Низовцев Юрий Михайлович : другие произведения.

Why does not science have the ability to identify the essence of consciousness?

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  • Аннотация:
    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.
  
  
  Contents
  
  1. Sight on the problem's history.
  1.1. Consciousness in the eyes of ancient thinkers and philosophers of the Middle Ages.
  1.2. Interpretation of the problem of consciousness before the French Revolution 1789.
  1.3. Further philosophy on the phenomenon of consciousness.
  1.4. Dialectical materialists (Marxists) about consciousness.
  1.5. Modern approaches to the interpretation of consciousness.
  2. Consciousness as the active in Creation.
  3. The role of consciousness in beingness (the current reality) and Creation as a whole.
  4. The infinite, but discrete "circulation" of consciousness between an infinity out of time and the current reality.
  Conclusions.
  
  
  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 troubles 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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