the new information that he is capable of perceiving, saturating himself with it, that is, acquiring additional virtual life for himself and, moreover, giving work to relevant information channels, which, in fact, contributes to technical progress, and together with him and the development of civilization.
  VI
  The interests may be different, and their degree may vary significantly. For example, if interest in a member of the opposite sex becomes all-consuming, then it manifests as a passion, only occasionally turning into love, and - only for a short time, because love is destructive for the sense of selfish possession that prevails in the animal consciousness, and the latter too often overcomes high aspirations.
  Passion is distinguished above all by the egoism of the owner, who does not want to share with anyone an object of burning interest, and love - attraction to a more perfect common, made up of two dissimilar units.
  Interests happen also small: to a certain brand of cigars, brandy, a breed of horses or a type of card game. Their essence consists in a temporary distraction of the subject from life problems or, on the contrary, from everyday boredom.
  The highest interests distinguish the most advanced persons in science or culture.
  If ordinary people are most interested in current affairs, which affect their comfort, and rest from them, providing themselves with one or another kind of pleasure, then the creative intellectuals and artists can distinguish the beautiful by contemplating it or even creating it.
  They are drawn to it because, touching unknown as established harmony, they experience the same fullness of sensations abstracted from mental or business exercises as the animals are, but in the awareness of the contemplation of the beautiful.
  VII
  The beautiful has that difference from the interesting, that the beautiful always remains unchanged. It does not depend on current events, and therefore has no direct relation to process of knowledge like inquisitiveness or interest.
  The beautiful can be contemplated or heard, but it is impossible to copy it - it is immediately deadened - whether it be Raphael"s paintings or the performance of Tchaikovsky"s symphony on the balalaika.
  It is impossible to model the sunset into the sea or the colors of the autumn forest.
  The ancient forms of the Parthenon still fascinate us with their perfection, and making changes to the ancient architectural ensembles or paintings by great artists immediately destroys their harmony.
  To learn to create art masterpieces in the conveyor way still nobody managed, despite, for example, knowledge of all the rules of versification.
  This fact undoubtedly indicates that the basis of the beautiful is under the other side of the current beingness, and the reflection of this "otherworldly" can only be contemplated or extracted in the form of art masterpieces at the successful contact with it, inasmuch self the existence of the beautiful in the nature suggests an idea of creation of similar, and attempts to make this really gave, however, in rather few number, unusual objects of art, emergence of which is not explain by compliance of certain rules as, for example, in crafts.
  Without being crowned in most cases with success, the attempts to create the beautiful, nevertheless, get to framework of an interest, i. e. the attraction to the extraordinary, the most outstanding products of which are the emergence of such interesting as the photo, engineering, chemical technologies, bioengineering, etc. for the benefit of the population.
  That is, in essence, the emergence of entire industries that accelerated the development of civilization turned out to be a by-product of the beautiful at the appropriate level of development of human self-consciousness, which, having expanded the possibilities of the population in touching to the beautiful, not only in natural phenomena, but in music, painting, verbal expression and architecture, has drew attention of the person to technical creativity in an attempt to get closer to the beautiful.
  Permanent and quite regular failures to find the rules for creating of the beautiful by the industrial (conveyer) way as it is paradoxical, allowed the person to take, as you can see, from them a certain benefit.
  However, in itself, that is, directly, the beautiful does not benefit the person, but gives enjoyment.
  If a person determines own interest independently and tries to find it in this or that object or phenomenon, then by virtue of its invariance and harmony, the beautiful itself finds the person just as the sky finds everyone, unless he hides under the roof, and is able to raise his head.
  Each person can see the same beautiful differently or not notice at all, depending on the level of his self-consciousness, which is confirmed by the standard of feminine beauty in different races.
  The forms of the beautiful can be recognized and captured only by the human consciousness, and only that its component, which is absent in animals that "eat" by sensations alone.
  It is this reason that does not allow animals to experience in their minds the "natural manifestation of the objective properties of reality closest to nature."
  The materialists insist on this definition of the beautiful in their model, but, apparently, this definition does not correspond to the same reality, if it is perceived unconsciously, more precisely, mechanically.
  Therefore, countless forms of the beautiful exist only for a person, and they are completely objective, since they are perceived as being constructions that find a certain refraction in consciousness, and are not arbitrarily produced by his consciousness, but the combination of the elements of beingness into harmonious images in the person"s consciousness only on the basis of realizing oneself during the moments of concentration, that is, when consciously merging one"s "I" with certain fragments of the environment, which is not possible for everyone.
  So, it is inaccurate the subjective-idealistic definition of the beautiful, in which as its source is confessed only one human consciousness, whereas it is only one side of the forces interacting with each other, but the force is decisive, since universal laws of beauty, compelling a person to behold under their influence the beautiful and create the beautiful, does not exist.
  This is clearly seen from the fact that many people are not able to see the beautiful in painting, music, but they find it in the beauties of nature or in the works of architects.
  In other words, the degree of touching the beautiful depends on the level of development of a person"s self-consciousness: the higher it is, the more inclined man is to the beautiful, the lower this level, the more addicted a person feels to pleasures,
  insignificant interesting and just curious, because in his consciousness the lower or animal component already prevails, directed not at high ideas and feelings, not at beauty in the world, but only at the consumption of sensations from food, reproduction, domination. and convenience of own accommodation.
  Nevertheless, the beautiful always in this or that number and forms is available to each person since it is the reflection of self-consciousness in surrounding, which always is present in the person.
   There is nothing above and more perfectly than self-consciousness in Creation, and therefore its adequate reflection outside is always represented the beautiful, consoling and resisting to a flow of various information in the form of knowledge, fears and sufferings.
  The person, unlike animals, is able to understand the fluidity of time, the transience of his own life, and only the immutability of the beautiful can be a counterweight to this flickering, clearly demonstrating to a person oh the existence not only the changeable.
  Thus, the diverse beautiful next to a person always gives him the strength and hope that all changes lead him to updating in order to preserve his self-awareness in the formative abilities that are able to gather the dissimilar elements of being into the totality of the beautiful.
  Confirmation of it is the ability of the person to behold same beautiful without any fatigue from it during all life, despite cardinal changes of both the life, and the person.
  Thus, the beautiful can disappear for the person only with loss of self-consciousness by him.
  But the beautiful does not make a person better - kinder, more fun, it only highlights the degree of development of his self-consciousness, demonstrating himself, but not revealing his own essence.
  Therefore, a person, perceiving in one way or another the forms of the beautiful, can only guess about essence of the beautiful, just as he wonders about what is beyond the threshold of death, or what is the essence of his own consciousness [6, Chapter 2.4].
  The beautiful, like the interesting, is a source of information, but, unlike the interesting, which when turning to it becomes mundane, the beautiful, attracting the attention to oneself, always evokes an enduring interest not only by harmonic fusion of the elements of its image in consciousness, not only by its stability in this harmony, but also by its eternal mystery for man: the sunset, the autumn foliage of trees, the overflow of sea waves, Raphael's Madonna can be admired every day, although pragmatically it is completely meaningless.
  Apparently, in this indecipherable attraction the person feels that unshakable foundation of Creation, which is also present in him.
  VIII
  Without being placed in the frameworks of the current reality, the interest always contains a justified anxiety for the result.
  Suddenly something pernicious will open ... and it really appears: love ends with indifference or hatred, cigar smoke leads to tuberculosis, the racing and card game - to the devastation, useful and effective inventions cause envy of others, at this, ownership and exploitation of these inventions, as a rule. are appropriated by mediocre but cunning monopolists, etc.
  Understanding this, "wise" philistines shy away from bright, lively, but dubious interests for peace of mind - even from reading books, limiting themselves to TV, a garden, fishing and board games.
  However, no one succeeds in completely eliminating the interests and thus avoiding the dangerous interest because a person is not a frog, who can hide in a swamp to avoid dangerous consequences.
  Be that as it may, but even if you are just sitting by the window, you can see a lot of interesting things: rain, sun, or the passerby has stumbled and has fallen, cars have collided, dogs began to fight, etc.
  And suddenly too there is a wish with to cheer up, go outside with risk to be hit by the car or to be beaten by hooligans. At the worst, it is possible to try the luck, having bought the lottery ticket.
  So the interest and interesting for the person is the opposition of triviality, and therefore the interest is insatiable, digesting everyone in himself to get a new product-subject from him, ready to manifest himself in new interests.
  Temporary loss of the interest means the arrival of boredom or inescapable melancholy.
  Therefore, the interest always triumphs, periodically unpacking for everyone a parcel with interesting things it is unknown from whom, containing not absolutely clear appendix.
  IX
  As mentioned above, the basis of the attraction of any living being to something is the dissatisfaction of its consciousness.
  Will by no means has a direct relationship to interesting, as A. Schopenhauer argued: " ... the word "interesting" serves to denote everything that acquires the sympathy of an individual will "[7, p. 391], but only makes the individual more persistent in search of interesting.
  However, in the person the dissatisfaction is bifurcated, being shown, on the one hand, in the form of unconscious attraction - curiosity which is used by it for creation in the life of the greatest comfort both among things, and among tribespeople.
  On the other hand, dissatisfaction is manifested in man as a result of his awareness of himself as a being outside nature, capable of more than richly living and dominating fellow tribesmen.
  As a result, in his consciousness there appears the attraction to the new, mostly pragmatic - in addition to purely animal curiosity - in the form of inquisitiveness, which already has a consciously targeted focus on changing the environment, but only for a better mending life.
  But to the inquisitiveness, a non-utilitarian component is always added in the form of the interest, which, depending on the type of the person, has one or another direction, and its essence is in defining oneself in the world of people and things, examples of which were given above.
  Thus, the person combines two types of subjectivity in the consciousness.
  Its lowest level is peculiar to all other living beings, manifesting itself in the environment only in the form of subconscious dynamic components of the environment, which, although they act, giving development to this environment, but act instinctively-reflexively, that is, their consciousness is limited to the consumption of sensations and it does not go beyond the environment, and development itself is slow compared to conscious actions.
  Therefore, such an initial type of consciousness can qualify as a lower consciousness - only what is inherent to all living beings, then how a person has a certain addition to it.
  The restriction in the presence of only the lowest consciousness of any representative of the flora or fauna is removed in a person whose consciousness acquires a significant addition in the form of self-consciousness.
  Thus, a person gets the opportunity to become a true subject of action: he understands the meaning of his actions, drafting projects, correcting them on the move, that is, remaining part of the environment, he also rises above it, becoming partly its master and even creator in various man-made structures, mechanisms, processes, and creations of the spirit, which is reflected in various areas of art and culture.
  Such acquisition is reflected in the consciousness of the person by the appearance of inquisitiveness in him, which complements the animal curiosity, and by expanding the conscious setting of goals, the sphere of his actions, while increasing their effectiveness.
  But, moreover, sufficiently free interests are bound to appear, mostly not related to pragmatics, but tied to both the enjoyment of life, as it is, and to the cognitive-sensual sphere, which causes him to worry, suffer and be amazed at the explanations opening by him of natural phenomena and new facets of relations between people.
  Similar actions change significantly and with the acceleration not only the environment, but also the content of the person, increasing his educational and cultural level, that is, allowing him gradually to become higher and higher in awareness of himself.
  Therefore, such type of consciousness, additional to the lowest consciousness, can be qualified as the highest consciousness of living beings, or consciousness which is inherent only in people.
  Thus, in human beings there are two components of consciousness - the lowest (animal), often referred to as unconscious or subconscious, and the highest consciousness or self-consciousness, the level of which can differ significantly depending on the degree of development of a person or his communities - take, for example, the person of the Stone Age and the current Nobel laureate, - the level of consciousness and in that and other case significantly other, however self-consciousness is present both here and there, without disappearing anywhere, then how the lowest consciousness, which is responsible generally for functioning of an organism to keep it in a live state and adequate concerning stay of a body in the environment and also for its fixing and distribution in it, remains almost invariable, that is, does not depend on time.
  Both these components operate in the body and through the body in an inseparable connection, but the highest consciousness is unable to exist without the lowest, since the latter is responsible for the preservation of the living being in the environment, what it is impossible to do without it, then how the highest consciousness primarily - for the consciously designed activity of the being as an individual, and in human communities that are in a particular environment, and without it, other natural beings are completely cost.
  It is these deep entities in the form of the lowest consciousness and the highest consciousness, hidden and intertwined in each human consciousness, and, therefore, and in public consciousness, with all their antagonism because of need of the decision by them various tasks, most often contradicting each other, really define development of human communities at any stage, being their driving force, as well as driving force of each person.
  The lowest consciousness always fights for stability of existence, preservation of the taken or acquired objects of consumption, but it does not neglect an opportunity to dominate depending on the developed conditions, being purely egocentric.
  In this, it is helped by that part of the highest consciousness, which descends to utilitarian inquisitiveness and ow-lying interests, aimed at achieving one"s own or corporate goals related to enrichment and the acquisition of power.
  The predominant emphasis on the stability of existence is characteristic of the average person (philistine), who is most of all interested in maintaining the acquired and peace of mind, and not in the exciting and risky acquisition of things and power.
  The primary emphasis on domination is peculiar to more active subjects therefore their interests are concentrated on race for power. All other values do not concern them much. It is these subjects present the power structures of states at all levels.
  However, it is possible to derive pleasure and satisfaction from deeds and pursuing interests in the sphere of knowledge, art and other humanitarian spheres.
  The interests of this category of subjects are characterized by creativity, expressed in the search for a different expression of oneself by finding new forms of things and relationships between people.
  Those whose interests are concentrated in science and art enrich societies with their achievements, increasing over time its civilizational and cultural level.
  Those whose interests are in the humanitarian sphere of relations between people, all their forces spend on attempts to harmonize human communities, fighting for the public good against the privileges of those in power and against the oppression of the rest population by them.
  Between representatives of the imperious structures, - and their interests are concentrated, as in all animals, especially parasites, in creating the most comfortable existence for themselves and own posterity due to the best adaptation to the environment, and most effectively it gives domination - and the representatives of the informal-intellectual stratum of the population, whose interests are focused on benefiting everyone without exception, the tension is constantly created.
  The same occurs also in consciousness of each person, - provoking the struggle of these opposite beginnings, extending to some extent depending on circumstances to miscellaneous population.
  Concentration of this tension happens in those temporary points into which imperious elite goes over the limit of patience of other segments of the population, ignoring this "cattle" and focusing exclusively on themselves, that is, they no longer take into account the interests of the masses and forget about their own country.
   In this case, the dissatisfaction of the public consciousness of the population flows into the immediate interest of the replacement of the ruling elite in one way or another, despite the obvious dangers of this enterprise [4, Chapter 3, 6].
  X
  In conclusion, we note the following.
  The interest is being caused by the dissatisfaction of a person with the ordinariness of existence, as well as by himself due to the inability to embrace the immensity.
  In dissatisfaction consists the source of the formation of his interest.
  This source never runs low because it is in the eternal, developing consciousness (active) which right there will stop in the development without action of dissatisfaction with, that is, the search for a new one, but consciousness in the person to a new is capable to attract only interesting.
  However, consciousness in the open or received interesting cannot be fully satisfied due to the infinite new horizons of the unknown, opening up all the time and, therefore, are interesting.
  Therefore, the mission of the interest and its product - interesting for a person consists to ensure the consumption by him of new information, which updates his mind and gives him an impetus to development each time.
  At the same time, the opposing interests of the dualistic consciousness of man (the animal component of consciousness and the highest component of consciousness, or self-consciousness), their struggle create a constant stimulus for the development of human consciousness towards its ever increasing humanization, since awareness of one"s own egoism and primitiveness lays the foundation for overcoming them, which, however, never occurs due to the impossibility of eliminating the animal consciousness.
  In society the struggle of the opposite interests of the lowest and highest consciousness in the person is manifested not by class fight and not opposition of the poor and rich, since the vast majority of those and others are characterized by a low level of self-consciousness, which inclines them more to conservatism than to initiative. The real struggle is between the most advanced (energetic, educated, non-stupid) representatives of the prevailing interests of the highest and lowest consciousness who stood out from the people.
  The first ones put altruism, conscience, mercy, the struggle for the complete harmonization of society first, the second - egocentrism and elitism, assuming, like animals, but consciously that society exists only to satisfy their interests.
  The intransigence of these opposing and ineradicable views implies a permanent struggle between them, during which either one or the other side has to make concessions, which cannot but ensure the advancement of each community forward due to the growth of self-consciousness among the masses of the population, improving the state of social relations [4, Chapter 3].
  The very process of social development contains three in some way propulsors that move both a person and society in their self-consciousness forward in their interaction and mutual influence.
  First of all, it is the struggle of the ruling elite, guided mostly by egoistic considerations of their own benefit, the basis of which is in the animal component of the consciousness of this elite, with intellectuals opposing it, due to their aspiration to improve society, which is based on the altruism of their self-consciousness, prevailing over the selfishness of self-consciousness and egocentrism of the animal component of their consciousness.
  Similar struggle between these strata of society, hating each other, due to the fundamental divergence of their interests and intentions, leads to a gradual change in social relations, since the masses of the people cannot but be involved in this struggle in one way or another, gradually benefiting from it in the form of improving the conditions of own existence.
  In turn, two main creative groups emerge among intellectuals, divided by interests.
  One of them is most attracted by the knowledge of the surrounding world both out of curiosity and for certain applied purposes - scientists and inventors. That is, the people who make it up not only strive to learn new things, but also to apply this new in practice, what ultimately results in the development of technologies, and this development, as you know, occurs most effectively by applying a creative approach to changing reality.
  Therefore, along with the improvement of the social structure, one way or another, a change in the technological equipment of society and, therefore, its economy occurs at one rate or another.
  In other words, these creative persons make the maximum contribution to the technological development of civilization.
  Both of these forces, despite the non-obviousness of the action of the first, which, as a result of this circumstance, and now are being substituted in the eyes of the public by the class struggle of working people and exploiters, although in a number of countries it is already difficult to separate working people and exploiters, produce a process of creation both in social relations and in technologies, significantly influencing each other so that when they intersect, the turns may occur that replace one way of life of a community or state with another - more perfect and convenient for the population in its ever-increasing scope, which, in fact, is the process of development of civilization within the framework of proprietary relations from slave-owing system up to capitalism.
  However, any turns and upheavals in the social order, especially the cardinal ones, occur only at a sufficiently high level of culture, if not of the entire population, then of its leading strata, the main contribution to the achievement of which is made by another group of intellectuals, manifesting itself in the sphere of social development, the closest the inner world of a person, that is, his self-consciousness.
  This group of intellectuals, more interested in the inner world of man and his communities, tries to penetrate it in various ways, correlating some people with others, comparing man with nature and society, and also clarifying the abilities of man to reflect these relationships in certain artificial forms.
  It is these creative people, to varying degrees, but still, that produce the cultural values in various forms, and directly affect the minds and feelings of the population, touching the most sensitive strings of the self-consciousness of each person, due to which both individual and collective self-consciousness is gradually changing: mores are softened, the population's craving for knowledge is growing, the number of intellectually and emotionally developed people is increasing.
  Such cultural development affects the growth of the altruistic component of the self-consciousness of the population, thereby expanding the layer of intellectual opposition to the authorities in its everlasting desire to harmonize social relations.
  The result of this cultural development of society, which seems to be far from political struggle, is, nevertheless, the building-up of the confrontation to the informal intellectual opposition to the ruling elite due to the spread of altruism among the masses. In addition, the growth of culture and education of the population makes it possible to increase the percentage of creative people who are, in fact, the only effective lever to accelerate the technological and cultural development of society.
  It is the actions of the intellectuals in the sphere of culture, ensuring the growth of the altruistic component of self-consciousness, create the conditions for the cardinal upheavals in the life of society, which occur against this background in the case of the overlap of the dissatisfaction with a significant part of society with the existing way of life on successes in the development of science and technology, which can produce a resonant explosive effect in the form of a change of certain relations in society.
  
  Bibliography
  
  1. Гельвеций К.А. Об уме. Москва., 1938.
  2. Гегель Г. Сочинения. Т. 8. М.-Л. 1935.
  3. Маркс К., Энгельс Ф. Сочинения. Т. 18. М., 1958-74.
  4. Nizovtsev Y. M. The driving force and source of development of the person and his communities. 2018. [Electronic resource]. Access mode: www.litres.ru. Amazon. Yury Nizovtsev.
  5. Nizovtsev Y. M. Communes as result of crash of all civilization. 2014. [Electronic resource]. Access mode: www.litres.ru. Amazon. Yury Nizovtsev.
  6. Nizovtsev Y. M. The person as the hologram. 2016. [Electronic resource]. Access mode: www.litres.ru. Amazon. Yury Nizovtsev.
  7. Шопенгауэр А. Введение в философию. Новые паралипомены. Об интересном. Сборник. Минск. ООО "Попурри". 2000. ISBN 985-438-372-5
  
  Chapter 13.
  Intuition as a hidden process of the targeted filtering of information.
  
  Until now, intuition seems to be a mysterious and even otherworldly phenomenon, which to a certain extent is so, but the very fact of recognizing its existence contains a moment of solving, if, of course, we turn to the origins of the emergence of consciousness, which in a person has acquired a certain aware meaningful form, and it is in combination with natural consciousness presupposes the possibility of knowing everything that is in front of him and in him.
  Introduction
  In regards to intuition, the two extreme positions generally set the tone.
  One of them is based on the fact that for all living beings, including humans, intuition is an unconscious, more precisely, an unaware way of solving a particular current problem. This process is non-targeted, but consumer-oriented, that is, it is related to the instinctive actions of animals and, accordingly, in our opinion, is also inherent in the animal nature of a person, who, therefore, throughout his life is in a kind of constant insight, not noticing it. A person most often makes this consumer choice hourly unconsciously, combining the disparate fragments of being presented to him at the moment into a single whole, which seems to him beneficial or safe, unknowingly understanding the preference of this solution to the problem using new connections. At the same time, the absence of a goal in this search does not in any way distinguish it from animals.
  Another position is that intuition is designated by a goal, and for a person it is the fruit of some revelation coming from the depths of consciousness, which allows a few especially gifted people to achieve their goals of comprehending completely new objects of reality without logical constructions as well as without much thought: to create unusual masterpieces of painting, music, literature, discover new laws, chemicals, mechanisms, methods of obtaining energy, previously unknown methods of movement in space, etc.
  Both of these approaches, in part, are fair, but in fact, they significantly simplify this phenomenon without revealing the mechanism of intuition and its genesis in relation to humans, which allow the production of non-obvious knowledge, thanks to which civilization again and again receives additional impulses for development both in technology and culture.
  In other words, a multitude of more or less economic, technological and fundamental problems requiring calculations, the choice of the most advantageous solution, qualifications, appropriate education, etc., with the help of one natural (animal), that is, an instant unconscious solution to find a solution to the current situation cannot be found. Most often, thoughtful and long-term research and development work is required to prepare a project and its implementation.
  On the other hand, millions of well-educated and qualified specialists in their fields cannot discover anything new within the boundaries of their professional activity, despite the fact that they use well-developed methods, standards, their own logical constructions, reasoning and common sense.
  Therefore, it makes sense to try to find out why some people are able to obtain new knowledge, which has nothing to do with combinatorics, and others do not succeed. Immediately note a rather curious fact. In principle, every person reveals some new for himself all the time: during work, training, travel, various life circumstances, communication with different people, etc.
  However, many people don't stop there. Having studied the basic techniques in their professional activities, they begin to think about various possibilities for improving this activity. True, for this you need to be able to break away from the routine, many everyday problems, which most often make a person as a philistine who is only interested in comfort, obtaining certain advantages that give power, money and other attributes of a pleasant life without much stress in the brain convolutions.
  What peculiarities of consciousness make it possible to avoid being dragged into the quagmire of philistine life, into which, although often through no fault of their own, more than 80 percent of the planet's population falls, since not everyone can get a good education and even have enough to eat?
  As you know, many features of consciousness are given to us from birth. It can be an excellent memory, the ability to distinguish the subtlest shades of color or sound, quickly calculate the most favorable options for behavior and, accordingly, immediately adapt to the prevailing circumstances, a strong will, etc. Practically, each person carries something above average in his consciousness, and this distinguishes him from the rest, giving him a certain advantage, although he himself may not even guess about this, which most often happens due to being crushed by difficult life circumstances.
