# On the connection of cognition, information, consciousness and thinking (collection)

Юрий Михайлович Низовцев

Active cognition is impossible without conscious immersion in the flows of information and their comprehension to transfer a word into a deed, the main role in which creative people play.

Key words: information, cognition, thinking, consciousness, self-consciousness.


Table of contents


Part 1. Why is there no a matter without a word?

Part 2. Is an information society possible?

Part 3. On the ratio of cognition and consciousness.

Part 4. On the role of randomness in Creation.

Part 5. On the relationship between consciousness and technology.

Part 6. On the similarities and differences between the thinking of animals, people and artificial intelligence.

Part 7. About the origins and peculiarities of thinking of the creative people and the smart people.


Part 1. Why is there no a matter without a word?

The difference between people and animals is especially evident in the communication of both. In particular, even the most highly developed animals do not own the word, replacing it in communication with gestures and inarticulate sounds. Therefore, it makes sense to find out why and how gestures and sounds, which are the only means of communication for animals, were supplemented by words and meaningful coherent speech, and later by writing, and what role does the image and collective labor play here?

In order to find out why and how gestures and sounds, which sometimes also acquire symbolic meaning, which are used by animals as means of communication, were supplemented by words and meaningful coherent speech, it is necessary, apparently, to first turn to animals, the most advanced of which, in terms of intelligence and communication, are chimpanzees.

People, and it is hardly worth arguing with this, are the heirs of primates.

Therefore, like primates, they strive for food, their own reproduction, improvement of their position among their relatives and comfort, using such basic properties of their individuality, developed over millions of years of evolution, as quick-wittedness, sensitivity, impressionability, decisiveness, one or another degree of sociability, the ability to pry, dominance, perseverance, cooperation in actions, which in their totality, level and relationships constitute the individuality of the animal part of consciousness together with its acquired or genetic characteristics - such as appearance, temperament, adding only to them life experience, skills, behavior acquired in their niche of existence.

More details about the individuality that characterizes animals, and the personality together with the individuality that determine a human behavior, and about the basis of these properties can be found in my essay "Why and how do personality and individuality compete in a person?" (Monograph "About the origin and manifestation of personality." Chapter 1. 2024. Amazon. Yury Nizovtsev).

For primates in their extended-spatial adaptive world, since time is not perceived by them due to the focus of their imagination on the specific objects surrounding them, and they themselves feel themselves and sense their own environment as objects without including any form of generalization or abstraction. The conceptual world for them is replaced by a set of sensations that they do not want to lose, since they understand from the example of their own sleep what hopeless emptiness is.

They spend their days, with rare exceptions, extremely monotonously: they eat, play, have sex and, on occasion, try to take a higher, and therefore pleasant in terms of sensations, place in the pack.

For these activities, it is enough to have the instincts and reflexes, as well as acquired skills, and no special reflection is required with such daily repetition, in essence, of what has already taken place, with an extremely small number of changes and a practical absence of collective labor.

This kind of sluggish accommodative existence in an almost unchanging extended jungle spatial environment

To this kind of sluggish adaptive existence in an almost unchanged extended spatial environment of jungle for tens of millions of years should correspond, and, in fact, correspond, to fairly primitive and few means of communication.

Chimpanzees use vocal communication, first of all, as a signal about the presence of potential threats.

Similar information is expressed in the form of growling, squealing, screaming, but these monkeys are not capable of making articulate sounds.

A total of 12 sound combinations were identified. In particular, the chimpanzees made a single grunt when they saw food, and a series of grunts - as a sign of submissive greeting, noting their lower social status.

However, for a targeted message, chimpanzees use mainly gestures rather than sounds, urging themselves to certain actions and even conducting a dialogue. Only 66 gestures are enough for monkeys to send 19 different information signals.

Nevertheless, a variety of sounds and gestures are used by monkeys mainly for communication, and not for coordinating joint actions, which indicates their egocentrism and a slight interest in cooperation, which is needed to facilitate labor and increase its effectiveness, which is not at all required for these loafers, for whose life there are enough inarticulate sounds and several dozen gestures.