  But all these features of human consciousness, determined to a large extent by the structure of the brain, are only auxiliary, since they can help him in creativity, but are not able to form a stable human attraction to creativity. The latter requires significant effort and tension, which does not make life relaxed and pleasant, namely, most people strive for it consciously or not.
  That is, if a person relies on prudence and common sense, which always incline a person to a pleasant life, and not to difficulties and hardships, then he is unlikely to prefer creativity, which makes the brain work with maximum stress, which in itself is not only difficult, but also dangerous to health.
  And yet there are quite a few people who are bored with the philistine life, and they try with varying degrees of success to break out of it into the vastness of conscious acquisition of a new one of one kind or another - which can be facilitated to a certain extent by the established inclinations, education, certain abilities, the presence of free time, but the main property that makes them get involved in a complex and difficult creative process, in fact, is an increased degree of dissatisfaction of both natural consciousness and self-consciousness, with a completely definite combination of them.
  Such a combination, inherited by each person from all his ancestors, natural (animal) consciousness and only human self-consciousness, constitutes the following interaction between them: he, as an instinctive egoist, and this is dictated to him by his natural consciousness, most of all wants to surpass everyone else in order to achieve the best for himself, leaving everyone else behind and thereby ensuring his dominance in this pursuit of the new and unusual, but the social experience acquired by him reaches in his self-consciousness of such a level that he understands himself as a unit of the community, which must share what has been achieved with the rest of its members for his own good.
  The most representative group of these instinctively creative people are inventors, of whom there are tens of millions. They receive patents for many methods of making certain substances, methods of cooking, which are not obvious to ordinary people, they invent new ways of carrying out simple and complex technological processes, not to mention devices for these purposes - from unusual pins and folders to atomic reactors and microchips.
  Therefore, it makes sense to consider in more detail what still attracts a significant part of people with necessity to this exciting, but generally ungrateful and difficult activity, which is called creative?
  1. Historical background.
  The famous philosopher of antiquity Plato, in his "Dialogues" (Phaedo) writes: "... knowledge comes to mind in this way, it is recollection? What way do I mean? Like this: when a man sees or hears or in some other way perceives one thing and not only knows that thing but also thinks of another thing of which the knowledge is not the same but different, are we not right to say that he recollects the second thing that comes into his mind? [1, p. 64] ... ... if we acquired this knowledge before birth, then lost it at birth, and then later by the use of our senses in connection with those objects we mentioned, we recovered the knowledge we had before, would not what we call learning be the recovery of our knowledge, and we are right to call this recollection? [1, p. 66] ... So then, Simmias, our souls also existed apart from the body before they took on human form, and they had intelligence [1, p. 67].
  These innate ideas, the existence of which Plato first noted, are not really formed during human life, but are contained as a database in the neural network of every living creature, preserving in this unimaginable memory traces from the sensations of amphibians to the personal and social experience of Homo sapiens. This database is currently referred to as the subconscious.
  Therefore, in principle, each person can plunge into it and discover a lot of things, which happens during his life, as a rule, unconsciously, but in some cases he does it quite consciously, or, at least, strives for it with a certain goal, receiving as a result, although not often, something like an insight that sometimes gives him a completely adequate solution to the task.
  However, Plato, in fact, guessing the presence in each person of information accumulated during the existence of living beings on the planet, has not paid attention to the fact that the initial source of information for any organism is sensations, not ideas.
  Plotinus has delimited between this immediate and instant comprehension of a certain knowledge and the discursive process of cognition, which is based on logical inferences [see, for example, 2, p. 184-185].
  The Roman philosopher Boethius in the 6th century AD translated the term "direct cognition" (epibole) from Greek into Latin as "intuitus" [3, p. 34-35].
  In this form, instant insight and entered into circulation.
  Rene Descartes, after many centuries, was also inclined to believe that clear knowledge can be obtained thanks to intuition, which gives knowledge, as he believed, more reliable than deduction: "By intuition I do not mean belief in the shaky evidence of feelings and not the deceptive judgment of a disorderly imagination, but the concept of a clear and attentive mind, so simple and clear that it leaves no doubt that we are thinking, or - that one and that same, a solid concept of a clear and attentive mind, generated only by the natural light of reason and due to its simplicity is more reliable than deduction itself ... "[4, p. 86].
  These considerations of Descartes were based on the fact that the truth of the axioms of mathematics cannot be substantiated empirically or logically due to respectively the relativity of experience, , and the absence of more general foundations for the axioms.
  However, not everyone agreed with these seemingly convincing arguments about the essence of intuition, which Descartes adhered to.
  The fact that the process of intuition includes, in addition to the memory of generations, also the flow of current information from the senses, was quite clearly noted by Ludwig Feuerbach: "... unconditionally undoubted, clear like the sun ... only sensual [5, p. 134-204].
  However, with this statement, he simultaneously rejected the intellectual component of intuition, which, as Plato showed, in fact, in the aggregate of "innate" information.
  Kant tried to connect empirical and "pure" knowledge with the help of intuition, since human cognition in general and intuitive cognition, in particular, are limited to the sphere of phenomena, which are provided us with sensations: "... our reason can only think, and it should receive the contemplation from feelings" [ 6, p. 662].
  In other words, Kant believed that the mind, without reliance on sensations, is not able to penetrate into the essence of phenomena, which will remain "a thing in itself".
  True, it should be noted here that the framework of sensations, in essence, after their processing in the corresponding centers of intellect, conclude all the memory, more precisely, the database during the entire existence and development of living beings, which each person possesses and into which he is able to penetrate exactly with the help of intuition, thereby combining these sensations and instincts, accumulated in the form of information databases of , as well as personal and social experience with own current considerations, through the goal, having made the appropriate filtering of the data presented to him in the process of creative intuition.
  Although Kant is right in the sense that, in modern terms, the mind is powerless without incoming information, he did not reveal the origin of intuition and its mechanism that allows at a certain level of cognition to reveal the "thing in itself", for example, at the level of the invented microscope or telescope to observe and study, respectively, micro- and macroworlds, as well as, for example, by grouping predetermined experimental and calculated data, as A. Einstein did, he instead of Newton's laws, proposed a general theory of relativity.
  E. Husserl believed that intuition is the "discretion" of the essence, which is unchanging and is outside things, their properties and laws, agreeing with Kant that the process of intuition is incomprehensible [7, p. 52-53].
  Such irrational approach to intuition is rather trivial, does not explain anything, and the "discretion" of the immutability of the essence contradicts the fact that in the process of cognition a person is only engaged in discovering some essences first, then he moves on to deeper essences, finding at each level of knowledge in them the truth, which he tests in practice and uses for his own purposes.
  A. Bergson gave intuition the importance of a factor akin to instinct located "inside life," in contrast to reason, going, as he believed, in the opposite direction: "There are things that only the intellect can search for, but it itself will never find them. Only instinct could find them, but it will never look for them" [8, p. 136].
  That is, Bergson believes that only intuition as an instinct is able to know things from the inside, since it is free from the "corrupting power of reason", representing by oneself a spontaneous impulse of a creative personality in the form of "pure" intuitive insights [9].
  Bergson, in his radical views on intuition, immediately misses two of its components, without which there can be no creative intuition, namely: setting a by no means spontaneous goal of research, and long preparation for it, without which any "spontaneous" impulses can only lead to a dead end, which is what happens to the overwhelming majority of the so-called creative personalities, especially clearly manifested in scientific and literary graphomania.
  By itself, this is Bergson's statement that intuition, as an instinct, is capable of knowing things from the inside, like a gumboil due to its one-sidedness, but it contains a share of sense, since non-obvious knowledge is acquired precisely in the process of intuition, but without reasonable and long-term preparation for the supposed insight, it turns into a jumble of incomprehensible symbols, in which it is impossible to understand and highlight what is necessary in accordance with the set goal.
  According to Z. Freud, creative activity is a product of a person's unconscious desires. If social life suppresses these instinctive aspirations of a person, then creativity, on the contrary, liberates them, providing an opportunity to address new things in unusual images and symbols. Such experiences, according to Freud, are felt only at the level of moods and vague desires, which must be grasped, thereby creating a kind of imaginary world in which unconscious desires, usually suppressed by law and morality, can be realized.
  Neurotic personalities are most prone to this kind of activity: "An artist is a person who is able to overcome the automatism of thoughtless existence, to feel more acutely and earlier other diseases, emotional conflicts of time" [10, p. 156].
  Only creative activity is capable of pulling a person out of gross reality, but not everyone is capable of it, although work activity may also be useful for self-realization, but, however, it does not always bring pleasure: "The program to become happy, to which we are forced by the principle of pleasure, is impracticable, but yet" [11].
  Freud relocated the general problem of intuition into the sphere of creative activity, although in fact it is much broader, since every person, who is largely an animal, lives most of his life in accordance with developed and instinctive habits, that is, quite automatically, unconsciously using them. but at the same time its intelligent activity is adjacent to it. However, being permanently in society, he is forced to obey its laws and morals. It is from this circle, as Freud believes, that a person can break free in his creative impulse.
  In fact, the creative impulse, or inspiration, is one of the forms of intuition characteristic of people with an automatic attraction to this very laborious and often thankless activity. The incessant attraction to creativity appears in these people due to the predominance of in their consciousness of its animal form with its inherent egocentrism. The unremitting dissatisfaction with the existing ones dictates the desire for superiority over other people in terms of ensuring the most comfortable existence for oneself in the form of new forms of beingness, largely diluted with the realization that these forms are not intended for individual use, but for their perception by society.
  There are quite a few such creative people, since they include not only artists and writers, among whom, however, most of them are nothing more than graphomanes and mazils, but also a large cohort of inventors and some of the workers of science and education who are inclined to create or discover new forms of being and relationships between people. But their abilities are unevenly distributed and the products of their activities are often very mediocre. However, they cannot give up this activity, since they receive not only extraordinary satisfaction from it, but also a feeling of superiority over other mortals, and never find satiety in such kind of activity that makes them related to the deity who creates the new worlds.
  Freud also did not indicate the content and mechanics of the creative impulse, and they have certain differences from other forms of intuition.
  In particular, the entrance and exit from the state of creative activity occurs, as a rule, arbitrarily, more precisely, regardless of the desire of the "creator", without giving him painful sensations, unlike, for example, shamans. Probably, this happens in accordance with the specifics of the brain, which is able to act as intensively as possible for no more than four hours.
  In addition, Freud did not note the importance of planning for future creative impulses.
  Indeed, the absence of a clearly formulated goal does not allow any impulse to manifest itself effectively enough. It is the presence of the initial goal that distinguishes any process of the creation intuition from monkey activity, which, of course, manifests itself in the use of monkey intellect, but is almost always immersed in the "sea" of instincts and reflexes, which is perfectly able to use, unlike humans, due to their aimless, but adaptive and automatic existence only in the form of a living component of the environment, merged with it and feeling in it, like a fish in water.
  Therefore, the penetration of a person into the subconscious, in a state of immersion in which all other living beings are almost constantly, but he, being in a relatively safe socium, as if it is separated by this socium from the world of wild nature, although it acts largely automatically, but at a safe level, unlike the wild. He is not keeping the goal in mind for the period of a creative impulse, and therefore he has not the opportunity to gain the desired in this virtual world of memory as the accumulated experience of all previous generations.
  It is precisely the absence or loss of a goal and a loss of orientation in the world of the subconscious that does not allow finding and separating something new for oneself, at best limiting oneself to not quite ordinary, but nevertheless trivial crafts that carry no significant benefit, no new discoveries, no new interesting and beautiful.
  As for the replacement of creative activity by labor for self-satisfaction of a person, it is always necessary for the inflow of new information to a person, albeit in a reduced quality, since freed, and not forced labor, provides a person with the opportunity at any level of education to find something new, at least for himself. getting pleasure from this, since the fruits of human activity differ in their value, if they are new, only in scale.
  The most adequate place of intuition in the process of cognition was determined by Henri Poincaré, having noted that with the help of intuition new approaches and original solutions are revealed, and Poincaré's discursive research methods assigned the role of checking, consolidating and using new acquisitions [12, p. 21]. However, the very origin of intuition and its mechanism for him again remained a mystery.
  Philosophers of our time only confirmed this relationship between discursive and intuitive research methods: "Logic and intuition are organically linked, interpenetrate in the process of cognition, and any attempt to break them makes self-knowledge impossible" [13].
  So modern philosophers and psychologists have added little to the results of reflections on the intuition of their predecessors, rather trivially confirming the connection between intuition and memory, life impressions and habits.
  In particular, OV Stepanosova believes that the uncertainty of the situation presupposes the emergence of knowledge in the form of guesses and forebodings, from which the researcher can choose [14, p. 133-143].
  In addition, modern philosophers and psychologists are trying to establish the mechanism and stages of the process of intuition, but again their findings are rather superficial, running into some new semantics, which is allegedly destroying logical obstacles and barriers between remote conceptual matrices; or in the action of some structural and functional blocks, which give new ideas, which they themselves do not quite understand; or the effective penetration of two spheres of thought into one another, etc.
  In general, to this day, intuition has not revealed its secrets, but below we will try to at least slightly open the veil over it.
  2. Prerequisites for creative activity.
  But first, let us note the attributes of any living beings that distinguish them from all other objects of the world around them, without referring to the reasons for the appearance of these living beings, although, in our opinion, they are the motive force of Creation (see, for example, the article "What is the basis of the manifested (reality)?" [15, section 4].
  So, every, even the most primitive, living being has a genome, which is a program on a protein carrier, which provides the possibility of growth, development, reproduction and functioning of an individual. In addition to the genome, each organism has sensors (sense organs) that allow him to perceive certain data from the environment and from its own internal organs. Naturally, any living being must also have a kind of internal computer, or intellect, that is, the center for processing signals from the sense organs (sensors) into the information necessary for the functioning of this being both as a whole and in each of its parts. Further, each organism cannot do without organs capable of transmitting information to the environment, which makes it possible, by transmitting and receiving information, to participate in one or another collective life of similar living beings.
  From this we can conclude: the main difference between living beings and other objects of beingness is that they are able to perceive the data they need from the environment, transforming them into information useful for themselves, and sharing this information to a certain extent with other living beings, while all inanimate objects can only be carriers of information.
  It is for this reason that living beings are the active component of beingness, and all its other objects are the passive, from which the active component could not appear in any way, but without which the active is not able to function.
  Thus, living objects are able, thanks to the appropriate processing of incoming data, to figure out how to use the information received, unconscious or consciously changing own surrounding for their own benefit.
  Naturally, alive first of all wants to stay in the information flow, which it is able to perceive and comprehend - each at the level of his consciousness - distinguishing himself from things that do not understand anything by the fact that he uses them for own benefit and preservation, competing in this with other living beings.
  Therefore, all living beings are active, that is, conscious, however, with the exception of a person, these living beings only practically instinctively-reflexively uses their environment to maintain itself in action (nutrition and metabolism), seeking to push competitors away from food (domination). The finiteness of their own existence, which they, apart from humans, do not understand, but feel due to the deterioration in the functioning of certain parts of the body, they overcome by procreation (transfer of their own genome) in all possible ways, up to budding, which requires a special program of growth and development as an individual, and general (generic). Therefore, living beings cannot do without a genome.
  However, the following is curious.
  If we turn to all living organisms, excluding humans, they can be characterized only as slaves of sensations, since they do not go beyond adaptation to the environment. Within these limits, they strive to survive by obtaining food; seek to multiply, delivering satisfaction themselves; they try to dominate both individually and in a group, not being satisfied with the current situation, but striving to ensure a better quality of sensations, including a sense of superiority over neighboring beings.
  However, to get out of the limits of adaptability to the environment, that is, to cease to be slaves of sensations alone, these creatures - from bacteria to primates - are not able, remaining on the lowest degree of consciousness, or - practically in complete dependence on their own sensations.
  The activity of their consciousness, as already indicated, is limited to nutrition, reproduction, attempts to dominate whenever possible, regardless of the complexity of the organisms and the development of their governing body - the brain. Everything that happens with such organisms is their response to the impact of the environment.
  Therefore, similar consciousness can be qualified as the lowest consciousness, that is, the consciousness that is practically completely dependent on the environment, which is their hostess, and they are its involuntary slaves, although they are capable of slow development thanks to their own non-vanishing activity.
  It is visible from everything stated that for live organisms there is only one opportunity to get out of existence as slaves of sensations - toward liberty, as more or less conscious development of ways of own change, namely: at least partially to get rid of the full submission to the environment, i.e. to rise to some extent above it, and thus to gain the opportunity not only to adapt to it, but also to fit it under themselves, wondering how best to do it first, too, to improve the quality of sensations, and then for autonomous reflections on the meaning of life, its curiosities and own improvement.
  Similar opportunity is realized through the person, who, while remaining an animal, or the being adaptive to the environment, at the same time acquires the ability to consciously influence the environment, thereby raising oneself above it, that is, breaking out oneself of the full adaptive slavery, and getting the opportunity through this conscious impact with the acceleration to develop their own consciousness, mainly manifested through the brain, the change of which is directly reflected in the growth of the possibilities of consciousness to influence the environment, which in turn changes the brain structure, and therefore, consciousness.
  The exit from the dependence (slavery) from the sensations alone onto the space of ideas, thoughts, refined feelings means a transition from the rudiments of liberty to the possibility of its fullest realization in the course of socialization within the framework of the building civilization by these already dual beings.
  Thus, the lowest consciousness which is becoming isolated on sensations, in the person is complemented with the highest consciousness which, if the person is capable to realize the actions and to foresee their development, is possible to call self-consciousness.
  Similar dual nature of the human consciousness brings with it the emergence and development of antagonism of the lowest and highest forms of consciousness, since the egocentric animal consciousness is focused mainly on the survival of the organism in the struggle with everything around, and the highest - mainly onto social harmonization of human communities, its own cultural improvement. The resulting contradiction between these forms of consciousness, which are indissolubly fused in man, leads them to fight for supremacy in the pursuit of so different intentions, thereby stimulating the development of both the people and their communities, which the most characteristic is manifested into the emergence of civilization and its rather rapid development compared to past epochs of slow development of purely the plant-animal kingdom with a change in quality - in the direction of the technological and cultural, that is, the delayed biological evolution which is not changing adaptability of consciousness of all available beings, quite suddenly was replaced by the accelerated development of one of types of living beings with the modified (dual) consciousness [16, Chapter 3].
  As for the original source of activity of any form of consciousness of a living being, it can only be inescapable dissatisfaction of consciousness, without which any living being is a thing, that is, a passive object, unable to have aspirations - spontaneous or conscious [16, Chapter 4.1].
  The lowest form of consciousness, leaving a being in slavery to the incoming sensations, and the highest form of consciousness, reflecting conscious aspiration of a being into the kingdom of the fullest free expression of oneself, which are indissolubly connected inside the person continuously create unpredictability of his behavior, so how in various situations one form of consciousness can push the other into the background, turning the same person that into a rude animal, then into a well-meaning and loyal individual [16, Chapter 4.2].
  The main property of the duality of human consciousness, determining its original impact on the environment, fundamentally changing the world, and most of all changing the collective and individual consciousness as a result of its reverse reaction on the effective change by it through the person of the environment, is creativity (the creative abilities of a person, or the ability to produce non-obvious ideas, to think outside the box) of a person - the highest form of his freedom. However, the creativity abilities is distributed across individuals extremely unevenly - with a minimum in individuals with weak manifestations of both the lowerst and highest forms of consciousness, reaching its maximum value in subjects with a powerful manifestation of the lowest consciousness, supported by a manifestation of high level of self-consciousness.
  As a matter of fact, the creativity is a person's inescapable attraction to unusual and new forms of beingness, which is dictated by a resonant coincidence of the aspirations of lower consciousness and the interests of self-consciousness, in which the violent aspirations of animal consciousness prevail, requiring exceptional and unusual comfort for themselves in being - a sign of the dominance of the subject, -which are reinforced the interests of the highest consciousness, aimed at spreading the open new to the entire community with appropriate gratitude and even glorification of the inventor or discoverer.
  It is creativity, that is peculiar only to man and not the rationality of consciousness, which is inherent in one way or another to all living beings that have organs for processing incoming information into the organism, ensures the cultural and technological development of civilization [16, Chapter 4.2].
  In any human community there is always a certain number of people permanently concerned with creating maximum comforts for their own existence, which is a characteristic feature of the lowest consciousness. If some part of these individuals is not satisfied with social comfort, the development of science, technology, art, which is a remarkable sign of the highest consciousness, then a similar combination of these features of both forms of consciousness with some dominance of the lowest consciousness, forcing a person to not stop trying to achieve the best conditions for himself, leads such an individual to a kind of instinctive creative activity, which sometimes pours out into completely new forms of things and phenomena that are useful both for everyday life and for development.
  The effectiveness of actions of such subjects is determined by the individual structure of their brain, through which both forms of consciousness mainly act as well as inclinations to one or another kind of activity that arise in the process of life - experience, education, upbringing, etc.
  At the same time, the maximum value of the effectiveness of the subject's actions can manifest itself only when his inclinations coincide with the individual characteristics of the brain, which give the subject of actions only his characteristic features, for example, the ability to perfectly manage or draw, or compose entertaining stories, etc., which in itself makes it valuable to society, but does not imply a drive for creativity.
  This attraction is determined only by the dominance of his lowest (animal) consciousness in combination with a high level of the highest consciousness with characteristic altruism for it. Such a contradictory combination of animal egoism and the desire to serve the public interest gives the individual an increased level of dissatisfaction with his professional activity, creating a constant will-mindedness to achieve the ever-new goals set by him in the range of existing interests, which are most often not achieved due to certain obstacles, both external - there is no necessary education, knowledge, so and internal properties - there are no necessary abilities. However, it happens that a person finds himself and produces a lot of inventions, beautiful paintings, sculptures, etc.
  If similar creative individual has significant natural data from birth, having received a good education and found himself in an environment suitable for satisfying his aspirations, then he is able detect new things and phenomenon that are not obvious to others in own field of activity, and the fundamental nature of this new depends on the scale of his target aspirations.
  In the case of discoveries of new laws, other approaches to reality, his accomplishments are qualified as genius, True, this rarely happens due to the unlikely coincidence of the factors noted for this, especially since not every person can successfully use an intuitive approach to gaining new knowledge.
  The adaptability of all living things, except for humans, which implies complete submission to own surrounding, means the presence of an appropriate program of action in their genome, while in a person who is already capable of going beyond pure adaptability in relation to the environment in the form of quite conscious activity in accordance with the established goals that eventually become not only utilitarian, there should be a program additional to the adaptive one, which can be designated as project-oriented, that is, assuming, at least, rational activity.
  All living beings, except for humans, exist, in fact, in different food chains, devouring each other with more or less success. Therefore, to stay in existence, they do not have time for long reflections, and are forced to automatically turn to the instincts accumulated in generations for an instant response to danger. That is, they all turn to the deep memory inherited from their ancestors, combining it with already developed reflexes, that can hardly be attributed to rational actions due to their instantaneousness and automatism.
  Since man is also an animal, although in part, he also cannot help but preserve the possibility of such actions in himself.
  And indeed, every person knows that he spends a significant part of his life time on such "automatic machine", that is, without any reflection.
  At the same time, each person, thanks to the ability to set goals for himself, has the opportunity to penetrate into his own deep memory, having a specific goal which contains information from the time when his distant ancestors were still in the form of reptiles.
  However, this opportunity remains precisely an opportunity for almost all individuals, except for creative ones, who, as noted above, on the one hand, have the ability to instinctively not stop trying to achieve what seems to them best for their own existence due to domination in their dual consciousness of its lowest component,
  on the other hand, their level of self-consciousness is high enough in order not to be limited by their own selfish interests, but to try to serve the whole society by sharing with it the fruits of their own efforts to identify new, interesting or just useful ones.
  You can read about the distribution of the population over the rest of the main strata depending on the combination of the levels of both forms of consciousness in my work "The driving force and source of development of a person and his communities" [16. 4.2].
  3. The main content, types and components of the intuition process.
  So, the implementation of the automatic process of animal intuition, which allows you to unconsciously use the resolution of the problems of the current situation as quickly as possible, is not noted by a person at all, manifesting itself every day on the instinctive level of consciousness most of the time, which is why almost all the time of a person's life without obvious signs of creativity (a person in the street, or philistine) proceeds as if half asleep, that is, without much thought and meaningful actions, being the heritage of primates in this respect, and qualifying as a habit. Apparently, this is why the famous English philosopher David Hume believed that habit is the main property of every person [17, p. 69], although this, of course, is not the case, but for many ordinary people striving only for a well-fed, pleasant and carefree life, habit really becomes second nature.
  Creative persons who have the above ratio of both forms of consciousness, of which the animal form prevails, even despite the lack of pronounced abilities and education, always try to update their own habitat with at least new types of knitting of stockings and tablecloths or breeding unusual plants and breeding new breeds of animals, repairing household items with their improvement, etc., that is, they do not sit idle, but try to penetrate at least so into the secrets of beingness for their own benefit and the benefit of society.
  Ordinary rational-logical thinking, of course, helps them in this process of updating the environment, but does not allow them to find interesting and unusual new things.
  Therefore, many creative individuals, having gained some experience and having acquired sufficient, as it seems to them, professional knowledge, to satisfy their interest in a particular problem, set a specific goal, for example, to come up with a machine for quickly washing a large number of dishes so as not to use their own hands in this process.
  Straining his own brains for more than one day, this person fails over and over again, but it happens that suddenly, from nowhere, the necessary fundamental decision comes from, which in the future is quite simply framed by various accessories, tested and introduced into everyday life. The entire environment of the inventor, and not only him, is pleased with such achievement.
  However, the author of the invention, having analyzed the process of obtaining a new solution, notes that he not only recalled what he knew from books and instructions, but many times unnoticed for himself plunged into the depths of his own memory and social experience, from where vague images sometimes emerged, which over time finally turned into a satisfactory and non-obvious solution to the problem.
  From this simple example, it is clear that non-obvious knowledge can be obtained with some degree of probability under the following conditions.
  Determining of a specific sphere of action as well as own interest in it in the form of a goal. Always with this goal in mind, it is necessary to start studying the problem with the involvement of all known materials and experimental data, the accumulation of which will eventually lead to complete confusion due to the seeming chaotic state and the multitude of this data.
  Ordinary developers or researchers exactly stop at this. They systematize the accumulated and, on this basis, make something like a combine, which does not require attracting new knowledge and gives some effect, although the goal is not fully achieved, but the created device somehow works, the picture represents a semblance of reality, the sounds of music do not look like a cacophony, etc.
  Creative people, despite the seeming impossibility of achieving their goal, do not stop there. It is at this stage of development that the process of creative intuition begins.
  Each researcher or artist solves it in his own way.
  Some of them are being immersed in their own memory, life experience, instincts in various ways, which they generalize by the term inspiration, which is more typical for artists, trying to find there unusual, but acceptable for creating a full-fledged and interesting harmony of sounds, unusual shades of color, sculptural forms, images of the past, the most expressive and lively phrases, etc.
  The degree of immersion in one's own information databases means presenting to oneself the corresponding degree of the volume of information that is absent in the current life, but which one can try to unconsciously filter during this immersion in accordance with the set goal, if, of course, it will be possible to keep the target trend in this subconscious state. in line with which the incoming information is filtered. In this case, a kind of resonance between the goal and the knowledge hitherto hidden may suddenly appear.
  At the same time, talent among creative people is determined by the innate ability quickly and adequately to find in the process of intuition among a heap of heterogeneous information precisely those previously hidden data that allow us to determine the direction of solving the problem in accordance with the set goal, which is also characteristic of a genius, the main difference of which from talent lies in the scale of his goals and searches.
  A significant contribution to the creative process of changing reality and the person himself, and therefore his consciousness. introduces imagination, as it allows you to approach the new and unknown in its simplest and most understandable figurative form without complex formulas and confusing analytics.
  Such fantasies, built not on sand, but on a solid foundation of accumulated knowledge under certain properties and actions of an individual fall into the category of insights (intuition), being the most productive road to the finds in the form of non-obvious knowledge, that is, knowledge, that does not follow from known rules and interrelation directly.
  It is the intuition that leads to new images, first vague and then acquiring more distinct forms, that provides the most significant shifts both in the process of cognition and in art, producing the initially sought object (phenomenon, regularity, art object) in its figurative integrity, although and without details. But these details can be cleared up analytically and experimentally later, while non-obvious knowledge has already appeared in a mental form, which over time can be translated into drawings, paintings or sculptures.
  Strictly speaking, this kind of intuition, or insight, represents an unconscious search for the inexpressibly beautiful, which is eternal and which cannot be achieved, but which can be approached.
  This is confirmed by the fact that so far no one has been able to learn how to create masterpieces of art in a conveyor way, despite, for example, knowing all the rules for combining colors on canvas.
  This fact undoubtedly indicates that the basis of the beautiful is on the other side of the current beingness, and the reflection of this "otherworldly" can only be contemplated or extracted in the form of masterpieces of art that are as close to alive as possible with a successful contact with the beautiful, since the very presence of the beautiful in nature suggests the idea of creating something like this, and attempts to do this have indeed yielded, albeit in relatively small number, extraordinary objects of art, the appearance of which by following certain rules, as, for example, in crafts, cannot be explained.
  In particular, Leonardo da Vinci once discovered a new painting technique with blurred lines, a haze between the audience and the depicted object, thereby reviving the image. And it is unlikely that this discovery was made only with the help of trials, experience and reflection. Then a lot of great artists who worked long before Leonardo, sooner or later would have done the same, having thought carefully and studied the process of drawing. Obviously, only one Leonardo managed, plunging into his own depths of memory, to see with his mental vision the images of the beautiful, which still disturbed his distant ancestors with similar pictures in dreams and in reality. Probably, this process of creative intuition was worked out by Leonardo quite effectively, since he transferred it to technology, creating a lot of magnificent inventions, which, however, at that time no one needed, for example, a parachute, a helicopter, a tank, a robot.
  It is curious that the process of intuition may not be creative at all, but rather pragmatic, contributing to the survival of the local community. It is available to individuals who may be illiterate and savage, but possessing the same dominance of the natural (lowest) consciousness over self-consciousness, nevertheless tuned in for the good of this entire community.
  Such persons still exist. They are called shamans or sorcerers, because they possess a special technique of insight, which differs from creative intuition in that in order to penetrate into the depths of their own subconsciousness, or ancestral memory, they use doping in the form of drugs and rhythmic sound signals, having designated previously for themselves the purpose of visiting this database. The goal is usually dictated by the needs of the community, such as rain or locating schools of fish for food, as well as solving problems of this kind, mainly for the survival of a community outside of civilization or in its outskirts.
  The shaman, in the course of his immersion in the subconscious, tries to find and most often, with sufficient experience, finds the answer in the events of a more or less distant past, connecting them with modern realities and filtering out those events, which are far from the goal. In this case, an experienced shaman quite accurately indicates the days and places of rain shedding in drought or places where fish accumulate in water bodies.
  That is, the shaman not only sinks into the depths of memory, but, as in the process of creative intuition, spends time preparing for insight in the form of a preliminary study of the current situation, comparing it in the future with past events and looking for coincidences.
  The process of intuitive insight is also possible through the use of random phenomena.
  The fact is that randomness in any form, even for a person who, in principle, can figure out the nature of this phenomenon, is not able to generate directly conscious actions for its use, since a person understands only in hindsight that this phenomenon is accidental, that is, unexpectedly, when he can no longer do anything, and he has to either eliminate the consequences of this randomness, if they are negative, or to think, is it possible to take advantage of this randomness for your own benefit in the future.
  It is also impossible to predict randomness, for that it is an unpredictable phenomenon, that is, something that falls out of any known order, since it is the result of the intersection of independent processes.
  Nevertheless, exactly a person already in the new role of a conscious converter of the environment, can transfer randomness thanks to self-consciousness from the category of chaotic to the category of necessary, but only for cognition of the unobvious new, and he is already capable on it, accelerating thereby many times the process of development of both a community of people and their consciousness.
  In other words, as soon as this new being - a person - was able to manifest interest and ponder, that is, to build projects, or penetrate into the future in the form of setting specific goals in front of oneself, and strive to achieve them by a will force, but never satisfied with what has been achieved, this being, firstly, turned out to be the only one of all, capable to this conscious "management" by time in order to obtain the desired result; secondly, the self-consciousness inherent in this being led him to the fact, that this being has found ways to consciously use the randomness, albeit indirectly, which was previously impossible in living nature - that"s why the evolution of living things went so slowly - billions of years - before the advent of a person.
  To use randomness, at least time is required not only to notice it, but to understand its nature and possible application.
  How important this is for the expansion of information flows is clear from the arbitrary nature of randomness: if a random phenomenon is akin to surprise, then randomness falls out of a known series of current events and, possibly, - available knowledge. In other words, randomness may well be the phenomenon, non-obvious and extraneous to the database of mankind being out of a known order.
  Consequently, randomness is the direct neighbor of unobvious new knowledge, and, then through it can be achieved, and not through logic, reflection or combinatorics. Therefore, randomness and non-obvious new can quite naturally converge, if you move away from traditional research methods and use some methods of using randomness for your own goals.
  Fundamentally, randomness is something external, closer to chaos than to order. Its independence from the established one can redraw the order in a completely unimaginable way and thereby denote the unknown, and therefore also fundamentally new knowledge.
  However, randomness can manifest itself in this way only through a self-conscious being who is consciously being not satisfied with what is available, and therefore is capable to choice only what interests him, setting goals for himself, unlike all other living organisms, which only instinctively strive to the better conditions of existence, and the primary cause of instinctive actions of these organisms are uncontrolled by them mutations in the genome.
  Consequently, the activity of the being, known to us as Homo sapiens can already manifest itself in the conscious pursuit of the new in order to satisfy its needs in the best, using all available opportunities, including randomness, despite the fact that randomness is impossible to determine initially.
  So, the emergence of self-consciousness in Homo sapiens creates an opportunity for his creative activity that does not coincide with his routine activity, or makes him a creative being.
  In other words, the use of randomness in the creative process of obtaining new knowledge allows you to often do without immersion in the subconscious, but also, in accordance with the set goal, it makes it possible to try to filter out known information in search of a new by the distraction from everyday life, mostly during the period of relaxation.
  The fact is that during these periods, many parts of the nervous system, brain and spinal cord are not loaded completely. Similar periods can be such moments of rest or relaxation, as falling asleep or exiting from sleep, relaxation of any kind, distraction from thoughts about work, that is, those moments at which in which you can get to attract the unoccupied neurons from those parts of the nervous system that are not directly related to the processes of thinking in order to solve given problem successfully.
  In addition, randomness presupposes a sudden break in the consciousness of stereotypical thinking within the framework of the known that, either after some reflection, it allows you to build this randomness into a particular technological process, radically changing it, or randomness pushes a researcher, artist, innovator to turn to his own subconscious as a goal in order to gain an understanding of its role in solving a particular problem.
  Of course, this is very rarely obtained by itself, but at some skill it can help find what you are looking for.
  The effectiveness of such a technique is confirmed by the stories of some researchers who obtained the desired result precisely in periods of relaxation and the like.
  These include Archimedes, who found his idea in the bath; Galileo, who, being in the church, from the swing of the lamp deduced the law of oscillation of the pendulum; Robert Mayer, who formulated the law of conservation of mechanical energy during one of his travels; Henri Poincaré, who after long work and anxious sleep in the early morning hours established the existence of "automorphic functions".
  Finally, intuition finds a rather convincing explanation if to recognize that such frequency-wave structure as a hologram is at the heart of Creation.
  Really. the presence of the things world in the form of the last, true and independent of us (objective) is disproved by the fact that it is being represented by our sensations and is being formed by a brain, and this world for different types of organisms can be other, and its basis can quite be frequency-wave, on which information is written down.
  However, this frequency basis of beingness is outside the current time of beingness and therefore is non-spatial and zero in terms of material balance.
  The hologram can be the "formation" of this sort,
  In a hologram, any part of it repeats the whole. The hologram itself is a high-frequency formation as a product of the superposition of several coherent waves, which gives a stationary interference pattern, since the phase difference of the waves does not change.
  In a hologram, each particle of the active does not lose its unity with the entire single-set infinite set of active particles.
  Thus, the particles-copies of the active formations of the hologram, that is, consciousness in combination with copies of the passive, which are things of the current reality, are thereby able to receive from an infinity out of time the copies of things, "necessary" for them (the passive) to replace the existing copies of things in beingness, including to replace own material basis, as well as to update themselves.
  You can read more about this informational model of the universe based on a hologram, for example, in my work "What is the basis of the manifested (reality)?" [15, section 4].
  If we recognize such a holographic hypothesis of Creation as adequate, then all living beings, possessing consciousness, are active elements of beingness that do not lose their unity with the entire hologram, and in their self-conscious expression in the form of a person they, in principle, are capable not only unconsciously as, for example, animals, but quite consciously - in accordance with the set goal - to plunge into the subconsciousness, that is, to merge into their own database for a while, and then, with a certain training, get to the hologram level, where you can become a storm, a school of fish, a galaxy, a planet, a thunderstorm, a stone ridge, that is, anything, and on this basis, as it were, to feel the essence and internal processes going on in this education, having received an answer to the question formulated in the goal in the framework of their professional, research or artistic activity.
  Oddly enough, illiterate shamans are most skillfully using immersion in the hologram to coincide in own consciousness with the objects they need, which is probably happening because they are not burdened with prejudices and scientific knowledge of socium. They are still so close to nature that it does not seem impossible for them to "drown" in it to the very bottom, having discovered behind it the opportunity to become a cloud, a beast, ice hummocks, trees for some time, determining the course of their motion in merging with them, taking out the acquired data back into beingness with knowledge, for example, of the timing for the rain or predator attacks on the herd.
  Unlike ordinary creative people, shamans at least partially remember what were happening to them in the other world of the hologram, accumulating experience and improving their skills, which they pass on to their fellow tribesmen who are most suitable for this activity.
  Thus, in the consciousness of shamans, the lowest and highest consciousness coexist most effectively and even enter into resonance, giving the opportunity to descend for a while and merge in your consciousness with the hologram to determine in it what is sought.
  In a similar way, but with a lesser depth of immersion, large time expenditures, numerous mistakes and losses, all creative persons carry out their search for the new and unusual due primarily to their stable attraction to creative activity, which manifests itself as a result of the dominance of the lower consciousness over self-consciousness, but the latter still restrains the emerging animal instincts in a civilized framework and even translates them into a pragmatic channel for the benefit of society.
  In the absence of an appropriate - sufficiently high - level of both forms of consciousness and their similar interaction - with the domination of lower consciousness - all other strata of society are discovered, and in the extreme version - weakness of self-consciousness and a high level of the animal consciousness, a stratum of criminals arises, whose members do not lend themselves to re-education, - the so-called repeat offenders (recidivists), that we observe in practice for all times and all peoples, but a convincing explanation for this phenomenon has not yet been found, although the material, presented here, quite adequately reveals the reason for such extreme manifestation of human nature, when an individual is intelligent, inventive, cunning, often sufficiently educated and resourceful, has the inescapable contempt to moral principles, since over and over again trying to enjoy the benefits of society, not giving anything in return and not stopping criminal attempts until his death.
  Thus, the experience of rational activity largely influenced the flourishing of civilization due to the systematic and expanding work on transforming nature and society, as well as on processing data from creative activity, but it also turned away from the latter the majority of the population, who prefers to live by habit, using the ready-made fruits of civilization and not at all striving for the often thankless, difficult, time-consuming and mostly useless work of acquiring something new with the help of intuition. However, it is the discoveries of the new that produce the civilization itself, making up the progressive movement of society not only in the field of comfort, nutrition, education, but also in the field of science, technology and culture.
  Conclusion
  Let us note the main positions of this brief study.
  It is clear what a principal component of intuition (for this state more precise is the term "insight") is, first, experience, i.e. a set of the developed models, ready to immediate application. Knowledge and skills without experience will not help instantly or is even stretched in time to solve the arisen problem in the particular sphere. Secondly, an equivalent component of intuition is the insertion by the person of itself in state of insight that often occurs automatically in a stressful situation of danger or, on the contrary, at the relaxation moments, and even in a dream, but more often in the moments of awakening (by the way, emergence of insight in minutes of awakening in no small measure is determined by the ability to connect to the work of the associative lobes of the brain of some other centers that process information, not yet involved for work, for example, motor centers; centers that control visual and auditory functions, etc.; third, insight comes only at a particular goal-setting to which have to correspond certain "technological" practices.
  Along with that, insight can be caused artificially when keeping of the specified three positions, exemplified by the actions of shamans and sorcerers.
  An ordinary person, as a rule, does not remember what happened to him in this state. He remembers only the answer to the question, stated mentally. However often success in this state is not achieved, in particular, because the person fuzzy formulated a question or lacked the necessary training - there are no necessary representations, knowledge, abilities and experience; in this case the sense of the answer is distorted or the complete comprehension of the answer is not reached.
  Nevertheless, arrival of inspiration, in effect, is explained by local coincidence of interest, which is expressed in certain purpose, and experience of the person.
  Intensive interest, for example, can bring the person to state of excitation, and experience helps to formulate the questions correctly that often leads to "emergence from nowhere" of comprehension of an event or the answer which is required.
  In any case, the mechanism of intuition consists in such combination of the highest and lowest forms of consciousness, at which consciousness begins to work automatically (without reflections and logic), using all available databases of living beings, as it occurs at animals for their survival, and along with that into this automatic scheme relatively short-term are involved all practices of the person in the form of the gained experience in this sphere, the available knowledge and abilities with certain target orientation.
  Similar rather short-term harmonious merge of target programs of a self-consciousness and the ideal programs of the lowest consciousness for a survival which do not counteract each other, as usual, but work in unison, for example, helping the person to escape from a misfortune, reflects their reciprocal interest in an extreme situation whereas in routine circumstances their interests and aspirations, as a rule, vary that clearly is looked through in contradictory actions of each person.
  If voluntary or involuntary address of the person with a definite purpose to own lowest consciousness does not contradict aspirations of the last, related mainly to the survival of the organism, then the person receives necessary to him if, of course, he will understand the answer.
  To do this, and relevant experience is required.
  The person in the self-consciousness pushed back the lowest consciousness on the background and by that considerably came off from the environment, having become the subject into temporary process. In other words, he has understood that he is in temporary process with all advantages of this comprehension, but along with that he has lost former unity with the environment.
  However, the lowest consciousness did not disappear in him. It means, in principle, he is capable to shift of it into the forefront temporarily, that is to enter into it, but without loss of the highest consciousness, without forgetting who is he actually, and, thanks to this, at some point to get out of the lowest consciousness, more precisely, to shift it again to the background.
  
  Bibliography
  
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  2. Блонский П. П. Философия Плотина. М., 1918.
  3. Кармин А. С. Интуиция: философские концепции и научное исследование, СПб, "Наука", 2011 г.
  4. Рене Декарт. Правила для руководства ума. Избранные произведения. "Государственное издательство политической литературы", М., 1950 г.
  5. Фейербах Л. Основные положения философии будущего. Избранные философские произведения в 2 тт. Т. 1. М. Издательство политической литературы. 1955.
  6. Кант И. Критика чистого разума. Т. 3. Москва. Издательство "Мысль".1964.
  7. Гуссерль Э. Логические исследования. Спб., 1909.
  8. Бергсон А. Творческая эволюция. М., 1914.
  9. Бергсон А. Философская эволюция. В книге: Новые идеи в философии, сб. 1. СПб., 1912.
  10. Фрейд З. Художник и фантазирование. М. Республика. 1995.
  11. Фрейд З. Недовольство культурой [Электронный ресурс]. URL: http: //librebook.ru/civilization_its_discontents (дата обращения: 14.02.2017).
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  14. Степаносова О. В. Современные представления об интуиции / Степаносова О. В. Вопросы психологии. 2003. No 4.
  15. Nizovtsev Y. Open eyes yours-own (collection). 2020. [Electronic resource]. Access mode: www. Amazon. Yury Nizovtsev.
  16. Nisovtsev Yu. The driving force and source of development of the person and his communities (Against L.N. Gumilev's passionarity). 2018. [Electronic resource]. Access mode: www.litres.ru
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  Chapter 14.
  Where did come the will from, what does it support, why and whither does it help to strive?
  
  It is curious that so much has been said about will (volition), but, in fact, everything that was traced is rather obvious, but its secret has not yet been revealed, because its genesis has not been determined, - after all the will, as such, is absent in nature. Where did come the will from, what does it support it, why and whither does it help a person to strive?
  Psychologists and philosophers who have paid attention to the phenomenon of will (volition), have so far failed to convincingly answer the following questions: where did it come from, what does it support, why and whither does it help a person to strive?
  In fact, from ancient times to this day, pundits do only one thing - they analyze various features of volitional manifestations from different sides, which is generally understandable, and furthermore the meaning of the actions of the will in the person has been formulated by Plato and Aristotle long ago.
  Plato quite adequately concluded, that the will induces the activity of the person:
  Plato quite adequately concluded that the will drives human activity: ""The attraction" is called the will to the current, since in its course and aspiration for things it draws the soul into this flow, and thanks to this ability it is called "the attraction"" [1, p. 420].
  Aristotle also quite rightly noted, that the will acts on the basis of an understanding of the necessity of actions or aspirations: "The mind, obviously, does not actuate without striving (after all, will is the aspiration, and when motion is made according to the reflection, it is made according to will)" [2, p. 433].
  All subsequent reasoning about will, in essence, repeat these maxims of the great thinkers of antiquity with some analytical additions, but neither they nor the later researchers have answered the questions posed at the very beginning of the article.
  To illustrate, here are some examples of the reasoning of best-known researchers from different times.
  Psychology star S. L. Rubenstein so characterizes volitional actions: "... the actions, regulated by the realized purpose and the attitude towards it as to motive - it is the volitional actions" [3, p. 173].
  Rubenstein in the definition of the voluntary actions only reformulated "understanding of necessity of acts or aspirations" of Aristotle, having called it by the purpose, at this, the "motive" added by it into this definition for designation of activity and orientation of the willful actions, in essence, adopts the idea of Plato, who long ago noted that the will induces the human activity, that is, creates some effort that contributes to the achievement of the intended result.
  Other psychologists also did not go far, apparently preferring depth.
  They formed two schools: one of them, in the person of W. Wundt and N. Aha, considers, that the will is the primary mental phenomenon, and the second school, represented by I. F. Herbart, K. Ehrenfels and E. Meiman, considers the will to be a secondary phenomenon emanating from thinking, representations or feelings.
  Neither of them could prove their assumptions, but they wrote many works and deserved respect from amateurs.
  Sociologists in the person of F.N. Ilyasov also gave own definition of will: "... the ability of the subject to create a hierarchical system of values and to use the efforts for achievement of values of higher order, neglecting values of a low order" [4, p. 17].
  This definition most of all reminds scholasticism with not too high degree of the analysis, since the author assumes a will as the effort for achievement of higher purposes, that is, a certain progress, whereas in life we see too often the opposite - the inducement to the creation of conditions for providing smooth and quiet life even by means of in the unseemly ways without any far and highly-reaching aspirations.
  Philosophers also contributed to the definition of the will, but again - trying to penetrate into its essence, they, in fact, did not discover anything new.
  In particular, Thomas Aquinas has defined the will as "rational desire" [5. Question 26].
  Apparently, Thomas was familiar with the works of Plato and Aristotle. Therefore, he borrowed from Plato for own definition of the will, the desire as an indispensable incentive property of activity, and in Aristotle, - the rationality, which he derived from Aristotle"s the reduced maxim that a will acts based on an understanding of the necessity of actions or aspirations.
  Immanuel Kant also, in fact, noted "the incentive nature of will of the will" according to Plato and "the necessity of acts" according to Aristotle, having presented however in addition to this the will as the autonomous and categorical ability of reason to make the choice: "Autonomy of will is such property of will, thanks to which it for itself is the law (irrespective of any properties of objects of volition).
  The principle of autonomy is reduced thus to the following: to choose only as that the maxims that determine our choice are at the same time contained in our volition as a universal law" [6, p. 283].
  That is, with regard to the understanding of the essence of the will, Kant is not far from Plato and Aristotle, and this deviation was not quite adequate, having expressed in the exaggeration of its role.