The immutability of this kind of the primate communication for tens of millions of years is perhaps the most convincing evidence that they are fully satisfied with their own adaptive existence in an extended space in which little changes.

That is, in their minds there is no understanding of their own presence in the current time, which is not required in the world of, as a rule, daily repetition of self-service activities, whereas understanding of the presence in time encourages to observe of changes in their own surrounding and, accordingly, - to think about adapting these changes, which can be initiated by themselves, to their own needs, as opposed to simply adapting to what is without much thought.

Interestingly, nature, in fact, did not go beyond primates during evolution, representing the ultimate, most highly organized version of the evolutionary development of living beings within the framework of the adaptation to the environment, which is useless to improve further, which shows the invariability of the primate organism and their behavior for tens of millions of years.

***

Nevertheless, the rather meaningless, more precisely, pleasantly thoughtless adaptive existence of hefty primates, who actually have no enemies in the thick jungle, still turned out to be surmountable, but not only purely natural forces.

This being, of course, did not leave the adaptive tactics in vain, but began to increasingly use the strategy and tactics of implementing changes through its own collective efforts around itself, having relatively quickly achieved a lot not only around itself, but also in its own organism, having increased, in particular, its ingenuity due to the growth of the brain volume and the restructuring of its structure in the direction of associative, abstract and creative thinking in order to achieve initially purely utilitarian goals: to outwit and use everybody else.

That is, these new beings came out of just one adaptive stay in only one according to their sensations of an extended space and they entered into the current time due to the coming of the understanding that they are also in it, which is confirmed by their ability to prudently dispose of them, making various plans, sometimes far-reaching.

This understanding alone provides the opportunity in a series of events to purposefully change the environment, expanding the range of pleasant sensations and achieving greater safety.

Naturally, the joint collective activity, planned-projected in its basis, requires more precise, diverse and qualitatively different forms of communication for the organization and coordination of joint work. Gestures and inarticulate sounds are not enough.

We therefore fix that the chimpanzees, as well as all other living beings that not own time, unlike a person, are located only in the space of repetitive homogeneous relationships leading with instincts and reflexes, and using, as a rule, the trial and error method in their desire to preserve sensations and make them, if possible, more pleasant, which leads to a significant limitation in the consumption as well as generating of information flows, not allowing us to fully reveal the possibilities of living beings in relation to the development of consciousness.

The space of this half-asleep existence for them is limited only by their own sensations without any special reflections, which mainly serve to preserve the same sensations, and they do not guess about the end of these sensations, but, again, only feel it by their own decrepitude, if they manage to live to old age.

The extent of this homogeneous space of sensations is determined for them by the realities of their own environment, developed instincts, reflexes and genome, which includes a program of growth, development, reproduction and ways of interacting with the environment to stay in it.

Thus, the support of all these adaptive beings, including also the most advanced ones, is only sensations, and their thinking mainly serves the desire of these creatures to preserve their sensations, among which there are also pleasant ones, which is automatically indicated by dissatisfaction with what is around with the formation of an ever-present the aspiration for something more nourishing, warm and safe.

Someone who does not know about time, and therefore about the existence of the future, can only remain in the limited space of the present with the addition of the remembered past with no hope of mentally penetrating the future.

Therefore, all these beings are doomed to no more than adaptation to what is around them and next to them. They simply cannot have ideas about transforming this environment for their own even remote benefit, that is, they are not capable of purposefully transforming the environment according to pre-designed projects and schedules, thus subject to fairly random changes in the course of evolution, and the limit of these changes in terms of intelligence and complexity of the organism itself are the highest mammals.

This limit is determined by the program embedded in the genome, according to which only an adaptive form of existence is possible for these creatures within the framework of the preservation of sensations.

The conditions of existence are capable of destroying a species, improving or make it worse adaptability to the environment, but they cannot radically change its program in the genome to an action of the opposite type - a systematic struggle with the environment, while preserving, moreover, partly, the adaptability of actions.

Therefore, the assumption of modern science that anthropogenesis (the transformation of humanoid apes into people) could have begun with the emergence of certain natural conditions on the planet turns out to be completely untenable - evolution is by no means a revolution, and randomness is not capable of generating in some changed conditions such an unusual, as was indicated above, program in the genome, but is only capable of destroying or changing a living being without its fundamental transformation.