  Kant's idea of autonomy of the will was yet more hyperbolized by Arthur Schopenhauer, who, essentially, has separated the will from the mind, more precisely, has presented the will as a thing in itself in the form the basis of the world of objects and phenomena: "Will is the deepest core of everything individual, as well as the whole; it manifests itself in every blindly acting force of nature; it also manifests itself in thoughtful human actions; the big difference between the two is only in the degree of manifestation and does not concern the essence of the manifesting"[7, p. 238]. "... The will at all steps of its manifestation, from the lowest to the highest, completely was devoid of the ultimate goal, constantly experiencing aspiration, because in the aspiration of its only essence; not a single achieved goal puts an end to this striving, which therefore does not know the final satisfaction and can only be detained by an obstacle - by itself it goes to infinity" [ibid., p. 410].
  Thus, according to Schopenhauer, something the unreasonable and unimaginable underlies both the "blindly acting force of nature" and the "thoughtful actions of the person", which is absurd, firstly, because "thoughtful actions of a person" cannot fail to contain something rational at its core, without which thoughtful actions are impossible, secondly, a person"s willful effort always supports his attempt to achieve a specific goal, stopping with achieving the goal, that is, it again, is controlled by something and has nothing to do with infinity and the final satisfaction, since satisfaction can be got by a person, but not by a ancillary effort.
  It turns out that the main idea of Schopenhauer-idealist about the unconscious foundation of the world merges with the views of the materialists.
  Despite the absurdity of this move, Schopenhauer had followers, the most famous of which was the German sociologist F. Tennis. He declared: "... thinking and volition exist as objective realities" [8, p. 321]. "And this Foundation of existence is the most fundamental, and all others depend on it" [ibid, p. 342].
  T. Tennis, having recognized the will as the highest force, absolutely logically introduced into the "use" the conception of the voluntarism, according to which not determined volitional acts themselves determine the course of various processes.
  The theory, so pleasant for many politicians, which justified all their stupidities, is still not forgotten, although its absurdity is obvious.
  Nevertheless, among the philosophers there was one, who noted the essential difference between will and desire. This thinker was Thomas Hobbes. He spoke out like this:
  "The differences between the desires of the person and of the animal are that the first determines them by reflections, manifesting thus own will. The thoughtful desires are what we call will. Only the participation of reason in the fulfillment of desires gives to actions voluntariness ..." [9, p. 607].
  This maxim of Hobbes is absolutely correct, although its banality is obvious, since he did not go further in the study of the interaction of will and desires in the human mind, as well as did not clarify the source for the appearance of the will in the person, which so distinguishes him from animals.
  At this point, it is permissible to complete a historical excursion, because psychologists and philosophers have not yet found answers to the questions posed at the beginning of the article.
  Before the appearance of a person among living creatures the will was not present in their consciousness as superfluous, because of the actions of these natural creatures in the environment without realizing themselves as subjects, who set goals for themselves. Their desires, actions or aspirations were determined only by instincts and reflexes, that is, they were a direct and largely mechanical reaction to the impact of the environment/ This reaction was fully adaptive according to its destination in relation to this environment, which they, if and were changing, as and they were changed themselves, then without any goal-setting and without the desire to go beyond the environment in any respect.
  In other words, the main characteristic of such actions is their subconsciousness, or the lack of subjectivity. This circumstance, naturally, rejects the will for purely natural beings as such a property of consciousness that supports the pursuit of a chosen goal, and the goal itself may be far from direct adaptation to the environment, and may even contradict it. That is, to this property of consciousness out of all living beings there corresponds only a person who is capable not only to adapt to the environment, but also to consciously change it under himself the corresponding goal-setting, thereby putting himself largely above it.
  Nevertheless, although the goals are being not set knowingly by all living beings, except the person, these beings have the indispensable desires to feed, multiply and improve their position in their own environment.
  This means, that the dissatisfaction of the consciousness of any living being with the current situation or by the deterioration of the situation requires support in its quest for its improvement.
  And this instinctive support is being conditioned by the unchanged activity of a living being, which increases with the deterioration of his position, that is, with the growth of the subconscious dissatisfaction of his consciousness with oneself and with the situation, and weakening with the improvement of the position of the being when the situation is restored or improved - a kind of the negative feedback of consciousness with the environment, directly expressed in its dissatisfaction with the current situation, which gives the command to the existing "mechanisms" of an organism to strengthen the counteraction to the negative impacts of the environment during this period. Although feedback can turn into positive with insufficient counteraction of the environment to organisms, which in particular can be traced by the uncontrolled reproduction of a number of algae in the absence of enemies, eating them. We note immediately that the analogue of this phenomenon for the will is the growing boorishness of morally undeveloped people in society in the absence of resistance to it.
  The instinctive effort, which compels a living being to act in accordance with its aspirations, could be called the subconscious perseverance or tenacity, since it lasts until the end of the action.
  Thus, similar response (reaction) to the impact of the environment can be characterized, respectively, by bigger or smaller subconscious perseverance or tenacity of a organism in resisting this environment, or in other words - by the natural subconscious attraction of a being to the best adaptation towards the environment in its aspiration for the survival and the creation of the more appropriate conditions for reproduction and feeding, that is encoded in the genome.
  Therefore, with change of conditions the being automatically tries to change not for the worse thanks to usual own activity, following the ability to absorb and issue information within the program of growth, development, reproduction and the actions corresponding to them coded in its genome.
  Naturally, such perseverance in the attraction, at least, to own survival, was remained and in a person, which by all signs, except self-awareness, is a representative of the animal world, who is controlled by the basic (natural) consciousness mainly through the limbic part of the brain.
  At the same time, a person is aware of a significant part of his actions and deeds, sets himself various and not always utilitarian goals.
  These target aspirations of the person, similarly to the untargeted aspirations of rest beings, are a reaction, but already by the comprehended, to the impact of the environment in respect of the striving of the person towards the goal, that is, they intensify with the deterioration of the situation in which the conscious dissatisfaction with what is achieved increases, and weaken as far as the overcoming obstacles - also a kind of negative feedback, but not the animal-natural consciousness with the environment, but self-consciousness with it.
  In other words, the person in the aspiration to the goal, in order to avoid fading of this aspiration, creates within himself an effort to overcome obstacles to the goal.
  For creatures who do not set themselves the goals, such support is derived from natural life activity in the form of dissatisfaction of their consciousness, - more primitive (lower) due to lack of goals in comparison with the consciousness of the person, and it is expressed in instinctive perseverance in its resistance to negative influences.
  Such instinctive reaction to the effects of the environment is characteristic of any living creature, including viruses and bacteria, on the resulting change in the environment.
  This reaction is dictated by dissatisfaction with the changes taking place both outside and inside the being. The dissatisfaction itself is the basic property of activity, and this dissatisfaction comes from the centers of information processing programmed through a genome on perception of the arriving information as in positive, and in a negative way. Being transformed into attraction, at least, for saving the reached provision, the dissatisfaction temporarily goes down with achievement of what demands an organism, but it never drops to zero, similar to the impossibility of reaching an absolute zero of temperature, since this would mean cessation of activity, or death of the organism. Each person knows a similar phenomenon by himself, striving always for more or the best according to his own consideration.
  But the person, unlike purely natural beings, has self-consciousness which it is also possible to call the highest consciousness, as it calls not to full submission to the environment only for improvement of own situation in it, and to conscious interaction with it up to its basic change as in the technological, and cultural relation. This artificial change of everything around a person, not only for his more comfortable existence, but also for his - more or less - conscious improvement, leads to his consumption of not only purely natural sensations, but also the use of own thinking apparatus together with feelings to study himself and the surrounding world in shape as consumer of information, and in a varying degree its creative supplier, that effects in the emergence of culture and science which are engaged in gradual disclosure of internal properties and laws of the material and spiritual world [10, Chapter 3].
  Thereby except the instinctive (unconscious) perseverance proceeding from the animal consciousness with its activity concerning, at least, self-preservation, which for the person sometimes is defined as the tenacity or obstinacy which is often seeming senseless that not absolutely so because of its connection with the aspiration to the preservation of the reached, there must appear another support - already for his strivings to the goals set, coming already from the highest consciousness, more precisely, from his already conscious dissatisfaction with the existing position, which feeds by the flows of information into his consciousness. These flows with development of a civilization have property to increase, thanks to changing the habitat by the person, creating the reverse effect -bigger or smaller, but practically mandatory dissatisfaction of the person with changes around. In particular, some always want to consume more, another - to create.
  If for all living beings, the perseverance, emanating from the lowest consciousness, including the lowest consciousness of the person, is instinctive in its reaction to greater or lesser dissatisfaction with the current changes in the present, then the highest human consciousness, which predicts the future in its own goals, already draws the support of own dissatisfaction from the future, which the highest human consciousness foresees within the intended goals.
  Therefore, the effort to achieve this, as it seems to a person, a more favorable future cannot be instinctive, but it is quite conscious. True, if a person gives himself full will, then he is able to walk up to full absurdity - remember the old woman from the fairy tale of A. S. Pushkin about a goldfish, that resembles a natural positive feedback, which was mentioned above.
  In this regard, an already the conscious effort to achieve the goal should, firstly, depend on the content and importance of the goal, secondly, - on the level of human self-consciousness, thirdly, - on hindrances or assistance on the part of dissatisfaction of the lowest (natural) consciousness at the motion to the goal, which instinctively - in the form of persistence or obstinacy, that is, the automatic attraction, at a minimum, to the survival, also responds to the actions of a person towards the achieve the goal, naturally making the changes both in the biological position of a person - according to consumption, and social - according to his status in society (the domination).
  It is clear, therefore, that the intensity of the effort to achieve the goal should depend on the structure of the human consciousness.
  A weak development of the highest consciousness does not allow the person to set lofty goals, limiting him to simply consuming available goods or struggling for the survival, making the available effort to achieve his own small goals and momentarily solvable tasks by the similar of the instinctive animal perseverance in the form of the attraction to the improve own position in the environment, that for the philistines correspond to a conscious desire for welfare.
  If in their animal attractions in the forefront comes the dominance in relation to the surrounding, then in the case of a low level of self-consciousness, not complete folly and sufficient decisiveness, such individuals find themselves in the criminal world, since they spit on any moral norms and commandments, like "don't kill" or "don't steal", and this surrounding itself gives them the opportunity to predominate over the peaceful individuals in the street, although with the risk of the running into trouble, but given the opportunity to successfully realize his base aspirations overpowers the fear of punishment.
  Approximately same individuals aspire into the imperious structures. True, they have some differences from the previous ones, since their aspiration for domination coexists with a more developed self-awareness, intellect and caution. Due to these qualities, they, as a rule, keep themselves at least outwardly within the framework of accepted morality, without falling to open brigandage, but, nevertheless, it is they who unleash wars, arrange crises, rob people through banks and commerce or, if they are simpler and more stupid, then beat with clubs of demonstrators or even shoot them for the needs of the indecent individuals in power
  A comparatively higher level of self-awareness in the presence of an even more dominant lower consciousness form the individuals, which have the creative thinking.
  These individuals are always crowded with deep feeling of dissatisfaction in relation to surroundings, which comes to them from the lowest consciousness in its aspiration to creation of big conveniences to existence. However, this feeling is combined with their highest consciousness, the dissatisfaction of which by the insufficient public comfort, development of science and art, reaching high degree, demands to extend achievements of a civilization and culture to all.
  But, at this, the lowest consciousness dominates, because the activity of these individuals is manifested mostly instinctively, without much reflections, with a minimum of reasonableness, while giving, nevertheless, the most creative persons from all living.
  This category of any community - a kind of "reckless persons" - prefers non-standard life situations owing to rejection of some formal-logical approaches to life - such a life for them is boring and meaningless, like working on a conveyor for tightening nuts.
  They do not love the reasoning, logical constructions, try to avoid analytical and synthetic work, hate the actions according to pragmatic calculations; at the same time, they, as a rule, - at all not workaholics.
  Therefore, the target programs of self-consciousness in combination with programs of the lowest consciousness can be applied by the reckless beings with great success, if, of course, these beings are capable to combine so contradictory forms of consciousness, for fast and resolute change of a situation in favor of the conceived.
  In other words, they prefer not the long-term reflections, not systematization of the facts and phenomena, i.e. not the rational actions, but actions spontaneous, or actions at which the goal can be achieved for one-stage as if instinctively though, of course, they should work beforehand in acquisition of craft skills and gain experience.
  Exactly such people make discoveries, create masterpieces of poetry, painting, inventions, they become as the outstanding commanders. That is their activity is manifested generally in the creative scope, which attracts them at all not with a position of consumption of some benefits and goods - they are interested in the process.
  Alas, en masse the results of their activity are very mediocre both concerning the quality made by them and concerning acquisition of consumer values (they do not like to hoard stuff) owing to lack of experience and laziness, and often - narrowness of thinking and ignorance; but defeats especially do not disturb them. It is pleasant to them to use the talent or ability, often - very mediocre (graphomaniacs) for receiving result without special effort of the intellect.
  And they fall back into the old ways, like the card player who cannot move away from the card-table.
  Nevertheless, the creators of the new as in the field of technologies, and culture are among them.
  Thereby these, one may say, creators try to produce, first of all, other values, but not to keep own wellbeing if, of course, the intuition, which they try to use often, does not cheat to them
  The highest level of self-consciousness, self-respect, combined with rather low level of the dominance of animal consciousness, assumes statement of the high purposes which, according to owners of this level of self-consciousness, consist in reduction of society to full harmony and at the same time - towards the satisfaction of needs of each his member.
  Only at the very beginning this motion towards similar remarcable goals can such benevolent goals enthrall the lowest consciousness of a person, eternally dissatisfied with the existing, by the temptation of the best, which embraces with similar perseverance of the aspiration for this better the majority of the population with a low level of self-awareness - the philistines. However, they over time become disillusioned with these goals, since striving for them immediately changes the situation for the worse, whether it is fascism or communism, - the road to hell is paved with good intentions, that is, the efforts upon moving towards utopia, which are reflected in the extermination of a significant part of population of the state, understanding the unrealizability to achieve such goals, begin to contradict the instinctive perseverance of the lowest consciousness of the masses in their striving for survival, or at least to maintain acceptable conditions for existence.
  More on this is stated in the work "The Driving Force and Source of Development of the person and His Communities" [10, Chapter 4.2].
  All this means that the support for the dissatisfaction of the highest consciousness on the part of the effort to achieve the goal can be more or less intense, but it allows not to shy away from and not forget about the possibility of the achievement of this goal, prompting to constantly look for ways and measures for its achievement.
  That is, like the instinctual perseverance in the attraction of the natural beings to the best, which is an automatic response to environmental influences, there also arises in a person"s self-consciousness a response (reaction) to a goal set, as a connection with this or that degree of importance for life of the goal set, which must be supported by a conscious effort to avoid loss of a goal.
  Of course, the degree of the awareness of this effort, and, consequently, its intensity can be different, but without it a person is no longer able to do not do, as animals cannot do without perseverance in their aspirations - a leopard can sit for days in ambush on a game, and the person is capable to aspirate for years a goal without special success, but does not stop the trying, understanding importance of the goal, notwithstanding its problematic nature. Obviously, not only the natural tenacity or obstinacy supports him in this aspiration, but also an understanding of the importance of the goal set, which is not always as utilitarian.
  In the course of his striving for the goal, whether it is achieved or not, overcoming obstacles, a person receives a development visible to him. In other words, in the process of self-consciousness development, it is not the result itself that is important first of all, but the change of self-consciousness, obtained in the course of motion towards the goal.
  That is why this new conscious "perseverance" in the form of the forcing oneself to attain the goal set should be called the will, that is, the permission on the part of the dissatisfaction of self-consciousness, based on data processing mainly in the cerebral cortex of the person (intelligence of self-consciousness) and the acceptance by this intelligence of the relevant decision to force (volitional impulse) a person consciously to strive for what was intended, if it attracts to itself, that is, - into the future. In particular, this fact was noted in English by the coincidence of this permission with the future verb form "will", in fact showing the direction of the will into the future.
  In addition to the inducement to conscious action through the will and the stimulation to subconscious action through the instinctive perseverance, the dissatisfaction of the human consciousness by means of the will and perseverance respectively consciously and instinctively regulates strengthening or weakening of the impact of the person on the environment depending on its resistance, carrying out thereby feedback with the environment.
  Thus, the most important consequence of the dissatisfaction of a person"s self-consciousness, realized through intellect, is setting a goal and the same conscious decision to start moving towards it.
  However, due to the multitude of life problems that arise, this solution may turn out to be forgotten or in vain put aside.
  Therefore, like the instinctive perseverance of the animal consciousness, which ensures the stability of the creature"s aspiration for prey, female or supremacy in the habitat, self-consciousness of the person should provide an effort to the stability of the aspiration, but already towards a goal, designated consciously.
  This duty is undertaken by the main property of self-consciousness of the person - his dissatisfaction with.
  The specific individual selects the relevant data for comparison with other people and the state of affairs in community from the available information channels. The processing of incoming data, carried out in the relevant center (self-consciousness intelligence) concretizing dissatisfaction with yourself in a certain respect, allows to respond to one or the other challenges by making a decision
  The implementation of this decision is made at the command of the intellect, organizing the conscious effort-directionality, in order to create the stability in the pursuit of the goal.
  This conscious effort-directionality is like the instinctive perseverance of the animal consciousness, since it is also basically a reaction to the surrounding.
  However, subconscious perseverance is nothing more than an adaptive response to a change in the environment, an instinctive accounting of changes of which makes it possible at least to survive in it.
  The difference of the effort-orientation inside the self-conscious sphere of a person from the instinctive perseverance of his own subconscious sphere lies only ininitiativeness of the effort-orientation inside the self-conscious sphere of a person, dictated by the conscious dissatisfaction of the person by the surrounding through intelligence.
  For this reason, a person always has the ability to plan, which allows him to stay ahead of the present in the formulation of the future (goals), thereby creating the possibility of partially going beyond the limits of the environment and circumstances. In other words, dissatisfaction of the person"s self-conscious sphere in this process is transformed into liberty understood by the person, and realized in his conscious actions, the choice of which is not predetermined and not an arbitrary, but divided into pragmatic and fantasy - and it is both capable to win.
  The intensity of a conscious reaction to what is happening, or the intensity of will, depends on the importance of the goal and on the level of the person"s self-consciousness, which is determined primarily by the individual properties of the brain, and secondly by the degree of upbringing and education of the person.
  Thereby the will as conscious reaction to the events as outside, and inside the person in the form of steady mental effort on achievement of a goal creates a possibility of a pursuit of a prospect in the conditions of the competitive environment, maintaining the forward orientation of the development, accelerating more and more owing to growth of information flows, made by the extending activity of human communities up to information collapse [11, Chapter 6].
  In modern psychology the inducement to action on a person"s satisfaction of their needs, is designated as the motivation, and the goal - as the end result, to which a conscious striving is directed due to the motivation that has occurred, which consists from inner sensations, experiences, etc. However, the source of the motivation and goals is not indicated by psychologists. It is argued only that a motivation determines the choice of the goal.
  However, this approach contains a contradiction, since the reason for the conscious choice of goals is supposed the motivation in the form of some inner vision, experiences, that is, something unaccountable, not formulated.
  Thereby the conscious decision to achievement of result (goal) exciting the effort (will), which promotes to the removal of obstacles along the path of the goal and keeps the sustainability of advance to the goal, here believes as a derivative from unconscious desires and experiences, that actually reduces the will initially not to the conscious inducement to the purpose, and to the subconscious aspiration, which is allegedly setting the direction of the activity of the person.
  By this, the modern psychologists, in essence, put themselves on a position of Schopenhauer assuming a basis of all Creation the unconscious will.
  The similar confusion means lack of understanding, what, on the one hand, is a direct source, of so-called motivation, if to understand by the motivation the subconscious aspiration to something desired, which nevertheless is more preferable to call the instinctive perseverance in the frames of attractions, because it steady stimulates of the person by it to certain actions, and, on the other hand, is a direct source of the will as a conscious inducement to achieve a preselected object, which may be completely undesirable and even harmful, but, nevertheless, the necessary for certain purposes, for example, scientific research, that in itself not only broadens the horizons, but also develops the hitherto hidden potential, that is, it makes a person more interesting both for others and for himself.
  At this, the motivation as the instinctive perseverance, and the will can be opposite in the direction towards the undesirable, but necessary in process of awareness of the fact by the person , and, therefore, the motivation cannot be the basis of the person"s will, since the motivation is often in the opposition to the will.
  Therefore, it becomes necessary to determine the immediate source of subconscious and conscious aspirations.
  Above, we have shown that this source can only be the dissatisfaction of the human consciousness with the achieved, the derivative of which is respectively the will and instinctive perseverance, since the person unites in himself the animal consciousness and self-consciousness.
  Indeed, if a person"s dissatisfaction in his self-awareness is transformed into an understanding of existing shortcomings by intelligence, which could be overcome by deciding for it by means of the activation of the will for the support of the steady advance towards a pre-formulated goal, then the term "motivation" adopted in psychology as a system of processes, which are responsible for inducement and activity of the person in the form of internal uncontrolled experiences, cannot be associated with the will, since the latter is a conscious inducement to action to achieve the goal.
  Similarly, the absence in psychology of a clear distinction between the animal consciousness of the person and his self-consciousness does not allow it to give an adequate formulation to the desire, which is recognized by the average degree of will between an organic wanting and a deliberate decision, despite the available recognition of psychologists, that desires arise spontaneously in the conditions of a problem (a shortcoming, aspiration to overcoming both uncertainty, and limitation, finality of existence) [12, page 48-54].
  That is, the initial spontaneity of desires is stated nevertheless. And it means impossibility of belonging desires to the will which is conscious inducement to action.
  Therefore, it is necessary to recognize that actually the desire as more or less developed need belongs to the sphere of subconscious, more precisely, the dissatisfaction of the animal consciousness with the existing, causing the need for something else, the circle of which is outlined only by food, reproduction and dominance, and which gives a command through the available intelligence (the product of the processed information) to obtain the desired through instinctive perseverance in maintaining the aspiration to the required object.
  For plants and animals, the dissatisfaction of their consciousness is externally manifested in instinctual perseverance in their attractions toward certain objects, and in human self-consciousness the dissatisfaction is externally manifested as the will, that is, as a conscious effort to achieve the goal.
  Since, in the single human consciousness, both types of dissatisfaction cannot act only by themselves, so far they always function together, manifested outwardly in the interaction of the instinctive perseverance and will, which can partially replace each other, oppose one another or act in one direction. At this, self-consciousness often tries to deceive its own natural consciousness, as if convincing it to help in achieving unrealizable goals, mistakenly believing them to be quite real. Below we will show on examples what at the same time occurs and what comes to an end with.
  Thereby in terms of the support of the aspirations of the person, the hidden duality of his consciousness - animal and self-conscious - manifests itself in the interaction of the instinctive persistence in the form of tenacity or even obstinacy only in the pursuit of food, reproduction and domination, and the will in the form of the deliberate opposition to all obstacles to the achievement of goals, at this, more often the opposition to the will exercises the subconscious obstinacy of one"s own animal consciousness, always striving not for something high, cultural, moral, but - for improving the consumption of food, clothing, entertainment, and it is not tolerating when it in this interfere.
  The tenacity, and even more obstinacy, emanating from dissatisfaction of the lower consciousness, which are not realized by man, naturally, most of all cling to the proven and familiar old, satisfactorily ensuring the existence of the person, and, most importantly, his survival, but the will, as a rule, "drags" him forward - to the new, the unknown and therefore unpredictable and frightening. To overcome this fear of the new, we need the will, creating the stability in the aspiration to novelty, that is, - to the formation of the additional channels for new information.
  Thus, the will, as a product of the dissatisfaction of self-consciousness, is the most effective stimulus in order to this dissatisfaction of a person with current circumstances, which he would like to consciously improve, does not remain in vain.
  Since the lowest and highest consciousness in the person are not separated by an impenetrable barrier, but are a single whole, insofar and the instinctive perseverance in the form of tenacity or obstinacy, and the will, are often mixed in the eyes of researchers.
  For this reason, so far researchers were not possible to determine unambiguously the mixed action of these properties of the human consciousness, being designated by them as volition or by other terms, such as motivate, attitude, intentions, etc., introducing uncertainty about the conscious and subconscious actions of a person.
  Exactly the mixed action of animal perseverance into attractions and the will is still represented as the action of will, whereas in fact the range of the oscillations of the will itself is not so significant, and it depends mainly on the importance of the goal in the eyes of the individual, decreasing almost up to zero in the intervals of rest, monotonous work and other largely aimless practices.
  However, the animal analogue of the will, emanating from the dissatisfaction of the lower consciousness, is always on guard at any time of the day, and if the lowest consciousness feels the threaten for the existence of its own organism, or dissatisfaction with life will reach a high level, then the perseverance in the struggle for life, uniting with the understanding these threats by the. highest consciousness, reflected in the will, shall sweep away everything in the way, turning, in particular, the peaceful philistines in the street into the beastlike creatures, ready on anything. They begin to catch the representatives of authority and hang them on poles, arrange a bloody massacre of all those who resist them in in attempts to returning to a calm and habitual life, having become disillusioned with the prospects for the best, - the usual course of mass perturbations.
  Similar joint action of the animal perseverance and the will is also typical for the power-loving individuals, as well as - for not bad organizers, whose animal desire to dominate in own surrounding combines quite harmoniously with understanding of retaining what was achieved as the main goal and the ability to lead the masses, mainly, of course, by means of the demagogy, promises of future benefits and direct deception, combined with threats and repressions.
  Such persons, known to all, were Napoleon, Lenin and Hitler, who managed, thanks to their maximum effective union of the will and the animal perseverance, as well as not ordinary intelligence, unprincipledness and good organizational abilities to captivate entire nations to achieve the utopian or just delusional goals, and the intensity of their tenacity in conjunction with the will was so high, because they themselves believed in the possibility of achieving the goals set, passing their faith to others, and died with the confidence that their calculations were not justified due to the intervention of random factors
  Thus, the arisen interaction in the human consciousness of the animal consciousness and self-consciousness, which basically oppose each other in their aspirations, although, in certain situations - mostly critical - temporarily concurring in aspirations, create into interaction an ongoing cultural and technological civilization trend. At this, the stability of their aspirations is always maintained by the instinctive perseverance and a conscious will, which is of paramount importance for the development of consciousness as a whole [10, Chapter 3].
  In particular, a little than limited volitional effort, at the coincidence for certain individuals-managers with the intensive animal persistence, can lead to utter nonsense or even a catastrophe owing to the known kinks of self-conscious in the form of setting utopian goals, especially if the lowest consciousness of the masses also expects certain benefits from such aspirations.
  Let's remember, for example, Karl Marx's idea about the proletariat as the true propeller of mankind to communism, which was been apprehended by many, and it is being maintained still by the considerable part of the population.
  Nevertheless, both in each person, and in society by the factor constraining sooner or later strong-willed effort to achievement of the utopian or menacing to survival purposes, is the usual obstinacy of the lowest consciousness, in most cases capable of feeling the ruinousness of individual decisions of the highest consciousness, and it is trying to stop their implementation in one way or another, mainly by the return to a well-tried and reliable old, at least, for a time in order to survive.
  Exactly this factor explains the failures of all revolutions with respect to breaking the previous order, allegedly for the benefit of the population setting thereby the impracticable goals, in particular, to combine such incompatible as liberty, equality and fraternity, or to build communism in society so diverse on the purposes and aspirations, which consists from the separate communities at different stages of development, and, besides, includes biologically unequal in intelligence, ability, the will, the desires of individuals, which are impossible to equate, and the attempt to equalize will only lead to a halt of the social development and complete degradation of the subjects of this society.
  But still, the boundedness of instinctively perseverance (obstinacy) in its desire to insist on own aspirations, that is, in the desire to preserve the proven old, is not able to stop the constant influx of new information, which is being provided by the human self-consciousness, causing the emergence of new goals, calling for solving new problems, at this, the motion of civilization, in general, both technologically and culturally makes the progressive, albeit with kickbacks, that is, from crisis to crisis.
  If will is presented as the inducement of the human self-awareness towards the goal due to its dissatisfaction with the existing one, and liberty as a general state of the dissatisfaction of the human consciousness by oneself, which is transformed into development of the methods of changing oneself by impacting the beingness, taking into account its counteraction, then one extreme expression of liberty liberty is the joint action of will, induced by the dissatisfaction of the human self-consciousness by oneself, and the subconscious perseverance of the human consciousness, prompted by the dissatisfaction of animal consciousness of the person, the other extreme expression of liberty is almost complete replacement of will by subconscious perseverance, and the third - almost complete replacement of subconscious perseverance with will.
  Replacement largely the instinctive perseverance of the lowest consciousness in its inducement for survival by the will in the realization of inducement of the highest consciousness to universal justice usually occurs in the ranks of the noble opposition to power structures,
  The opposition sincerely wants to improve the welfare of the people owing to the dissatisfaction, prevailing in their minds, by the existing social relations,
  These oppositionists are building various schemes to create an ideal order in society.
  The most significant in history in its disastrous consequences attempts to implement such utopian schemes were undertaken relatively recently by Lenin and Hitler.
  The combination upon orientation of vectors of instinctive persistence of the lowest consciousness in its striving for the best, and the will, which induces the person consciously to the same, usually occurs among philistines, that is, the main population, due to the fact that the utopian-intellectuals convince the philistines in the near coming of all kinds of benefits thanks to certain efforts of the population.
  In other words, this temptation at first attracts both the highest and lowest consciousness of the average person in the form of summation of will as the conscious inducement to a harmonious in the sense of providing all sorts of benefits to society, and the subconscious perseverance as the instinctive inducement to the honey shores.
  However, the harsh reality rather quickly reduces such utopias to nothing, since the aspiration of masse for them turns into dissatisfaction of both the lowest and highest consciousness in the masses due to wars, victims, falling living standards and the absence of the promised benefits, that is, the harmony does not happen among unstable things and imperfect people. Therefore, the vector of the subconscious perseverance of the persons unfolds in the opposite direction, interfering the disastrous urge of the will towards the impracticable, not always enough quickly, the result of which is the disintegration and disappearance of not only states of Imperial type (Assyria, USSR), but and the ethnic groups (Huns), aiming to utter enslavement of other ethnic groups.
  The replacement substantially of the will with the natural perseverance, leaving mere crumbs from self-consciousness, gives nevertheless to the person feeling of full freedom from everything, connected by a civilization, in particular, from morals, discipline, responsibility, culture in general, making his state close to an irresponsible animal, and the people turns in crowd, that is, the herd of faceless beings.
  Similar phenomenon occurs due to a reduced level of the conscious dissatisfaction (the dissatisfaction of the self-consciousness of the person), which controls the will through the intellect. As a result, an overwhelming predominance of instinctive persistent desires arises - a person almost completely loses the will, surrendering himself to either another's will, who seduces him with the reality of fulfilling these desires, or he begins to be guided mainly by own animal instincts.
  Most often, such a transformation happens to philistines who have a relatively weak self-consciousness. It is enough to deprive the average person of the habitual conditions of existence, that can occur as a result of social upheavals or natural disasters, and he forgets about all human values, turning to animal existence and instincts of the flock, up to cannibalism.
  It was the understanding of will kind of the complete liberty from everything, allegedly far-fetched, has led to a double interpretation of the very term "will", and thus produced, in addition to the concept of will as a conscious effort to achieve the goal, the illusion of coinciding with the will of supposedly true liberty, that is, liberty from all preventing to live on own arbitrariness, using only own mind, and thereby rejecting all the ethical norms arising from the development of civilization and culture.
  Here the understanding of the will is converted into arbitrariness precisely because of the possibility of the replacement of will with instinctive perseverance, supporting the natural aspirations to the flock, satiety, elimination of everything opposing animal desires and aspirations.
  In this regard, for example, in Russian, the volyushka-will means complete freedom from all negative things, being, in essence, a dream of living without grief, misfortune, envy, evil, etc., which are absent at animals, and at the same time, by the desire to remain the person, that is, about the earthly paradise. Such a fantasy means that a person understands the negative aspects of civilization, and at the same time he has no the understanding of the impossibility of the rejection of its values for the return to a dubious "paradise bushes" of purely natural existence or, the other words,, the impossibility of dropping out of own time of civilization, that has been already separated from the natural time, although and flowing within it, just like each person"s own life time flows in the framework of the earth's calendar time.
  The confirmation of similar interpretation of will as arbitrariness is the definition of will as special type of liberty in the dictionary of Ozhegov S.I. and Shvedova N. Yu.: "To feel liberty in own acts, to begin to behave willfully" [13, page 96].
  V.I. Dahl in the explanatory dictionary of living great Russian language approximately also defines this second component of the term "will": "The arbitrariness of actions given to the person, liberty, expanse in the acts, absence of bondage, rape, coercion" [14, page 238].
  The chimeric nature of this view of will is similar to the negation of the laws of friction and resistance of the environment, only through which fish can swim, birds - fly, and people - move.
  This kind of fall of a person"s aspirations to arbitrariness in the form of the almost complete replacement of one"s own will as the conscious inducement toward the goal by the instinctive persistence to the elimination of everything negative for existence happens, as a rule, with the philistines due to the weakness of their highest consciousness, or the lack of subjectivity, being manifested most clearly in aimless, but powerful popular perturbations - riots (seditions).
  The difference between riots and revolutions is that at the riots is dominated by the lowest consciousness with its elemental animal inducements - to tear to pieces of the opponents in the absence of specific goals of the riot, besides discontent with oppression, high taxes, the arbitrariness of the authorities, etc., while revolutions are directed largely by the will of the protest opposition to the authorities, who know well what it is fighting for, involving the masses in this struggle because of the dissatisfaction of these masses with the established order, as well as promising them a "sweet" life in the event of victory.
  That is, in the case of riots, the people, at its strong indignation, turn practically into a mad crowd, ready to crush everything without much thought for the sake of receiving a feeling of collective power over everything that had previously pressed them, but without losing the idea that by they will fix for itself the found authority and, moreover, improve own consumption in the framework of the food basket, that indicates the residual-volitional component of their actions.
  In the course of the revolutions the intellectual opposition to the authority tries to run masses to some extent, meaning from the side of the pragmatists just seizure of power, and from the side of the idealists - the aspiration to reorganization of society towards equality and liberty. Since equality and liberty are antipodes, in revolution as a result win the pragmatists, who lead the revolution to kickback to keep the reached power or, at least a part it.
  Be that as it may, but the main destination of the will as a conscious inducement to the action to achieve the goal consists in the fact that it is a "driving belt" of a person"s dissatisfaction in his self-consciousness with the state of society, as well as own educational and, in general, cultural level, which means that the will is the main open way of release of the person from only one slavery of sensations.
  Thus, the will as a product of dissatisfaction of consciousness of the person with an environment, does not operate circumstances at all, but serves in the basic for overcoming obstacles on the way to the purpose which is formed by dissatisfaction of consciousness together with intelligence in a given period of time, and their very decision to start moving towards the intended goal means "the inclusion" of will to maintain a person"s striving for the goal in order to avoid its loss for external or internal reasons.
  Therefore, to talk about free will (liberty of will), if the latter is a product of a person"s dissatisfaction by certain circumstances and by oneself in the frameworks of his self-awareness, has no sense - will, as such, has no autonomy.
  The will, as a human-conscious effort to eliminate problems that impede the achievement of the goal, is only the result of the solution of the intellect due to the presentation of the dissatisfaction of self-consciousness as a reaction to the emerging challenges. The decision itself to advance towards the intended goal is a signal, that forces a person to a steady progress towards the goal. This inducement from dissatisfaction of self-consciousness is will.
  The choice of the goal is also determined by the dissatisfaction of self-awareness with the current circumstances (the present) in the hope of a favorable outcome in the future. However, in the not yet formed future, there are no circumstances so far, but moving of a person towards the goal forms them, producing another present.
  That is, in his striving for all new goals, a person finds himself in other circumstances, thereby creating a different reality, and in the short interval between the former and future circumstances he becomes independent in general from the circumstances - the former have disappeared, and the new ones have not yet appeared.
  Thus, the seeming restriction of freedom in specific goals actually incessantly releases to the person space for all new and new worlds, clearly demonstrating as the dissatisfaction of self-consciousness by means of passing through the goals turns into liberty.
  As for the choice of the object of aspirations (goal) by a person from a multitude of possibilities, it is realized quite consciously in accordance with the available information only due to the dissatisfaction of the person"s self-consciousness with objects and phenomena at the moment outside or inside him using the processing of this information by the intellect.
  However, the dissatisfaction of the animal consciousness of a person always unconsciously intervenes in this process, which, on the one hand, does not allow a person to turn into a computer, and on the other hand, forces him to be mistaken often.
  At best, similar joint process of the choice, that is, with the instinctive participation of the animal consciousness, is a source of creativity, allowing intelligence into the boundless subconscious, and at worst - pulls together the persons with animals in their needs in the case of an almost complete replacement of self-consciousness by subconscious impulses, or makes him similar to a computer that is only capable of sorting through options for implementation of allegedly favorable choice (combinatorics, based on a formal-logical approach), making a person by a pathetic semblance of the artificial intelligence, since it is often impossible to determine the greatest profit or loss as a result of combination of known variants.
  Thus, the basis of a person"s choice of a mode of action or an object of aspirations lies in the dissatisfaction of his consciousness, without which a person is not able to have either desires or goals, and the dissatisfaction itself is determined by changes of the information flows, covering the person. That is, a stable satisfaction of the consciousness or ignoring the incoming information first produces a person"s indifference to everything, then - degradation, up to dementia, that is, if not physical, then the actual death of a person as an active being, who dropped out of own time, having refused activity.
  The person's aspirations are a sign of his activity. They are always free in the frames of current circumstances, because a person forms his own environment himself, but not someone another creates them, placing himself in these circumstances to overcome them, although he often does not understand this. In them, he certainly makes mistakes due to the wrong choice of goals (insufficient information or misunderstanding), but due to a conscious reaction to mistakes, a person is able to somehow correct his deed or change course. This possibility is his space of liberty, which he can both expand and narrow, which is determined by his individual characteristics, skills and talents, as well as by the situation in public self-consciousness.
  Liberty in its finished form can only be correlated with a person"s awareness of his own imperfection, and this dissatisfaction with himself together with the intellect, inducements him (the effort, arising from this, was called the will) to own change by influencing the surrounding with more or less adequate accounting of its counteraction.
  In this process, the main obstacle or a helper in relation to progress towards the goal is, respectively, not external obstacles or external favorable circumstances, but again the dissatisfaction of the human consciousness, but already that component, which relates to the animal consciousness, whose dissatisfaction no longer by oneself, but around itself, "having turned on" the instinctive perseverance to maintain its own subconscious aspirations, is capable by its own "considerations" connected only with obtaining favorable sensations. block, weaken or strengthen the aspiration of a person to intended goal.
  Thus, the dissatisfaction of self-consciousness determines the sphere of objects of choice, and it does not coincide with the needs, since needs can be satisfied (hunger, thirst) for one or another period of time, but the dissatisfaction with the surroundings, both outside and inside, for example, climate, conditions labor, family life, friends, the position in the country, the world, own health, educational level, intelligence, volitional qualities, etc., are always present in one way or another extent, and the aggregate of the desired, but not always accessible, is nothing but life in all its manifestations.
  The dissatisfaction of self-consciousness after determining of objects of choice automatically activates corresponding to it intelligence for the analysis of information about the available objects of choice. The function of intelligence comes down to assessment of information on these objects by the available means for the choice of the concrete object and the determination of the most favorable direction towards it in order to use it in the future, designating thereby the goal. That is, the choice is produced by the dissatisfaction of self-awareness through the intellect, primarily taking into account demands of this dissatisfaction in the future due to the understood insufficiency of the present, and it cannot be completely determined by past events due to the uncertainty of the future, incomplete understanding of the past and constant intervention in process of the choice of the purpose of dissatisfaction of the lowest consciousness, having with its own aspirations.
  Therefore, both extremes of the execution of the choice of the object - spontaneity and predestination - cannot manifest themselves in reality.
  Spontaneity is denied by the inevitable mindfulness of choice, albeit to varying degrees, and predetermination is rejected by the mixed action of the self-consciousness of the person and his subconsciousness, and the resulting uncertainty of the result, as evidenced by the constant delusion and errors, the resulting of human actions, which he has to correct all the time.
  After making a decision on choosing a goal, the dissatisfaction of self-consciousness gives, through the intellect, a command to switch on the will to ensure the steady progress of a person to the chosen goal.
  Naturally, as was shown above, such process cannot be done without the participation of the dissatisfaction of the lowest consciousness, which preserves priorities concerning of nutrition, reproduction and dominance, and, accordingly, influencing the choice of the goal, as well as it is intruded in the moving towards the goal, if the balance between "high" goals and "lower" aspirations is disturbed.
  For example, practically every pupil after leaving school has to choose their own life path. The dissatisfaction of a person"s self-consciousness by the present, at least, is before choice: study further or start working. The intelligence of self-consciousness makes an assessment of the available information and chooses study because of the benefits of further life perspectives, which education provides.
  Having started studying at a university, a person finds himself in a situation when he does not have enough money to pay for his studies. He rushes on various side job, begins to starve. The diseases start to come.
  It is during this period of the deterioration of his physical condition the dissatisfaction of the lowest consciousness with this state and insufficient nutrition instinctively turns on the intellect connected with information processing through the channels of sensations, to the analysis of the choice of ways to restore the state of the organism.
  This intellect assesses the situation in favor of eliminating overload of the organism, thus indicating not a goal that it is unable to formulate, but the desire to return to normal existence in the frames of the food basket and physical exertions, which is realized by the instinctive perseverance in this direction.
  The arising contradiction between the highest and lowest forms of consciousness as the opposition of the will towards the education, and the instinctive perseverance in restoring the normal state of the organism, is resolved depending on the structure of the individual"s consciousness in which one or another form of consciousness may prevail.
  If the will overcomes the instinctive perseverance, that is, if the considerations of the self-consciousness, which own intelligence formulate, that is necessary to complete by all means the process of study, prevail, then so it happens, despite the progressing headaches and the arisen stomach ulcer; if the instinctive persistence in the direction of return to the normal state of an organism overcomes the will, then study will be set aside, at least, for a while. Instead of it the highest consciousness will start to look for already some job, the most favorable to this individual, the same way.
  All the above shows that the primary source of the human liberty is his activity. The immediate source of liberty is basically the property of activity - the dissatisfaction of the human consciousness, which, on the one hand, manifests itself strictly within the framework of natural activity (natural aspirations), and on the other hand, within target (conscious) aspirations.
  Natural aspirations of the person are supported him by instinctive perseverance in these aspirations, that is, do not go beyond sensations and ways of processing of coming information, corresponding to them, which can be designated by the natural intelligence - kind of own minicomputer inherent even to bacteria and viruses.
  Conscious aspirations of the person are supported by his will, but already with representation of their possible result in the form of the purpose, and here the person is already beyond feelings to the sphere of representations, the ideas and imagination.
  As a result, the person receives interaction of instinctive perseverance and will as external expression of interaction of both types of dissatisfaction of consciousness with the participation of individual intelligence.
  The space of liberty at the development of living organisms is being gradually changed - from almost complete lack of it, besides the most primitive activity in bacteria and ciliates, up to the multilateral mind of the primates, able already to the subconscious choice out of a much larger set of sensations, but, nevertheless, limited by only them, and further - from the consciousness of primates to the human consciousness, which allows, finally, to get out of the frame of sensations, and thereby acquire in own consciousness the greatest scope for its development in the generations.
  Such progress of consciousness in the course of the development of organisms on Earth indicates the true destination of liberty, manifested thanks to the dissatisfaction of consciousness in the actions of these emerging and dying creatures - the endless development of consciousness through them, the top of which is the maximum scope for liberty in the human consciousness, that allows the eternal consciousness again and again through the emerging goals, projects and fantasies of a person to learn new things both for oneself, and about himself endlessly.
  
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  Chapter 15.
  What is the mystery of genius, still unsolved?
  
  Could a genius of thoughts and feelings emerge from primates? The answer is obvious. This means that there are certain potencies in a person, allowing to solve the problem of genius. On the other hand, geniuses among individuals is impossible to project and grow up at all diligence in any way, and they themselves somehow manifest, but is extremely rare. What peculiar properties promote manifestation of genius and in what it is expressed?
  I
  Recognized, that geniuses best of all manage to get new and non-obvious knowledge. To same, the mass of various signs of genius is listed.
  However, all this, in essence, is about nothing, because it doesn"t say what specifically ensures the acquisition of new knowledge and how can geniuses get it so effectively? What signs have knowledge obtained ин the genius, unlike, for example, from knowledge, received by the talent.
  In other words, a lot of correct words and in general much interesting are told about genius and properties of the genius, but to this day remain not clear: the source of genius, the driving force of genius, the main incentives of genius, the main method of achievement by the genius of the adequate result, the main signs of expression of genius.
  Nothing intelligible about these peculiar properties, which necessarily accompany genius, is not said, except for the presence of obligatory natural endowments, extraordinary intelligence, favorable conditions for the manifestation of genius and the results that are recognized out of the ordinary.
  Moreover, from all that has been written about geniuses, a picture emerges of a certain fallout of geniuses from the ranks of humanity, their perfect singularity, which is far from being so, since many geniuses were called to action by current events - means, they were already ready to manifest their properties to a certain extent.
  Again, there is still no explanation of the boundary separating genius from talent.
  All this vagueness, as well as the banality of definitions of geniuses and talents, forced us to comment on this matter.
  Indeed, how many can reason, that talent is set of outstanding abilities, a high degree of endowments in certain sphere of activity, and genius is the highest degree of talent development associated with the creation of qualitatively new, unique creations, the discovery of previously unknown ways of creativity?!
  These words indicate only one thing: the mediocrity of their writers.
  Let's see what else they talk about genius, and it's easy to check, looking at the Internet.
  Some claim that genius is determined under the results of a person"s work on creating something that is absent in nature and society, and that are out of a range of known achievements.
  It is absolutely fair, but is unclear at the expense of what nevertheless similar results are achieved.
  Some researchers of this phenomenon (a number of the directions of the structurally-functional theory of genius) believe, the genius is a result of huge diligence, persistence, patience, determination and will power (the theory of efficiency).
  The fact that this statement is not serious, is evident from the fact that it does not mention such mandatory properties of creativity, which are characteristic not only of geniuses, but simply for people of creative activity, for example, some endowment, sufficient level of intelligence, education, experience, aspiration to inspiration, etc.
  There is also the consideration that at the heart of genius lies exorbitant passions, love for the world, for people, for own work, and an irresistible desire to learn the truth (the passionary theory).
  All these properties, rather, can be attributed to the great opera singers, and not to geniuses of various kinds.
  Other structuralists believe that a genius is a person with extraordinary intellectual power, exceptional and extraordinary mental abilities (the intellectualist theory).
  All these remarkable signs are peculiar, for example, to outstanding chess players, who have nothing to do with obtaining extraordinary (non-obvious) knowledge, dealing only with a combinatorial mind game.
  There is also a rather strange consideration regarding genius: it is based on a passionate desire to improve everything that exists and constantly follow the highest standards of excellence (the perfectionist theory).
  Properties of this sort belong to all idealists, but idealists great multitude, though, of course, and geniuses are in some way idealists, since they largely neglect pragmatics.
  Who only doesn"t show own rather limited ideas about genius?!
  Here, there are also theorists relying on attribution, that is, being lumped together of all more or less clear signs of great persons, pointing herewith the extraordinary development of one of them.
  Their definition of genius: phenomenality, limit and extreme level of development of abilities, domination and extraordinary development of one of the qualities or mental processes of a person.
  To gain these remarkable properties can only, in their opinion, by increased attention, lively perception and impressionability, intuition (they do not define it in any way), unusual imagination and fantasy ideas, the ability to think well, great experience and perfect memory (apparently, poor geniuses should be regretted only as they are forced by that memory to remember all bad for them all rest of life).
  Theorists of suprematism are relied on this remarkable list, believing certainly to achieve thanks to optimum "binding" of the specified advantages of the ingenious manifestations.
  Following these considerations, you can easily identify individuals, who can compete under the mathematical account with the computer; can have the incredible imagination, on what big swindlers are capable, the impressionability of schoolgirls, and at the same time are capable to argue of any subject very competently, but geniuses among them were not found yet.