And the deprivation of the adaptive form of consciousness based on instincts and reflexes its leading role is a fundamental change in a living being and its behavior, which is possible only as a result of a corresponding change in the program in the genome which also initiates the emergence of self-consciousness, characterized by arbitrary thinking.

In other words, in the absence of this change in the program, living beings, having reached their limit in highly developed mammals, remain so to this day, despite everything that has happened over tens of millions of years, including various metamorphoses of the environment and even catastrophes, and this is manifested in their unwillingness to get out of this pleasant adaptive extended space of connections outside of time for themselves.

But a person who partly fell out of this adaptive extension, thanks, as we believe. the appearance in his genome of an additional program that provokes arbitrary actions in the environment, quite quickly realized that he is being in the current time in which you can knowledgably manage yourself and your environment, one way or another changing it according to your own ideas.

True, he has also realized that he lives only for a certain time, and with its completion, what he created during his life disappears for him. And he cannot but be horrified at this, envying animals that do not understand the inevitable arrival of death, grazing, for example, with all the pleasantness of sensations, on their green lawns. But along with that a person's understanding of his temporality also benefits the development of his consciousness, since he wants his offspring, in which he seems to prolong himself, to live better than him and apply all the forces for this.

***

As mentioned above, a contra-adaptive additional program in the genome could not have appeared under the influence of conditions or accidentally actually synchronously with the emergence of the most advanced of all living beings, the primate, also because of unimaginable complexity of this program.

In addition, programs, as it is known from computer technology, are created by human programmers, do not arise by themselves from nowhere, and are not suddenly replaced in cardinal way.

In other words, the probability of self-assembly of such biological carrier of the program is practically zero, and, accordingly, it cannot be convincing evidence of the natural origin of the genome, despite all the efforts of evolutionists.

Likewise, the emergence of such being, largely separated from the environment, that is, partly extra-natural being, self-aware in the current time, does not look like a natural product of this environment, but a kind of nonsense, which is proven by its uniqueness: not a single one of the highly developed beings on the planet by itself, that is, as a result of natural selection alone over billions of years, has turned into such contradictory creation, combining an adaptive-egocentric individuality together with an altruistic and creative personality.

In addition, evidence of the emergence of a person on the basis of the monkey genome due to the artificial modification of this genome is the fact of unusually rapid restructuring of the genome, which contradicts the speed of evolutionary development usually stated by evolutionists.

The absence of such a smooth evolutionary transition is confirmed by the data of a study conducted by an international consortium of scientists. It included 67 scientists from 23 scientific institutions in 5 countries - the USA, Israel, Spain, Italy and Germany.

During the research they used the computer overlay of the genome map of a chimpanzee on the genome map of a person that has allowed them to mark out three categories of so-called DNA-duplications - those that are available in the human genome, but are absent in a genome of a chimpanzee, those that are available in a genome of a chimpanzee, but are absent in the human genome and those that are available in a genome of both types. DNA-duplication is one of forms of a mutation at which the site of a chromosome is doubled. In this case the segments of DNA with the length not less than 20 thousand nucleotide pairs were considered. It turned out that about a third of DNA-duplications, found in a person, are absent at a chimpanzee. This figure fairly surprised geneticists, inasmuch it testifies to very high frequency of mutations for short (on evolutionary measures) period (See, e.g., dw.de⌡ decryption of a genome ... and ... its comparing ... human).

This shows that the explanation of emergence of a person, offered by evolutionists, as a result of smooth transition of one of type of primates to a person, connected with labor activity and manifestation of communication (socialization) with the help of words that the evolutionists does not recognize in relation the other primates, doesn't maintain criticism.

There is the only explanation of rather rapid transformation of one of type of primates into a person: introduction into the genome (induction) by no means not in a random way the programs, promoting formation at this type of primates of the concepts, distracted from concrete things as a result of communication with similar beings, different ways of evaluating own actions, that promotes emergence of an opportunity for these beings to look at the world from outside, to estimate its usefulness for themselves and to try to change this world purposefully under themselves.