  Some enthusiasts-researchers of the process of creativity also believe that genius, rather, - the highest level of intelligence, depending on the enormous memory, comprehensive education, critical abilities and self-development of a person. Under these conditions and gifts, a genius will certainly have to come.
  If everything was so simple, then geniuses would be "grown" like chickens in an incubator by artificial selection according to these characteristics.
  There are pundits who consider extraordinary endowments from birth to be the main thing for a genius, that is, a rare combination of fields and subfields of the brain's subcortex, giving or extraordinary sagacity, characteristic of sages, as well as recognized writers and critics, or giving the special sensitivity to sounds and their overtones, so important for composers. or the extraordinary ability to feel the slightest shades of colors, without which it is impossible to become an artist, and the rest will follow with diligence, education and experience.
  Indeed, such, gifted by nature people, are recruited a lot of always. They are even specially selected at competitions and olympiads, special schools are arranged for them, but the recognized geniuses out of this large number of child prodigies was not getting, behind the rarest exception (Mozart).
  There are those who claim that a genius appears as a result of an accidental combination of circumstances, in which any intelligent and gifted person can rise and produce something extraordinary - in the manner of Napoleon.
  The reliance on accidental set of circumstances does not take into account the mass of human features, without which, in any case, genius could not be manifested in any way. The same Napoleon had a number of extraordinary abilities, including a unique memory, high speed of decision-making based on the ability to adequately summarize the data, enormous ability to work, etc.
  It is also believed that if life requires a genius, then he will certainly appear from the masses of the population and will think up demanded by this life - it is only necessary to strain and be allocated to someone. Whoever is able to do it in favorable circumstances will be recognized as a genius. And no matter as far as he is silly or clever. The main thing is perseverance, the ability to find and unite like-minded people around you on the basis of, perhaps, the wrong idea, keep on the wave of success, not allowing to remove yourself, skillfully to use the known practices and ideas of the colleagues, receiving the desired result. Lenin and Stalin managed all this, for example.
  Here already the matter is being resolved by history. In particular, it is impossible to recognize Lenin and Stalin as ingenious after years, since the social structure, respectively, laid and built by them, historically quickly enough failed.
  Also curious are statements about geniuses of such expert on life as the famous German philosopher Arthur Schopenhauer famous for the aphorisms and strange interest in will, assigning the role of representations for the rest.
  The viewpoint of Schopenhauer about genius come down to the following.
  "Genius ... consists in excessive intellectual surplus which can find for itself the application only in that to head to the general beginnings of being" (A. Schopenhauer. The World as Will and Representation. Volume 2. Chapter XXXI. On Genius).
  "In the private constantly to see the general - exactly in it and consists the main line of the genius" (ibid.).
  All great theoretical creations, whatever they may be, are realized in such a way that the one who begins them, all forces of the spirit direct to one point in which he connects them and concentrates to such extent strongly, firmly and exclusively that all other world for him disappears" (ibid.).
  "The talent can create that above creative abilities of others, but not above their receptivity. That is why he immediately finds connoisseurs. On the contrary, creations of the genius go beyond not only creative abilities of other people, but also their susceptibility therefore they also do not recognize him" (ibid.).
  Thus, Schopenhauer sees signs of genius in an extraordinary giftedness, alienating genius from the rest of the public; in a decisive tendency towards generalization, the high concentration. In addition, he notes the discrepancy between the products of the activity of a genius and the current epoch, which is not perceiving his works.
  It should be noted that the specified signs of genius are absolutely not enough, especially as Schopenhauer does not open the nature of genius, that is, a source of genius , the driving force of a genius, the main incentives of genius, the main way of achievement of adequate result by the genius, but shows only the well-known need for the genius to have these or those natural endowments, which for some reason is associated by him with a high level of intelligence, that far not so; the detachment of the genius from public and the current time; his synthetic abilities and ability to concentrate on a problem.
  These signs are rather commonplace, since, for example, among composers and scholars is a lot of clever people with the ability to concentrate excellently on solving the problem posed, and quite good to generalize the obtained data in the form of a symphony or dissertation. There are millions of these persons, and no more than a few hundred the geniuses have been manifested for all the time of existence of civilization.
  However, Schopenhauer quite right noted the lack of a coincidence of creations of the genius with his era, but explained this phenomenon purely psychologically. However, behind the lack of a possibility of susceptibility of "works of the genius" has to be something?
  II
  Nevertheless, the properties of genius are one thing - and they are well described with many examples, and another is the source of genius, the driving force of a genius, the main incentives of genius, the main way the genius achieves an adequate result and the main signs of the expression of genius. They are not revealed in full yet and not formulated especially as the genius has to appear on certain "soil", that is have the signs and genesis coinciding generally with group of certain individuals, having, nevertheless, from them some essential differences.
  Therefore, at first it is necessary to clear origin of geniuses and their general properties, for example, with creative persons, and then to turn to the differences of geniuses from them.
  As things stand, on the subject of nature as well as the expression of genius arise such questions.
  There are millions of outstanding, intelligent, energetic, highly educated, hardworking figures in engineering, science, and art, who sometimes achieve outstanding results, but few out of them are automatically recognized as geniuses in the public consciousness.
  The entire educated public reads exactly them the novels and stories, even though they were sometimes written hundreds of years ago; on their pictures at exhibitions line up huge queues; practically, only their concerts, symphonies and operas are performed in all the halls of the world continuously, causing tears to listeners, although other musical works are innumerable; their scientific and technical approaches have made and make decisive changes in our lives, etc.
  It means, that between endowments, talent even at unusual diligence of their owners, and the genius lies a certain abyss, which very few manage to overcome.
  If manage to find out at the expense of what some persons are overcoming this abyss, having ensured themselves the recognition in centuries, then the principle of genius will clear up.
  However, the principle is a principle, but it is still far not clear, what is that basis from which the genius grows and that stimulates it and supports such phenomenal results that are impossible not to recognize.
  Let's try to answer these questions.
  Everything that has being concocted in engineering and art can be divided into two parts: combinatory and inventive.
  The combinatory activity, characteristic, for example, for the operation of computers and actions of chess players, is capable not on discovery of essentially new knowledge, that is unobvious, hidden, absent in the nature and the database of public consciousness, but its possibilities are limited to creation of only another combination of the known things and processes (phenomena).
  It is on the principle of combinatorics that the overwhelming majority of representatives, science, technology, art acts. And there is nothing shameful here, since exactly a harvester has revolutionized the agrarian sector of the economy. Moreover, any rationalization makes an undoubted and significant contribution to the development of civilization, and, most importantly, to the development of self-awareness of each person who joins this activity. And it does not require special talents, outstanding intelligence. All that is needed - savvy and the desire to change something, that is, a manifestation of the interest in what the soul seeks, rather than lying on the sofa by the TV.
  All this, of course, not bad, but the geniuses in this field, alas, in the afternoon with fire you will not find, inasmuch abrupt coups the combinatory activity does not give, and provides only rather slow development of both the person, and all civilization, including culture, owing to quite insignificant increase of new information to the available database of mankind.
  Quite another matter - inventiveness, which, having generalized it on culture and art, it is possible to call creativity.
  But from where creativity undertakes?
  In order that to understand it, it is necessary to make small digression to the concept of consciousness of a person, inasmuch the consciousness of any person has two the main components.
  One of them fully corresponds to the primate's consciousness, from which a person occurred, - the lowest, or animal consciousness (often referred to as the subconscious), another - the highest consciousness - it can be qualified as awareness of the self, or self-consciousness, that is, everything accumulated in the subcortex for two million years in the role of hominids, and then - Homo sapiens, - distinguishes the person from all other on the planet by his separation from the fauna, completely merged to the environment, by hiss alienness to this environment, thanks to what the person becomes capable to change surrounding and himself quickly enough according to the purposeful (conscious) understanding, which appeared at him, in comparison with sluggish development of the nature, based on random changes (mutations) of the body's genome. According to their aspirations, these types of consciousness are opposite: the animal strives for survival and reproduction, and self-consciousness, or the highest consciousness, tries to strive for perfection both individual and social.
  So, there are two irreconcilable creatures in each person.
  One of these beings is determined by the lowest consciousness, which is the only inherent in all flora and fauna, except the person; This type of consciousness manifests itself in inseparability with the environment on the basis of sensations.
  Beings with this type of consciousness are in the general stream of life, but are not capable "to rise" over it, they do not understand that they live. In this regard they remind in advance programmed mechanisms capable to sense, forming own environment and adapting themselves to it, but deprived of spontaneous or conscious memories, fantasies, notions of time, they have only a genetic memory in the absence of oral or written memory of generations, and are not able to consciously influence the habitat.
  These beings do not even know that they will die, but can feel approach of death only instinctively. Similar restriction of consciousness for these beings means impossibility of any purposeful change of the environment even for the most developed their representatives - these beings are completely subordinated to it, though, at the same time, quite reasonably and effectively interact with surrounding from the position coming from their sense organs to the processing information centers of an organism, which for them is not distorted by reflections, the reminiscences and experiences peculiar to human consciousness as a whole.
  In this respect, these natural organisms are more perfect than humans, and ignorance of their own essence makes them completely "happy" in existence, despite the fact that in the common natural circulation they only do that they devour each other.
  And such "being" necessarily "sits" in every person, and it cannot fail to determine its existence in one way or another, no matter how tried the person to distance himself from it.
  Another "being" in the person is represented by the highest consciousness, which separates it from the environment and from fellow tribesmen; it manifests itself in the realization of its own existence, for example, in the form of abstract ideas about the world and about oneself, a return to the past in the form of memories, designing subsequent actions based on consciously selected data from memory, combining them with newly received information, responsibility for the committed, the ability to make any decisions, even the most unprofitable and useless, which in fact is the most vivid manifestation of liberty of consciousness.
  On this basis the person tries to set to himself the purposes, to solve various problems and to change thereby by means of the developed representations the surroundings. For example, this being is capable to build to itself the dwelling not according to the standard, but as it is pleasant to it more, thinking out new ways of supply of materials on the course of the construction, changing a palette of walls and a roof, bringing into the extent of his intelligence, these or other innovations, in contrast, for example, from the invariable standards of the anthill.
  New projects and ideas develop the mind of a person, his insight, contribute to the most effective manifestation of various abilities during life, lead to the thought of beautifying life, that is, the culture of one's own beingness and beingness of the public.
  In the person both these antagonistic in relation to himself and to the surrounding are merged together. Therefore, they do not manifest themselves separately, but operate in a hidden way, and the degree of their domination depends on the degree of development of the highest consciousness in a person.
  And the person himself often cannot predict what in the next moment will become predominant: love or hatred, anger or sympathy, sincerity or hypocrisy, timidity or courage, discretion or recklessness.
  The lowest consciousness "feeds" solely by sensations that give it everything, including the harmony of existence, i.e. something acceptable and even pleasant in our understanding in a certain combination of feelings if, of course, to be distracted from fight of each being for survival. Therefore, it does not wish to lose the sensations at all.
  Similar the type of consciousness has natural egocentrism, automatically seeking to survive, no matter what.
  In the process of development of the living beings, this type of consciousness undergoes relatively minor changes, since it is not able to remove own basic property - an unconscious desire for survival, based on the primordial activity of any living thing.
  The highest consciousness which is contained in the person at any level of its development is radical contrast to the lowest consciousness.
  In the presence of the highest consciousness in the living being, it begins as though to see the light, becoming not so much "poured" in the environment, how many separated from it, and, so it acquires the opportunity to look at it and on oneself from the outside, to appreciate this ratio in attempts to consciously set to itself goals in mind certain shortcomings in one's own existence, which, in the opinion of this being, could be overcome, and to try to obtain implementation of goals in actions.
  All this obviously drops out of an instinctive and reflex sphere of action of the lowest consciousness, and even begins to contradict it as the highest consciousness often neglects utilitarian reasons, chasing something to unattainable, but nice to heart and mind.
  Being separated in self-consciousness from the environment, this being, in the course of time, in its development in relationship with the beings, which are like him, begins to feel the need for new forms, different from the primitive communal relations of still wild people, completely absorbed in the struggle for survival. In mutual communication this creature reaches such a limit that its various conscious aspirations begin to outgrow into significant changes in the environment, and not just in its use.
  From gathering, a person passes to cattle breeding, growing cereals, other forms of economic activity and the corresponding exchange of the labor products. Inequality, ownership, the struggle for the preservation and augmentation of property, for power and et cetera are arising, that in turn requires establishment of some institutions of order in order to avoid chaos - the local states in the bosom of a growing and improving civilization were being formed.
  New forms and institutions, on the one hand, ensure the accelerated development of communities already in a structured form, that is, as the states with the bodies of governance, security, courts, etc., and on the other hand, do not allow to the states to fall apart because of the contradictions, invariably tearing-apart non-equilibrium society.
  Despite a certain progress in development of human communities according to development of self-consciousness, the essence of human consciousness which is expressed in dualism, more precisely, in divergent life-aspirations of the lowest and highest form of consciousness does not disappear anywhere, and cannot be substantially modified.
  Both these parties of consciousness continuously conflict both in the person, and in the interpersonal relations: discontent with, visible inability to change quickly, the felt limitation of intelligence, abilities, etc.; the envy and hatred to competitors instantly would rip to shreds any human community if not the state with its institutes.
  Nevertheless, each person manifests also qualities of the highest consciousness which are expressed not only in the intellectual and production sphere, but also in inquisitiveness, various religious and cultural forms as well as in the affectional relations, somehow: friendship, love, experiences for relatives, for the fatherland, etc.
  If the relationship between people on the basis of self-awareness slowly but steadily develops, then the lowest consciousness in the person remains unchanged.
  Therefore, the ideal persons do not appear, and the lowest consciousness, despite any form of its disguise, acts at any stage of the development of human consciousness, being expressed in deep-rooted egoism (egocentrism) - personal and corporate, hypocrisy (masking), suspiciousness (caution), contempt for people of other circle (mistrust to other communities), animal instincts concerning an opposite sex, etc.
  Thus, the highest consciousness in the course of its growth begins to oppose itself to the lowest consciousness more and more effectively - the struggle between them just distinguishes the person from animals, being manifested at early stages of development is hardly noticeable, and then - all stronger and stronger.
  In other words, the growth of self-awareness, or raising the level of the highest consciousness in the struggle with the lowest consciousness, gradually, but with an acceleration, expands the human sphere of activity, ensuring the permanent development both certain persons in their generations, and the development of their communities.
  With the growth of self-awareness and, thus, the increase in the self-sufficiency of civilization, the action of the majority of the above-mentioned natural factors are increasingly leveled, which means that they really manifest themselves as necessary external, but not as the fundamental factors for the human consciousness.
  Consequently, the intensive development of communities of the living beings - previously barely noticeable, and the main contribution to which was made by mutations (random changes in the genome) - begins only with the appearance in them of self-consciousness, and accordingly - with its interaction with the lowest (animal) consciousness, which does not disappear anywhere from these living beings. This interaction is expressed practically in incessant fight of these consciousness forms, merged together, as they mostly have opposite aspirations, what it was in detail told above about, i.e. their interaction mainly is expressed in hostility (antagonism).
  In other words, not evolution with its natural selection and not the artificial selection practicing already in human communities becomes the most effective driving force of communities of living beings, but confrontation in both in every person and in his communities of the animal and self-conscious forms of consciousness.
  As an example, can result in the manifestation of the antagonism of the lowest and highest of the types of consciousness is not at all not in the class struggle of the oppressed masses and bloodsuckers-oppressors, - in those and other dominate the lowest consciousness, thereby stimulating mainly the struggle for survival, but not for the development of the community. The antagonism of the lowest and highest of the types of consciousness manifests in the struggle of the informal intellectual opposition and the ruling elite, inasmuch exactly they mostly represent respectively the highest and lowest of the types of consciousness making the driving force of every human community development
  Naturally, creative persons have to differ in some special combination of the highest and lowest types of consciousness too.
  III
  Indeed, there are individuals in society, always crowded with deep feeling of dissatisfaction in relation to their environment, which comes to them from the lowest consciousness in its aspiration to creation of big conveniences to existence. However, this individualist feeling is combined with their highest consciousness, the dissatisfaction of which by insufficient public comfort, development of science and art, reaching high degree, altruistically demands to extend achievements of a civilization and culture to all.
  But, at this, the lowest consciousness dominates, because the activity of these individuals is manifested mostly instinctively, without much reflections, with a minimum of reasonableness, while giving, nevertheless, the most creative persons from all living.
  This category of any community prefers non-standard life situations owing to rejection of only formal-logical approaches to life - such a life for them is boring and meaningless, like working on a conveyor for tightening nuts.
  They do not love reasoning, logical constructions, try to avoid analytical and synthetic work, hate the actions according to pragmatic calculations; at the same time, they, as a rule, - at all not workaholics.
  Therefore, the target programs of self-consciousness in combination with programs of the lowest consciousness can be applied by these beings with great success, if, of course, they are capable to combine so contradictory forms of consciousness, for fast and resolute change of a situation in favor of the conceived.
  In other words, they prefer not the long-term reflections, not systematization of the facts and phenomena, i.e. not rational actions, but actions spontaneous, or actions at which the goal can be achieved for one-stage as if instinctively though, of course, they should work beforehand in acquisition of craft skills and gain experience.
  Exactly such people make discoveries, create masterpieces of poetry, painting, inventions, they become by the outstanding commanders. That is their activity is manifested generally in the creative scope, which attracts them at all not with a position of consumption of some benefits and goods - they are interested in the process.
  Alas, en masse the results of their activity are very mediocre both concerning the quality made by them and owing to a lack of experience and laziness, and often - narrowness and ignorance; but defeats especially do not disturb them. It is pleasant to them to use own abilities, often - very mediocre (graphomaniacs) for receiving result without special effort of the intellect.
  And they fall back into the old ways, like the card player who cannot move away from the card-table.
  Nevertheless, creators of the unobvious new is situated always among them as in the field of technologies, and culture.
  Thus, for creative person, and therefore, for geniuses, too, which can only occur from them, one of the main developmental incentives emerges - the aspiration to get out of a routine due to search the interesting, meeting the available expectations of this creative person.
  In other words, any creator person is sickened by what is, and the cause of this state is permanent dissatisfaction with himself and those around him in the current circumstances.
  Naturally, in this case, he seeks to begin to search for what lack yet, what has not yet been passed, that is, to get into those changes, which will bring, perhaps, something pleasant or maybe not, but - by all means the new: will reveal some secret, will distract him from the abominations of life, that is, will attract him with the differences from an everyday routine, and, perhaps, will bring to the essence of things and phenomena.
  It turns out that behind the interest there is always dissatisfaction with the present, and the interesting is the product of the interest.
  A satisfaction is sought in any interesting, but it is never definitively because, having stopped on one, you can lose the rest, which cannot be allowed, otherwise it is not possible to get new satisfaction in another interesting, and even itself discovered interesting is not capable of bringing full satisfaction due to its incompatibility with an initial image attracting to itself. More about the interest and interesting is stated in the collection in Russian "It's the other way around. Answers to tricky questions about interesting things" (website www.litres.ru).
  Emerged, finally, the harmonicity of the interest and abilities of the person in favorable conditions, may produce the genius, if, of course, this person can and is able to set before himself the grandiose targets (Plato, Mozart, Raphael, Shakespeare, Pascal, Newton, Gogol, Tesla).
  Therefore, in an attempt to approach the basis, the driving force, incentives of genius and the way the genius achieved such impressive results for the development of society, we were able to find that the genius, at a minimum, should have creativity, which manifests itself only with a certain ratio of the lowest (animal) consciousness and self-consciousness; the interest accompanying his abilities (giftedness), which is an enduring stimulus of creativity; a non-stop driving force of development, manifested in the struggle of opposing aspirations of the highest and lowest types of consciousness; and the basis, more precisely, the source of all this is the dissatisfaction of both types of consciousness - the animal and self-consciousness.
  The most curious in manifestations of genius is the fact that all these features of a genius are inherent in any creative person, but to a lesser extent, as will be discussed below, and the most poorly they are expressed in the philistines.
  Anyway, the main recognized criterion of genius consisting in the ability to create essentially new hidden from other except geniuses, is absolutely insufficient, inasmuch any creative person, irrespective of degree of his endowments, only also does that tries to create new and even unobvious, and most effectively it turns out at the people endowed with outstanding abilities in this connection they are called talents. However, talents are far up to geniuses who fundamentally change life of all civilization, or. at least, change the approaches and basic provisions in their field of activity.
  Therefore, the main and defining feature of a genius, as opposed to just talent, is the pronounced scale (enormity, immensity) of the projects of a genius in his chosen field of activity, manifested mostly in the unification of what seems to be incompatible for the rest persons. Thereby the geniuses with own projects as if displace themselves into the future, and their followers can already design in more detail this future, which is turning into the present by users-consumers of presented finds. It is in this sequence that the true technical and cultural development of civilization takes place.
  This process can provide by no means only a logical-formalized approach, which is also used by artificial intelligence that not have consciousness, but only insight (intuition) is able to provide it. Logic, intellect, that is, analytical and synthetic properties of the brain, only help to prepare for insight and systematize the results of the insight with their respective framing.
  In this respect, a genius is a consequence of the intuitive aspiration of human consciousness to get as close as possible to the beautiful.
  The beautiful, as and the interesting, is a source of information, but, unlike the interesting, which, when addressed to it, becomes ordinary, the beautiful, attracting attention, always excites the enduring interest not only by harmoniously merging the elements of his image in consciousness, not only its stability in this harmony, but also by its eternal mystery for a person: it is possible to admire every day sunset, autumn leaves of trees, Raphael"s Madonna, though pragmatically it is absolutely senseless.
  Countless forms of the beautiful exist only for the person, and they are completely objective, since they are perceived as being constructions that find a certain refraction in consciousness, and not arbitrarily produced by his consciousness, but the fusion of the elements of beingness into harmonious images in the human mind occurs only on the basis of his awareness of himself at the moments of concentration, that is, when he consciously merges his "I" with certain fragments of the environment, which is not always possible for everyone.
  The beautiful has that difference from the interesting, that the beautiful always remains unchanged. It does not depend on current events, and therefore has no direct relation to process of knowledge like inquisitiveness or interest.
  The beautiful can be contemplated or heard, but it is impossible to copy it - it is immediately deadened - whether it be Raphael"s paintings or the performance of Tchaikovsky"s symphony on the balalaika.
  It is impossible to model the sunset into the sea or the colors of the autumn forest.
  The ancient forms of the Parthenon still fascinate us with their perfection, and making changes to the ancient architectural ensembles or paintings by great artists immediately destroys their harmony.
  To learn to create art masterpieces in the conveyor way still nobody managed, despite, for example, knowledge of all the rules of versification.
  This fact undoubtedly indicates that the basis of the beautiful is under the other side of the current beingness, and the reflection of this "otherworldly" can only be contemplated or extracted in the form of art masterpieces at the successful contact with it, inasmuch self the existence of the beautiful in the nature suggests an idea of creation of similar, and attempts to make this really gave, however, in rather few number, unusual objects of art, emergence of which is not explain by compliance of certain rules as, for example, in crafts.
  Without being crowned in most cases with success, the attempts to create the beautiful, nevertheless, get to framework of an interest, i. e. the attraction to the extraordinary, the most outstanding products of which are the emergence of such interesting as the photo, engineering, chemical technologies, bioengineering, etc. for the benefit of the population.
  That is, in essence, the emergence of entire industries that accelerated the development of civilization turned out to be a by-product of the beautiful at the appropriate level of development of human self-consciousness, which, having expanded the possibilities of the population in touching to the beautiful, not only in natural phenomena, but in music, painting, verbal expression and architecture, has drew attention of the person to technical creativity in an attempt to get closer to the beautiful.
  Permanent and quite regular failures to find the rules for creating of the beautiful by the industrial (conveyer) way as it is paradoxical, allowed the person to take, as you can see, from them a certain benefit.
  More about the interest and interesting is stated in the collection in Russian "It's the other way around. Answers to tricky questions about interesting things", website www.litres.ru, (the article "Why and due to what are manifested the interest and interesting?", section VII).
  So, purely logical constructions, characteristic, in particular, for artificial intelligence, nothing new, that is, not manifested openly in nature and the person self, or rather, unobvious, are not able to reveal.
  Naturally, only intuition (insight, or inspiration) can help in the discovery of this, still hidden.
  4
  It is clear what the principal component of intuition (for this state more precise is the term "insight") are, first, experience, i.e. a set of the developed models, ready to immediate application: knowledge and skills without experience will not help instantly or is even stretched in time to solve the arisen problem in the particular sphere; secondly, a tantamount component of intuition is the insertion by the person of itself in state of insight that often occurs automatically in a stressful situation of danger or, on the contrary, at the relaxation moments, and even in a dream, but more often in the moments of awakening (by the way, emergence of insight in minutes of awakening in no small measure is defined by connection to work of a brain of some other centers processing information, such as: motor centers; centers that control the visual functions); third, insight comes only at a particular goal-setting to which have to correspond certain "technological" practices.
  Along with that, insight can be caused artificially when keeping of the specified three positions, exemplified by the actions of shamans and sorcerers.
  The ordinary person also, happens, enters in similar state unexpected for himself, receiving sometimes answers to questions, which are not resolved by the known methods. This as if automatic entrance to state of insight means also automatic exit from it that in itself retains identity of the person.
  Similar state, which is not controlled by human reason, is called as inspiration. It has various forms and is reached, as a rule, irrespective of the person at the moments of a stress, relaxation, half-asleep state and other unusual states.
  An ordinary person, as a rule, does not remember what happened to him in this state. He remembers only the answer to the question, stated mentally. However often success in this state is not achieved, in particular, because the person fuzzy formulated a question or lacked the necessary training - there are no necessary representations, knowledge, abilities and experience; in this case the sense of the answer is distorted or the complete comprehension of the answer is not reached.
  Nevertheless, the arrival of inspiration, in effect, is explained by local coincidence of the interest, which is expressed in certain purpose, and experience of the person.
  Intensive interest, for example, can bring the person to state of excitation, and experience helps to formulate the questions correctly that often leads to "emergence from nowhere" of the comprehension of an event or the answer which is required.
  In any case, the mechanism of intuition consists in such combination of the highest and lowest forms of consciousness, at which consciousness begins to work automatically (without reflections and logic), as it occurs at animals for their survival, and along with that into this automatic scheme relatively short-term are being involved all practices of the person in the form of the gained experience in this sphere, the available knowledge and abilities with certain target orientation.
  Similar rather short-term harmonious merge of target programs of a self-consciousness and the ideal programs of the lowest consciousness for a survival which do not counteract each other, as usual, and work in unison, for example, helping the person to escape from a misfortune, reflects their reciprocal interest with the offensive of an extreme situation whereas in routine circumstances their interests and aspirations, as a rule, vary that clearly is looked through in contradictory actions of each person.
  If voluntary or involuntary address of the person with a definite purpose to own lowest consciousness does not contradict aspirations of the last, related mainly to the survival of the organism, then the person receives necessary to him if, of course, he will understand the answer.
  To do this, and the relevant experience is required.
  The person in the self-consciousness pushed back the lowest consciousness on the background and by that considerably came off from the environment, having become the subject into temporary process. In other words, he understood that he is in temporary process with all advantages of this comprehension, but along with that he lost former unity with the environment.
  However, the lowest consciousness did not disappear in him. It means, in principle, he is capable to shift of it into the forefront temporarily, that is to enter into it, but without loss of the highest consciousness, without forgetting who is he actually, and, thanks to this, at some point to get out of the lowest consciousness, more precisely, to shift it again to the background.
  Shamans are able to do it without loss: to enter into the lowest consciousness, to find out required, and to get out of it. In other words, shaman here, as if having returned to natural state of the lowest consciousness, but, without losing itself in it, that is, not forgetting the purpose, can coincide with own surroundings as well as, after receiving the required, timely stop this coincidence.
  He in own consciousness is capable to become thereby not only as a wolf or a snake, but also - as snow-storm, ice drift, the near volcano, and inasmuch he does not lose at these moments the highest consciousness in the form of a goal or the wording of a particular task, he can ask in a new appearance the prepared question and see or feel the answer, but he will be able to understand the answer only with corresponding preparation, i.e. at adequate experience, knowledge and skills.
  Otherwise he will not understand these answers.
  Therefore, shaman, knowing the matter, adjoins in own insight with "otherworldly" only in the spheres, determined by him, with which he is well familiar, for example, treatment of some diseases, weather forecasting, searching of places for hunting for concrete species of prey, but does not even try to identify himself with a cloud to learn its physical substance, mechanism of formation of lightning, etc.
  However apart from shamans, quite often occur among people the persons, similar to them on qualities: they, not knowing that, are capable in one way or another to insight without special training, naming the arrival of insight by inspiration, or by creative rise because then at them everything turns out, all problems are solved mysteriously.
  And other, one may say, creative people possess similar properties, being able to extract from "air" at the particular moments something ingenious or, at least, standing apart.
  These include, above all, numerous inventors of anything, great artists, writers, in general, the creators of something original.
  All ingenious works are being written and drawn not just like that - under this or that cliche, the standard storyline.
  They too are fruits of insight, the only one of its kind. The person has to think, to prepare self all life, perhaps, to something, yet precisely unknown to him, and the majority does not get acceptable results, so as it is almost impossible to represent a cloud so that it was alive, joyful and airy or - heavy and terrible, impregnated with moisture and thunder-storm.
  In this world of subconscious or "things in themselves", on terminology of Kant, who, however, did not go further, having refused thereby in productive contact with transcendent, is everything, and it is possible to receive answers to all questions, but only can understand these answers not everyone, and not everyone, having got there, will be able to leave this state.
  However, the ingenious insights, especially in art, in which the main lurch is done not on long-term analytical-synthetic research, but mainly on inspiration, happens, are fraught with a sad outcome, so how, for any person though not easy, but is possible practically - to enter into state of insight, but it is necessary still to be able to leave this state in order to not remain in the "otherworldly" world of own lowest consciousness, where, probably, very good because it is thoughtless and not terrible. Addicts who artificially enter themselves into the close to it state well know this, but they drop out of this consciousness automatically as soon as effect of drug comes to end.
  Therefore, people, intensively the creative in the work, balance on the brink of the highest and lowest consciousness with a possibility of offset into the lowest consciousness, more precisely, replacement of the highest consciousness by it. Hence the high percentage of fallen into the madness of artists, poets and writers, suicide and drug addiction among them.
  5
  Be that as it may, one of the main differences between a genius from a gifted (talented) person or even just a creative person is that, a genius, using inspiration, as a rule, spontaneously, nevertheless, consistently carries out an enormous preliminary analytical and synthetic work on research of existing knowledge in this field and related disciplines, puts real and thought experiments, thereby achieving the most accurate and at the same time capacious goal-setting, automatically moving himself into the sphere of insight (inspiration), when this process arrives, thereby increasing the chances of receiving an adequate response, emerging in his own head during the insight, as well as the chances of retaining and decoding the information received. At the same time, a genius, setting ambitious goals, must possess the ability to transform this information into a digestible form, otherwise even descendants will not understand it.
  Similar process, owing to scale (enormity, immensity) of the purposes and, therefore, its labor input, complexity and unusual as well as a necessary combination of structure of a brain (the congenital endowment arising thanks to an accidental overlap of certain fields and subfields of a brain, the existence of subfields and the sizes of fields and subfields), knowledge, abilities, experience, this or that technique of an entrance to insight, in science happens extremely seldom, if, of course, to cut off those numerous discoveries and inventions that occur in a similar pattern, but on a different scale.
  In addition, extremely rare is created the proportionality (harmony) of the interest and abilities of the person, expressed in striving for the ideal, that is, for the beautiful, without which genius is not manifested.
  Thus, the main difference between a genius and talent is determined by the scale (enormity, immensity) of actions in the ability to consider not an isolated fact or problem, but in the ability to put together a "workable" structure from known discoveries and experiments, which formally may not be related to each other, but an adequate connection arises by adding to the initial assembly of one"s own "stroke" obtained during the insight, that is, a new element connecting the entire "construction". And this creation, especially in science, does not develop smoothly preceding compositions, showing their other sides, and it contrasts with them abruptly or even contradicts them. Thus, a completely different direction in science, art, technology is created. For example, in science it was quantum mechanics, in art - impressionism, in technology - Internet.
  The base of this process is self-consciousness which is manifested in separation of the person in own consciousness from the environment, creating his subjectness which in turn gives the chance consciously to accumulate and systematize information, combining it with the current information, that broadens horizon and accelerates process of knowledge both for the subject, and for all community of human individuals, developing thereby the most intensively each individual consciousness.
  And the top of the creative process manifests itself in genius, since the genius manages to absorb, master and transform the maximum possible information flows that fall on the era of his existence, the final content of which is fundamentally new (non-obvious) knowledge, which provides with its quality an access to the next level of finding the truth in its expression as close as possible to the beautiful.
  If talents in their multitude as compared with the few geniuses, as a rule, solve purely practical (applied) problems, which are often put not by them, using their abilities and practices, then the few geniuses, forgetting about routine, about the particulars of everyday life, try to establish still unknown to the world connection without any pragmatics and, as a rule, with damage to themselves in private life because immersion to the world of the ideas and high aspirations distracts them from commercialism and household comfort, but urges them to high aspirations, despite all difficulties and burdens of similar work.
  The basis of such acts of a genius, as indeed all creative people, lies an intense dissatisfaction of their lowest consciousness, demanding to dominate in surrounding of similar themselves, if are such abilities and opportunities, and the highest consciousness in this case assents with the lowest consciousness, supporting it for a time of insight.
  At this, the difference between genius from all other individuals consists that the dissatisfaction of his highest consciousness with the imbalance in concrete sphere of creativity is expressed as much as possible in his demand for the most harmonious structure of the elements of this sphere and, therefore, - to the most adequate explanation of their functioning at this stage.
  To illustrate, we compare the specifics of the work and, accordingly, the achievements of Nikola Tesla and Thomas Edison in the technical field.
  Tesla, independently discovering the phenomenon of a rotating magnetic field, immediately offered to use it to produce alternating current, having laid the foundations of all electrical engineering, he was the first to achieve the transmission of radio signals over a considerable distance, initiating all developments in the field of wireless communication technologies.
  Edison, unlike Tesla, was limited in the activity only to local inventions and improvements. In particular, he improved the typewriter, telegraph, phone, thought up a phonograph, offered one of versions of the glow lamp (with coal thread).
  As you can see, this example clearly shows the difference between a genius and a talent, at least, in the scale (enormity, immensity) of the tasks to be solved.
  Quite impressive and original was the approach to the work of many famous artists of Renaissance, when they, having charged the work on the subject and composition, specified by them to own pupils, were approaching on the final stage to the picture and were making a few brush strokes, turning this picture into an unthinkable masterpiece.
  In general, any masterpiece is the most complete understanding of the object in which the author temporarily merges with necessary to him surrounding. And how he technically frames this process - is another question. In particular, the Impressionist writing technique was not so good compared to the artists who painted ordinary landscapes, but they caught something new and alive - in the flickering of shadows, turning heads, an unusual combination of colors and shapes, which allowed them to enter eternity.
  So copying masterpieces in any field of activity resembles an attempt to make a living person from a log.
  The same principle of the scale magnitude in the association of supposedly the incompatible, or at least not quite close, with the addition of the still unknown, but practically the eternal, differed William Shakespeare in art, and in science - Albert Einstein
  It is known that Shakespeare for the most part took plots and schemes from already published literary works and transformed them in his own way, differing mainly by the fact that he had been transferring ordinary life conflicts into the exteriors of the interaction of the greats of this world and had been giving them a philosophical meaning of the eternal riddle, tearing thereby from the routine.
  Therefore, his contemporaries were more interested in the plays of Francis Beaumont, Christopher Marlowe and other talented playwrights of the time, who beautifully reflected the burning events of that time in their works.
  But now they are forgotten, but Shakespeare is fresh and new, and still mysterious even in the authorship of his plays. This is what the scale (immensity) and the demonstration of the true unrevealed and mystery of human existence and eternal collisions in it means.
  In particular, Shakespeare, having uttered by Hamlet's mouths the words "To be or not to be, that is the question", could not help becoming famous for centuries, if only because so far no one really answered this question, although Shakespeare hinted at some unknown "Not to be" and the injustice of life ("to be"), showing that the routine of ordinary life does not at all mean the revelation of the secret of both "not to be" and "to be," i.e. for what need that and another, and also - for whom !? In other words, Shakespeare put all of us on the threshold of the unsolvable, so as we not to be arrogant, and at the same time showed the eternal fearfulness of the overwhelming majority before that and another.
  Let's also compare the Nobel laureate Albert Einstein with the Nobel laureates Willard Boyle and Charles Wilson, in order to show and in science the difference in the choice of problems and their scale between geniuses and talents.
  A. Einstein - developed throughout his life a number of fundamental theories.
  In particular, these were: the special theory of relativity, the general theory of relativity, which, with its unusual representation of time, was shockinghe entire scientific community for many years, the quantum theory of the photoelectric effect, the quantum theory of heat capacity, the theory of induced radiation.
  At this, for the special theory of relativity, the main "stroke" that Einstein introduced into this concept was the following: the invariance of the speed of light, that is, its independence of the speed of an observer. By this, Einstein spurned the traditional concept of the ether as a whole, that is, the medium in which light waves should propagate at a speed varying depending on the speed of the observer relative to the ether.
  Besides, Einstein managed to connect the concepts separated earlier in physics - mass and energy, having united them in formula E = mc², having proved thereby that conservation law of mass and the law to conservation of energy are parts of more general law of communication of mass and energy according to which it is possible to turn mass into energy and energy in mass.
  W. S. Boyle, received the Nobel Prize for his participation in the development of optical semiconductor sensors (CCD sensor).
  C. T. Wilson received the Nobel Prize for the invention of the camera, which allows to detect the trajectories of electrically charged particles using vapor condensation.
  From the above we can also see that the genius manages o create such a new in theory or in practice that it comes closest to the harmony of Creation at its gradual disclosure, that is, to what in our reality is called beautiful.
  Similar rapprochement with the beautiful, that is, equilibrium-harmonious (sustainable) for the person succeeds not with the use of combinatorics (logical constructions), which does not give a fundamentally new at all, inasmuch it is dominated by flipping through variants of a known (chess, artificial intelligence), at this, a sample of combination concerning novelty is a harvester.
  To discover the hidden, more precisely, to find unknown connections and patterns the most effectively a person is capable only with the use of insight, which is available to all creative people, distinguishing a genius, except, of course, some abilities, which, however, can be quite modest (A. Einstein), exactly thanks to the choice of a large-scale goal and maximum immersion in the problem, including the past experience and current experimental results, which allows intensively concentrating, i.e. attracting all resources of own organism (the significant part of all existing neurons, and not just the brain neurons during insight, or, in the other words, uniting resources of both the lowest, and highest of types of consciousness) that is expressed in use not only the available practices, but also all content of subconscious memory, to find sooner or later the required solution as it was made, for example, by D. I. Mendeleyev.
  He discovered the periodic law of chemical elements, having formulated it quite unusual way and very general: the properties of elements, and therefore and the properties of the simple and complex objects, formed by them, are in periodic dependence on their atomic weight. That is, despite of all distinction of the known elements, he distributed them only on atomic weight, tabulating, which gave the chance to predict and existence of still unknown elements.
  The product of a genius can be not only a theory that explains in a new way those or phenomena, but also a breathtaking symphony, a colonnade of an ancient temple, etc.
  For all its large scale, the works of a genius, as a rule, contrast with the previous ones, either explaining the phenomena in another way, either offering a different music harmony, or changing the architectural style.
  As it does not seem paradoxical, but, as a rule, geniuses in the field of thinking do not always possess some extraordinary abilities of nature (giftedness), for example, exceptional memory, ultrafast intelligence, the strongest susceptibility, the ability to carry out in the mind super-difficult calculations, etc. In particular, Einstein did not particularly welcome mathematics.
  At this, abilities of geniuses of certain field of activity to unite and generalize the seemingly disparate phenomena have more than, and own results, quite contradictory in the opinion of scientific community, geniuses acquire thanks to the concentration on a problem and the appeal to intuition which prompts to them how to eliminate the seeming contradictions between the phenomena and objects by introducing the new elements, which "fasten" their new construction.
  One of the most characteristic examples of this action is the same Mendeleev who, by comparing different substances according to atomic weight, has distributed elements depending on their atomic weight among rows, groups and periods, and his table made it possible to predict the existence of still unknown elements.
  Figuratively speaking, a genius covers the future with his scope, and a talent, despite all his endowments, sagacity, experience, training, concentrates on the point solution of current problems, and he has not been given a glimpse into the future.
  On the other hand, geniuses in art are simply obliged, besides told, to have pronounced endowments in perception of the concrete phenomena, in particular, the composers and conductors - sounds (acoustics), the painters - color spectrum (lighting and shades of light), unusual composite decisions at the translation of volume images on the plane
  In addition to the above the genius of the physics of A. Einstein, the technical genius - N. Tesla, the genius in the field of chemistry I. Mendeleev, the genius of the literature of V. Shakespeare, it makes sense to name some, the most prominent representatives of creativity in other its fields.
  Undoubtedly, genius-thinkers for all times and peoples are Plato and Aristotle, from whom both science and art have come.
  Undoubtedly, the geniuses-innovators in the field of music were Joseph Haydn, who laid the foundations of the symphony and string quartet; Johann Sebastian Bach - the greatest master of polyphony, who united unusually harmoniously the features of different musical styles his "Well-Tempered Clavier" became base of a cycle of the parts sounding in all tonalities; Wolfgang Amadeus Mozart, the first organically linking the opera music with a lively and detailed development of the action; Richard Wagner - the creator of the new opera, programmatically combining both music and drama, where vocal and symphonic scenes flow into one another, and arias and duets turn into monologues and dialogues.
  The genius-innovator in art, science and engineering was Leonardo da Vinci, who developed a new pictorial technique with blurring lines, haze between the audience and the depicted object, thereby as if reviving image, not to mention the many inventions - epoch-making, but unclaimed (parachute, bike, tank, robot, spotlight) and the ideas of the airplane and helicopter.
  Rembrandt - the master of a chiaroscuro in the portrait painting, original on composition, portraying models as if unchained and in the movement, became a harbinger of an era of realism and impressionism.
  This enumeration could be continued, but in the Internet era it is not difficult to get acquainted with other geniuses-revolutionaries of creativity, especially since their number is relatively small.
  6
  In conclusion, we note the following.
  The source of development of each individual and his communities is the dissatisfaction of human consciousness.
  Accordingly, the driving force of this development is the confrontation between the lowest (subconscious) and highest (self-consciousness) types of consciousness. More about this is stated in my work "The Driving Force and Source of Development of the person and His Communities", posted on the website www.litres.ru
  The incentive of development of consciousness of the person is interest (see, e.g., on the same website work "Why and due to what are manifested the interest and interesting?" in the collection in Russian "It's the other way around. Answers to tricky questions about interesting things").
  The way to achieve any new result is a combination of logical and intuitive approaches to all activities.
  Geniuses throughout the history of civilization in different spheres of activity were and are at the top of the creative pyramid of mankind, thinking the most scale, obtaining constructively and productively the fundamentally new knowledge - basically opening new laws and trends in science, as well as new directions in engineering and art, thus ensuring the most effective development of both an individual representative of humanity and the entire civilization.
  At all this, the large scale, which by all means is expressed in creativity of the genius unlike talent, is provided how it was shown above, rather long coincidence of aspirations of the lowest (subconscious) and the highest (self-consciousness) of types of consciousness together with intelligence during insight, when on the solution of objectives, that is, for the gain and processing of information, geniuses are able to use the significant part of all 150 billion neurons of own body during this coincidence, not just 11-19 billion neurons of the brain (the process of insight), and the incentive to solve large-scale problems of increased difficulty is to strive to the most interesting in this sphere, that is, the most harmonious (the beautiful).
  Scanning all the departments of memory in combination with the information coming in through the adequately allocated channels is not always, but at least once in life can give the desired or unexpected result, which reverses modern ideas in this field.
  Nevertheless, genius, as well as all other people, experiences from time to time the dissatisfaction both himself, and the environment, differing at the same time by the highest degree of this main feature of any active in the form of the lowest and highest consciousness and ability to unite the force of both forms of the consciousness together in certain periods, achieving thereby the most effective use of process of inspiration (insight) some kind by resonance of both types of consciousness.
  This dissatisfaction of the genius is expressed also in the greatest possible freedom of his acts as he arranges full or almost final fracture former great and universally recognized, and in its place offers a new, unfamiliar, plunging society into doubts and regrets, and oneself - into a more or less significant loss of communication with its own surroundings, pulling away oneself in a certain measure of from conservatism and misunderstanding of the events by these surroundings.
  In the same way, the force that drives the genius, arising as a result of the struggle in him the lowest (subconscious) and the highest types of consciousness, distinguishes it from all other individuals by its intensity, since both of these types of consciousness reach at him the highest value.
  Below the cohort of talents of various kinds is located, already much more big on number in comparison with geniuses, by few for all history of mankind.
  Talents are capable, as well as geniuses to receive the essentially new knowledge, however, more specific, applied - for the needs of the day, though some of their achievements, like wheel, compass, fireworks, rockets, temples frescos are used still.
  They reflect mainly the cultural and technological demands of their epochs in books, sculptures, paintings, inventions, creating a unique flavor of each era, significantly improving life, technology, raising the level of culture of the entire population.
  Naturally, the fundamentally new (non-obvious) knowledge, talents are also obtained using the procedure of insight, but the tasks they solve are more specific, pragmatic and, as a rule, - less complex, and therefore the deep into insight takes them relatively less time without requiring enormous strain of the whole organism, and over the course of a lifetime, they can reach their goals repeatedly.
  Therefore, everything necessary to gain new knowledge, namely: dissatisfaction of both types of consciousness, the driving force of the development of individual, such incentive for development as an interest, duration of insight, the scale of own expression at talents, and even more so - at other individuals, respectively weaker or less than geniuses, whereas abilities (giftedness) among geniuses can be expressed less prominently than among talents.
  Under them settles down incomparably more considerable numerically a stratum of creative persons.
  Their main feature is the ability - same as well as geniuses and talents - to receive essentially new, that is, non-obvious knowledge, mainly due to intuition in the form of involuntary short-term inspiration, as well as a sufficient level of intelligence, experience, education, certain skills and abilities.
  But all these properties are expressed in them much weaker than those of geniuses and talents. They often don't have enough mind, that is, analytical-synthetic abilities (acumen), as well as experience. The professional skills, are also often not enough to get results adequate to their intentions, but they neglect logical constructions, combinatorics, clearly feeling their creative abilities.
  Eventually, products of their activity are the most part mediocre or at all worthless. In literature they come down to graphomania, in science - to unrealizable ideas and projects, in engineering - to inefficient though often original decisions.
  The lowest part of this their kind pyramid, more precisely, its foundation, is almost all the rest of adult humanity.
  Each of his representatives, possessing self-consciousness, is also able to receive new knowledge, but, as a rule, this part of the population is not enough education, culture, experience, qualifications, abilities, including and the ability to insight, or conditions for expression of the available properties just are absent.
  For this reason, they are limited to either combinatorics, which also provides an opportunity to get new knowledge, but of a more "lower grade", or by repeating methods already worked out by learning them, or by imitating the creative activity that is most flourishing in bureaucratic structures.
  Besides, rather thin ratio and intensity of manifestation of the lowest and highest forms of consciousness characteristic of creative persons, for the rest of the adult population is represented otherwise, being reflected the most negatively in lumpen and criminals, or are fraught with insufficiency for open expression of creativity (philistines).
  The main strata of society are described in more detail in Chapter 4.2 of my work "The Driving Force and Source of Development of The person and His Communities" (website www.litres.ru).
  All this does not mean a condemnation in particular, for the largest segment of the population - philistines, since even at the absence of giftedness (corresponding to the structure of the brain), one can initiatively, that is, working on oneself, to develop intelligence (ingenuity), to increase the manifestation of lower and higher forms of consciousness, removing lethargy and indifference, for example, by detecting the new interests. Along with that, similar initiatives are capable to break balance between the lowest and the highest consciousness forms, characteristic of a stratum of ordinary people (philistines), having attached thereby the individual or to creative persons, or, at achievement of appropriate level of education, to an intellectual-informal stratum of society. And to spur additionally similar changes are capable critical external events-wars, crises, natural disasters,
  Therefore, externally inert mass of people in the face of the philistines is actually a bottomless reservoir, from which is scooped and creative, and opposition, and managing strata of society.