It is known that the ray of light can be modulated by the signal bearing information which is capable to set certain programs of development or to correct the available programs. In particular, at Institute of Problems of Management of the Russian Academy of Sciences the exemplar of DNA has been placed between the laser and an external mirror. Both the direct and reflected beams not only apprehended genetic information, but also radiated it in corresponding frequency range.

Obviously, for emergence at primates of awareness of own existence in the current time were to happen some fundamental internal changes which weren't for all the time of existence of organisms on Earth. What are these changes, if a person has appearance, structure of organs and even the structure of the genome close to that of a chimpanzee?

It is possible to state the following: the similar internal change can only be caused by additional programming of a genome to aware activity.

The following can be stated: such an internal change can only be additional programming of the genome for the aware activity, including the arbitrary, which can be also the creative activity, while the genome for billions of years before the appearance of a person was programmed in all living beings only for instinctive-reflexive activity using the trial and errors method, suitable just for adaptive existence in an extended space of connections.

Therefore, the transformation of the most perfect primate, and this could be a chimpanzee or even more perfect primate, into a prototype of a person is possible only as a result of supplementing the existing adaptive program with another one, capable of provoking a being also for rather arbitrary actions outside the framework of instincts and reflexes.

Apparently, the genome of only one type of chimpanzee or similar monkey was rebuilt for this new program, which unites the previous and introduced ones, as is known, 99% identical to the human genome, which technically simplifies the matter.

Otherwise, that is, with smooth evolutionary development, the possibility of the highest developed primates leaving the adaptive state is simply absent. And indeed, they still remain in this unpromising quality in parallel with a person.

Thus, the most probable reason for the appearance of a person is the artificial change in the genome of the highest developed primate, which forced him to change the purely adaptive way of life to a kind of dual one - adaptive-arbitrary, that is, with the possibility of conscious actions, which can also be creative.

At first, this ingenuity by purposefully change the environment in its favor looked sporadic (the use of fire, the manufacture of primitive tools for labor, the invention of the wheel), but over time it expanded so much that it led to the emergence of such social structure as civilization, a kind of shell of which to a certain extent has insulate a person from wildlife.

Nevertheless, the adaptive part of the general program has not gone anywhere from the genome and still affects the human behavior, competing with an additional program in the genome, which is characterized for the most part not by egocentricity, but by provoking a rather frequent manifestation of ingenuity and altruism in a person.

The manifestation of similar competition of these differently coded parts of the common genome is what finally brought one of the representatives of living beings beyond the limits of the adaptive existence, providing for him a many times more significant consumption of information flows and the corresponding development of consciousness, bringing a person to the proud presentation of himself as a pearl of creation.

True, a person still has not understood that he became like this not by himself, but as a result of the action of such a program in each cell of his own organism, which guarantees him both the ability to adapt and the possibility of creative actions.

As a result, in the human consciousness arose two poles, oriented in opposite directions - egocentrism and altruism, which made it possible, instead of long-term evolutionary changes, to produce literally explosive conscious actions by human communities on this basis of dual contradictory consciousness, stimulating by the struggle of these components of consciousness both in each person and in his communities, the development of not only society as a whole up to the emergence of civilization, but also the development of the human self-consciousness, evidence of which is the increase of mass in the human brain compared to a highly developed primate by 3 times.

You can get acquainted in detail with the problem of the driving force of social development, the basis of which is the interaction of the animal (adaptive) component of the human consciousness and its inventive self-consciousness, in my work "The driving force and source of development of the person and his communities." (2018. [Electronic resource]. Access mode: Amazon. Yury Nizovtsev.)

***

To briefly to formulate the explanation by Darwin's evolutionary theory supporters of the conversion of reflex operating primates in conscious operating people, it is as follows.