  Let's remind, nevertheless, that the basis of all aspirations of the person - dissatisfaction of his consciousness in relation to itself and to the environment, surrounding him - comes to him from the lowest consciousness in its aspiration to creation of more conveniences to existence.
  However, this individualist feeling is combined with their highest consciousness, the dissatisfaction of which by insufficient public comfort, development of science and art, reaching high degree, altruistically demands to extend achievements of a civilization and culture to all.
  But, at this, the lowest consciousness dominates, because the activity of these individuals is manifested mostly instinctively, without much reflections, with a minimum of reasonableness, while giving, nevertheless, the most creative persons from all living.
  Thus, the top of the creative process manifests itself in genius, since the genius, in contrast to all the other individuals, manages to absorb, master and transform the maximum possible information flows that fall on the era of his existence, the final content of which is fundamentally new (non-obvious) knowledge, which provides with its quality an access to the next level of finding the truth in its expression as close as possible to the beautiful.
  The theme of the beautiful is covered in more detail in the work "Why and due to what are manifested the interest and interesting?" - the collection in Russian "It's the other way around. Answers to tricky questions about interesting things" (website www.litres.ru).
  
  Chapter 16.
  Whether it is worth being "treated" for stupidity!?
  
  Whether there is a purpose in existence of blockheads? Probably, they represent the transitional stage to more developed mammals, but, nevertheless, in further blockheads don't leave them.
  Many prominent people were being surprised at the enduring human stupidity, and even left interesting notes, though not about themselves, but about their friends, and even wrote whole treatises about this known phenomenon, which, nevertheless, unclear for them from where undertook - because at animals and plant stupidity is missing.
  It follows that stupidity is a purely human feature, and its source is not the animal or plant worlds (fauna and flora).
  Paradoxically, all the persons recognized as great were at the same time decent fools.
  Alexander of Macedon, despite the obvious stupidity of this enterprise, tried to conquer the whole world, but, having received a misfire in India, was upset and died very young.
  Napoleon, mindful of the fate of the aforementioned Alexander, confined himself to Europe, although slightly affecting Africa and the Middle East. But a change in quantity does not mean a decrease in stupidity, and its end was also untimely and sad.
  About omissions of Karl Marx, which involuntarily were confirmed by Lenin and Stalin, only the lazy or illiterate do not know. Their obvious stupidity, however, gave hope for many, which also does not indicate the mind of these many. However, hope quickly gave way to disappointment, but the invariable stupidity of the crowd will still never change the belief in a better future, which in fact will always remain beyond the horizon.
  Philosophers-orthodoxes, as a rule, beat the air, inventing any nonsenses which are difficult for checking, summoning, nevertheless, respect from educated, reasonable, and thereof limited, that is silly public which, naturally, with awe perceives their ideas, which are coming down, in fact, to fight for all good against all bad.
  The masses do not heed the prudent advice of the orthodoxes or simply do not notice them, instinctively feeling their stupidity, but, nevertheless, by virtue of their own stupidity, they nevertheless fall into the trap of already cunning politicians-deceivers who promise a land of milk and honey in the near future, if a little to tolerate as well as smite the enemies who can always be found.
  True, it was precisely the deceivers-politicians drink the pleasant jelly, rejoicing at their own difference from the broad and stupid masses of the working people. However, these not less silly liars do not understand that similar feeding up to the glut is one of the main properties of monkeys. Therefore, both politicians and all those in power do not differ much from primates, which, of course, is a shame for them, but a fact.
  However, there are also people noble.
  Here is Socrates - and behaved correctly, and spoke often truly, trying to move fellow citizens in the direction of truth and justice. Stupid, but cunning fellow citizens did not like it, and they forced him to poison, so as not he did not get in everyone's way. Alas, Socrates's stupidity was that he has confused himself with a society that had not yet matured up to him.
  History convincingly showed that not only Socrates, but also others - clearly noble people, apparently out of stupidity, were greatly mistaken in the effective implementation of their own nobility into the masses, who, however, responded to their ideas differently, but even in the best case, understanding of these ideas was distorted, and at a convenient situation they would have begun stealing again.
  All persons of science also did not possess and now do not have a great mind. Otherwise, they would not try to uncover the secrets of beingness by considering, analyzing and classifying facts, which can be done endlessly without much sense, since they all the same won't manage to go beyond limits of own sensations and own brains. But they are faithful in their tenacity to reveal the secret of beingness precisely because of stupidity, because, firstly, the faith has no relation to science, and secondly, they won"t be able to look into the beyond, just like they cannot, looking at themselves in a mirror, to glance on the reverse side of this mirror.
  In contrast to science, priests proudly exclaim that thanks to faith, they and their flocks every day in prayers manage to look into the otherworldly, calling it God. Actually the priests and for themselves, and all rest, owing to own nonsense and ignorance of crowd, just fooling the heads, since, by their own words, it is impossible - neither to see, nor comprehend God, who is the inexpressible. However, the similar stupidity gives a lot of useful to the priests - the power over crowd and pleasant wordly life on the levies from the faithful, and to crowd of believers significantly facilitates life, allowing to move away temporarily from all struggles of life into the virtual world of angels and archangels.
  People of art have always been considered by the rest of the population as fools precisely because of this unworthy in the opinion of any sane person occupation, which, as a rule, did not give a good income and all time forced artists, sculptors, poets and other people of art to humiliate themselves before the powers that be, but, nevertheless, interrupting from bread to kvass with rare exceptions. Examples of this can serve Leonardo da Vinci and Michelangelo, who the entire life humiliated themselves before tyrants, Mikhail Lomonosov and Alexander Pushkin, who composed the laudatory odes to tsars, the magnificent ballerinas and actresses, compelled, in addition to their main occupation, to be concubines of aristocrats or wealthy merchants. This list goes on and on. Therefore, the stupidity of actors and artists who go to such costs of their own dignity is obvious, since they could not come up with anything else for themselves.
  There is nothing to talk about the crowd of philistines. It is not for nothing that they are compared with rams because of a lack of independence and, so, those who are easily amenable to the exhortations of any sweet-talking goat.
  However, stupidity is multifaceted, and it, as seen from the above, although to varying degrees, but, nevertheless, covers the entire population.
  In particular, there are very positive fools who all adult life directs themselves on the invention of "bicycle". Most of these persons has no deep mind and broad knowledge, but their stupidity such is, that all of them are equally directed on inventing something new and unusual, suffering in this case the permanent failures, but not losing optimism to death. Nevertheless, some of these rather broad creative masses are "get out into the people", coming up with really something useful. It was this relatively small cohort of foolish inventors that ultimately created and continues to move our technological civilization forward, having come up with everything from a wheel to rockets and the Internet, from paintings on a wall to a television screen, from writing texts on papyrus up to e-books, etc.
  That is, there are suckers in society, always overwhelmed by a deep feeling of dissatisfaction in relation to their environment, which comes to them from the lowest (natural)consciousness in its aspiration to creation of the biggest conveniences to existence. However, this individualist feeling is combined with their quite high level of self-consciousness, the dissatisfaction of which by insufficient public comfort, development of science and art, reaching high degree, altruistically demands to extend achievements of a civilization and culture to all.
  But, at this, the lowest consciousness dominates, because the activity of these individuals are manifested mostly instinctively, without much reflections, with a minimum of reasonableness, while giving, nevertheless, the most creative persons from all living.
  This category of any community prefers non-standard life situations owing to rejection of only formal-logical approaches to life - such a life for them is boring and meaningless, like working on a conveyor for tightening nuts.
  True, there are not so many talents among them, but this does not depend on education and upbringing, but on the size of individual fields and subfields of the brain, as well as their combination - not too common - favorable for certain types of the creative activity.
  However, the specified combination of both types of consciousness at them, irrespective of existence of talents and abilities, steadily attracts them to creative activity.
  They always try to create, often forgetting about rest.
  Grafomanians write, artists draw, sculptors sculpt with varying degrees of success, composers mix sounds to achieve a somewhat interesting combination, inventors and innovators of all kinds create new devices, programs, receiving, however, often the same bike, but all they and other creators of the new or unusual, despite the mostly depressing results of their creative efforts, don"t want to join the ordinary civil "swamp", being intoxicated by the apparent for them the transformation of the world and society, especially that the civilization level, indeed, is growing both culturally and technologically thanks to the efforts of representatives of their company, and not someone else.
  Naturally, they are proud of this, and if suddenly, for reasons beyond their control, these creative ardor is withdrawn, then life loses all meaning.
  There is also one more category of the most culturally advanced simpletons- humanitarians, as a rule, well-educated, quick-witted, rather energetic, and therefore perfectly aware of the injustice of social relations, when which for the most part sheer dullards or bloodthirsty bandits rule the rest.
  These informal intellectuals, pursuing basically the goals opposite to the goals of the representatives of the power elite, are forced to appeal to the people, proving their rightness and anti-people of the elite-oppressor, which, in turn, must justify itself and stigmatize by shame of the rotten informal-dreamers who can only speak, not rule and predominate.
  I.e., under informal intellectuals should be understood as not indifferent people of intellectual labor, intellectuals of various kinds, as well as relatively few representatives of the rest of the population who managed to somehow rise in their self-consciousness to the level that dictates them an aversion to the immoral and self-serving behavior of the power elite.
  Informal intellectuals have the hope of reorganizing society in the direction of harmony, which means, for their reasons, achievement one fine day equality, fraternity and at the same time liberty, without understanding that liberty always resists to equality, justice, destroying any stability. But this hope for harmonious world order can never disappear in their blissful consciousness: they as true humanists, are not capable to believe that horrors of our world cannot turn into prosperity of each person and all mankind eventually.
  In other words, the monkey essence manifests itself in them in this kind of mentality, when they cannot resist the aspiration, built, as it seems to them, on iron logic, based on direct vision, which presents for them beingness with a clear disproportion, and they are sure, that the correction of this "incorrectness" is a law of social development, without understanding that immediate vision, even if framed in a law-based form, does not coincide with the true state of affairs: in particular, the benevolent idea to eliminate the flagrant contradiction in society, making it so that there are no rich and poor, seeming absolutely true, leads to complete absurdity and cataclysms of various kinds when it is realized, that is, all their efforts turn to dust, since such reforming never succeeds - society automatically returns to its previous - antagonistic order.
  Nevertheless, the informal intellectuals do not calm down, but their obvious stupidity, on the other hand, turns out to be positive, maintaining constant tension in society, and thereby expressing in open form one of the driving forces of social development.
  The informally-oppositional part of intellectuals, to which various educated people from this or that generation can be attributed, are active, honest, sincerely wishing good to the people, that is, with the dominant higher consciousness, - have never joined and will not join to the hypocritical and self-interested governing elite of the state. Already reached level of the highest consciousness, putting material benefits on the last place among life values, will not allow them to commit similar. Therefore, they will always expose the unscrupulous, hypocritical and thievish individuals in power of this world, to fight for the rights and civil liberties of workers, involving them in this fight as much as possible widely.
  Thereby, their opposition to imperious elite does not allow society to freeze in place, being reflection of antagonism of the lowest and highest types of consciousness in each person.
  The struggle between them. when the passive behavior the most part of the rest of the population, occurs continuously with the dominance of a more energetic governing elite, which is provoking self-hatred from everyone else, and thus forming that antagonism that does not allow society to stop in developing.
  Thereby, the people, willy-nilly, are involved by energy of this struggle into a forward motion, which can also be evolutionary at the consent of the power elite with the opposition from the nonconformists-intellectuals to certain compromises in the interests of the working masses, but it can jump into a different course if there is no such agreement, which is reflected in the public consciousness as a clear injustice, transforming into a more or less successful attempt to remove the ruling elite from power upon the occurrence of suitable conditions.
  At first glance it seems that these informal intellectuals are definitely the most intelligent. And this is true, but, alas, at the same time they are fantastically stupid, since the main thing in their hearts and minds is actually by nothing really backed up the belief in creation thanks to all-people efforts, supposedly in accordance with open by them - also by stupidity and thoughtlessness - the "laws" of social development, that is, by the purest linden, absolute harmony on the planet - a kind of earthly paradise, where everyone will be rewarded according to his needs. How only to know the boundary of these needs-appetite?
  But paradise does not arrive in any way, bringing grief to their hearts, but the stupidity of informal intellectuals has no boundaries, and they continue their noble activity, although the most energetic of them, like Lenin and Mao Zedong, did a lot of work without getting what they were looking, having exterminated along the way tens of millions of people who have treated very skeptical about the ideas they were tried to bring to life.
  And still, it is necessary to decide somehow on a happy condition of stupidity, which at the same time can bring many troubles as it is visible from the above, to anyone, despite of powerful intelligence or its absence.
  In essence, stupidity can be defined as an inadequate reaction to what is happening, as a result of a person"s falsely understood or underestimated situation, which, of course, can happen to everyone, and which can lead both to fatal results for a given person and his environment, and simply to mockeries over the blockhead, who is creating God knows what.
  In our opinion, stupidity is manifested in the borderline state of consciousness, that is, in a relatively narrow field - between the instinctive-reflex (animal) consciousness and self-consciousness.
  Self-awareness is a property that is available only to a person. It distinguishes any person - regardless of his intellect - from animals with projective thinking thanks which the person can break out of the environment, consciously changing it and oneself - and not only for utilitarian purposes, while the animal consciousness requires pleasant food and strives only for dominance to acquire the best conditions for life and reproduction, but only according to standard tracing papers in the form of instincts and reflexes, and awareness themselves as self-valuable subjects of activity does not appear in animals even when the reaction to what happened leads them to injuries and other negative consequences, but is taken into account subconsciously, passing into the generations with the formation of additional instincts and reflexes.
  A person, since he has two states of consciousness, thereby receives a conditional field bordering between them, unlike animals, although consciousness is indivisible, but, nevertheless, each of both of these noted states of consciousness can manifest itself to a greater or lesser extent - to varying degrees of influence on each other. In this rather "narrow" field, a person is also capable of acquiring ideas and drawing up projects as products of self-consciousness, but, being under the strongest pressure of the animal consciousness, he, like animals, is subconsciously sure of the correctness of own actions and direct vision, not understanding that he has already gone from the natural environment to another, where, in addition to tactics, a strategy with appropriate assessments and, at least, analytical and synthetic thinking is required, and where instincts and reflexes (animal intelligence) cease to work adequately in accordance with incoming requests within the framework of the artificial sphere of self-consciousness, reflecting the moral and cultural rules of the human hostels, not just the natural environment.
  Therefore, the reaction of a person who is in such a borderline state of consciousness, which can be both short-term and very long, as a rule, does not assumes the verified actions within the cultural environment, in particular, the analytical and synthetic brain work or due to a lack of time for reflection, either poor intelligence, or ignorance, or adherence to traditions that are currently unfit, or under influence of extraneous hindrances, etc.
  The impossibility of exercise of the verified acts within the frameworks of the cultural environment leads to their replacement with acts according to reasons of animal intelligence in this occasion, leading the person to actions, disproportionate to the cultural environment, but quite efficient with position of the animal consciousness, however - inadequate, that is, stupid from the position of an outside observer of the same cultural environment. Although sometimes the subject of action understands his stupidity and tries to disguise it with a different degree of success.
  Someone can quite often get out of this semi-animal state, containing a lot of tactical tricks and cunning twists, but there are not too many of them. Most are being limited to the framework of habits and faith, living in a half-sleep life in the manner of a sleepwalkers, "preserving" themselves in endless dullness and mental laziness, doing about the same thing every day.
  Although, in principle, the developed self-awareness makes it possible quite often to distance oneself from a dull, semi-animal existence; however, the animal essence of man is not asleep, throwing even the most intelligent and discriminating, for example, into the arms of passion and unpredictable acts, stupider than that cannot be.
  Thousands of novels have been written about this. Partly very interesting.
  So, if someone thinks that progress is purely a matter of the clever persons, then he is deeply mistaken, since they are often more stupid than everyone else. It's not so simple, because stupidity captures all sectors of society and all individuals - the question is only in the degree and place of the individual.
  The most sophisticated clever people - mostly men of science, how is believed, for the most part, - are only cunning and well-educated deceivers who, by their stupidity, are not capable of coming up with anything original. Therefore, they only classify and frame what was invented and discovered by others - relatively by the small-minded creative people who, without going into deep analysis, for the thousandth time, after fruitless vigils and many mistakes, finally reach something new and valuable, which is immediately picked up by academic wiseacres, often attributed to them, and replicated for mass consumption in one volume or another.
  Truly, it seems that mass diverse stupidity moves the world.
  Otherwise there would be no depriving of property leading to wars, contentions, quarrels and to the similar nonsenses demanding more perfect weapon, solid economy, a great number of obedient soldiers, etc., i.e., after all, gives the start to the development of technologies that, as a result, attracts also the general growth of economy. In a word - everything for victory for a fun and comfortable life. The world simply cannot stand still under the onslaught of the permanent stupidity of the entire aggregate of individuals, which, as can be seen from history, leads to a rather intensive civilizational and cultural development.
  Philosophers and sociologists are trying rather clumsy to justify the need for all these troubles - from wars to poverty, which do not directly bring anything good, but are repeated over and over again. They invent all kinds of cycles, socio-economic formations, hostel laws, moral principles, etc., presuming among them a significant role for the personality in history.
  But what role can there be here? With such personalities and such crowd, there can only be a story by dunces, which is progressing and, perhaps, itself is surprised at what is happening on a similar idiotic background.
  But it is necessary to be fair.
  Progress even among community of lazy and spiteful fools, whom only circumstances force to earn on livelihood, - otherwise they would continue to tear bananas and figs from the branches - is impossible to deny.
  And it means that to progress nonsense not the hindrance, and here excessive mind (and respectively the excessive nonsense permanently inherent in this mind) can do much more troubles, up to elimination of almost all population for the sake of an interesting scientific experiment.
  Therefore, "nature" does not produce know-all scientists-experimentalists in large numbers, and, moreover, their actions carefully are controlled by the ordinary fools in power- there are no others in this place who do not want to lose their acquired prosperity and power for the sake of some experiments.
  As a result, the world still somehow exists, but on the brink: the last effort of stupidity in the person of know-all scientists-experimentalists, aimed at transferring almost all management and various types of organization in production and other economic activities to artificial intelligence, can deprive of work almost all population and what this population will do then with all his stupidity in total free time? In all likelihood, it can lose its last mind from idleness, if the next zigzag of stupidity does not help to get out of this peak position.
  But while the world is holding on, and, quite possibly, because there are enough conservatives-blockheads in it.
  It also makes sense for the order in the distribution of mutts to allocate several their main groups.
  Feeble mind (obtuseness), as a result of the underdevelopment of certain parts of the brain, complicating an adequate reaction to what is happening, and thereby leading to actions that are disproportionate to the environment, that is, stupid.
  Feeble mind (ignorance), caused mainly by difficult living conditions and hopelessness, for example, chronic poverty, monotonous work for survival, etc., which aren't allowing to the person to reveal.
  Philistine stupidity.
  It captures many comparatively well-off and quick-witted people who consider prosperous existence to be the most important thing in life, which is banal, as simple as possible, and does not require serious analytical and synthetic brain work, making a person stupid by actual inaction of brain.
  This kind of stupidity actually deprives the philistines of independence, making them susceptible to outside influences, in particular, various religious denominations and sects, as well as politicians and other fine talkers, and thereby deprives the possibility of a full, that is, creative life, which is impossible without risk, and requires maximum emancipation of consciousness, that is, liberty.
  Stupidity as sister of obstinacy.
  This kind of stupidity rests on tradition and conservatism, effectively blocking development. However, it also prevents excessive civilizational variability, preventing the progressives from tearing themselves too far away from the masses. This kind of stupidity is inherent in almost all people, especially philistines, with the exception of creative individuals whose stubbornness, in spite of everything, is oriented in the opposite direction - to the permanent search for a new for the purpose of the fastest replacement by it former that too is silly. But one stupidity counterbalances another.
  Stupidity of creative personalities as originals.
  This stupidity is also expressed in the fact that they only and do, that all time are wrong, because in a hurry to catch the unknown, and knowledge and experience is not enough. And yet sometimes they are lucky (then they call it intuition, or insight). And they continue to make mistakes and work on mistakes, achieving, but massively very rarely, results, that nevertheless spur civilization to the culturally and technologically progress one way or another.
  With all this action, with rare exceptions, a mutt does not notice his own stupidity. And this is quite natural, since he is a fool.
  But - not all - the fools in pure form! Some parasites notice their own stupidity, and try to consciously disguise it.
  With all this action, with rare exceptions, a mutt does not notice his own stupidity. And this is quite natural, since he is a fool.
  Stupidity parasitic.
  Such here persons represent pretty extensive group of the most cunning fools - deceivers-parasites, making ranks of swindlers, the powers that be, politicians, businessmen, bankers and other crooks. They perfectly realize their intellectual limitation, that is dullness, and extreme immorality - inheritance of lazy, but cunning and resourceful monkeys. They, like all parasites, but. with varying degrees of success substitute their own stupidity with highly intelligent advisers and assistants, as well as by their own energy, attentiveness and cunning, that is, creating a false opinion about themselves, but actually trying to deceive everyone. As a result, they provide a very comfortable life for themselves and their offspring, despite own mental and cultural squalor.
  So stupidity in the form of a low intellectual level, as well as deficiency of self-awareness, expressed in the absence of self-respect, with a high level of dominance, which allows them to look back at themselves and control your own shortcomings, well known to these parasites, combined with a good pragmatic (animal) mind - cunning, gives them the opportunity to successfully parasitize the rest of the population.
  Actually, cunning - their second nature. Using it, they is quite successful on the general background of the rest, generally passive population, can ensure the best food, the greatest possible comfort and the best conditions for reproductions. All else interests them a little - typical semi-animals with a human appearance: cunning, insidious, but silly as aspire not to heights of culture and human spirit, and to the most primitive - in effect, monkey life that doesn't provide development of society and by that - themselves. Though, perhaps, they like to be semi-primacies.
  For "rulers" and those in power, good is only that which is pleasant and useful for themselves. They despise others, but consider them necessary creatures, which it is desirable to use to maintain own wonderful existence.
  However, the awareness of their own original stupidity and animal nature always worries them, especially since competitors do not yawn and they need to constantly uphold, as is the case in the animal world, a busy niche of power and privileges.
  But cunning and stupidity are not able to adequately rule the world, just like an outstanding mind, due to their own limitations both in the perception of signals coming through sensations and in the processing of information entering into the brain.
  Therefore, civilization develops according to objective laws, the main of which is the struggle of natural (animal) consciousness with all its egocentrism, and self-consciousness, the most reference the altruism is basic of which.
  It is these two hypostases of human consciousness in their permanent struggle that ensure the development of human communities, not allowing them to freeze in complete dullness, satiety, indifference and laziness, against which animal consciousness does not mind, but only for oneself - beloved - to the detriment of everyone else, that does not tolerate altruistic highest consciousness (self-consciousness), desiring justice for all without exception.
  This desire for universal justice is pleasing to almost everyone, but, being ordinary stupidity, often leads to sad consequences for the population, but at the same time it contributes to social turbulence, preventing the human race from stopping in its development.
  Stupidity as the utopianism of the humanists-intellectuals.
  The dream of self-awareness with its altruism in a basis, in its most prominent representatives - from Plato and Campanella up to Lenin and Mao Zedong, is aimed, in fact, to equalize all this totality of individuals, heterogeneous in its abilities, intellect, interests, character, the level of development and education.
  It is clear, that it is even theoretically impossible, but want to. And the stupidity of these outstanding fighters for universal happiness is manifested in the form of a desire, as a rule, to forcefully plunge this motley crowd instead of the contentions, habitual for it, into some blissful harmony for everyone to achieve permanent homogeneous happiness, which in reality will never come because a person is not a frog, suitable for life in a stagnant swamp, even from pleasant jelly.
  These opposite aspirations of both forms of consciousness cannot but give rise to accelerated forward movement of human communities within the framework of civilization, but - to a certain limit, beyond which the limitations of the human psyche on the adequate perception of information lead to an information collapse, after which a new round of similar civilization develops on the wreckage of previous achievements, firmly forgotten.
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
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