They point out that any higher animals did not have the ability to conceptual thinking, i.e. to the formation of abstract representations about subjects, which summarizes the basic properties of concrete things. The process of thinking for animals if it is possible to speak about that, is always concrete, the process of thinking for a person can be the abstract, generalizing, conceptual, logical. Thanks to ability to conceptual thinking, a person understands that he does, and understands the world. The second main difference is that a person possesses the speech. Animals can have very developed system of communication by transmitted signals but only a person has the second signal system - communication through words. It is supposed in natural sciences that the speech came from the sounds uttered during the work which then became common in the course of joint labor. In the same way a mind could occur in the process of social labor gradually.

The evolutionists believe that Darwin's theory has received genetic confirmation in the XX century, since from all the animals the chimpanzee genome upon the genetic apparatus is the closest to human. This genome is identical to the human genome on 99%.

We note with his hand, that, as it is paradoxical, but both arguments of the evolutionists: labor had created a person; a person is genetically almost indistinguishable from chimpanzees, actually lead to the opposite conclusion.

Themselves biologists say that the animal's behavior represents one of forms of functioning of its organism. The structure of the organism determines the needs of animals and their behavior programs. Any animal is born as a being endowed by the set of instincts. Instincts provide its adaptability to environmental conditions and limit individual variations of the behavior.

The situation is different with a person. All people which have lived on Earth the last 35 - 40 thousand years belong to the same type (Homo sapiens).

Thus, for years of change of organisms from the simplest to the primates the reflex system of their reaction to influence of the environment remained actually the same. In other words, programs of their actions are similar each other. And suddenly, for the slight term, in a result of rather short-term influence of external conditions, some species of primates has acquired self-consciousness, that is, understanding of their location in the current time, while others remained monkeys outside this understanding. At this, it is not known which of these monkeys "worked" more, and in fact, monkeys neither then, nor now had and have no relation to conscious collective activity, simply picking up ready-made meal in the tropics, rich in a variety of food.

This very fact denies the spontaneous desire of monkeys for collective work and the formation of verbal communication between them.

Now the theory of Darwin is recognized, at least, disputable just because to explain how the monkey evolved into a person from a position of modern science is not possible.

Obviously, for the emergence of consciousness in the primates had to be occurred certain fundamental internal changes which were not for all the time of existence of organisms on Earth. What are these changes, if a person by its appearance, the structure of organs and even the structure of a genome is very close to a chimpanzee?

It is possible to state the following: only the change of the genome programmed to the instinctive and reflex unconscious activity on the genome programmed also on the conscious collective labor can be as such internal change.

Therefore, the transformation of the most perfect primate - it could be a chimpanzee or an even more perfect primate - into a human prototype is possible only by changing the program.

One of hypotheses believes that the closest human ancestor was a monkey lagoon from Ethiopia. She had less indumentum, she swam well. A significant part of the day she was walking vertically. She had "lowered larynx", the appearance of which, apparently, she is obliged to the semi-aquatic lifestyle. The important thing is that the similar larynx gives the chance to control respiration and, as a result, lets ability to speak.

After similar restructuring, it becomes possible to transform this creature from the adaptive into the adaptive-creative, that is, capable not only of adaptation, but also of transforming the environment for its own purposes. This procedure, which initially consists of introducing an additional program into the creature's genome, creating the possibility of arbitrary and even creative actions, brings this new creature the opportunity to manifest itself in the current time with the consequences of such genome transformation known to us.

Everything else: the ability to labor together with fellow tribesmen, coherent speech, creative thinking, etc. is developed as a consequence over a certain and comparatively not very long period of time, consolidating the dual nature of consciousness and the corresponding actions of this new subject of the history of living beings not so much within the limits of spatial adaptive extension with its insignificant variability based on chance, but in the current event time of various changes, entailing not only the possibility of purposeful transformation of the environment by man in a utilitarian manner, but also the opposite - the desire of a person in his self-consciousness to understand himself and the world around.

It also becomes clear why the transitional link from primates to a person has not yet been found. All the rest are approximately the same primates, not affected by the said transformation, have remained in their previous animal quality. Although, in fact, the conditions of their existence were little different from the existence of the original "candidate" for a person.

Thus, we can say that a being capable only of instinctive-reflexive actions has one program, and this new creature has a different program, more complex and contradictory in its impact on the behavior of a person. Thanks to it, it becomes possible to project one's actions for the future, process their results for subsequent adjustment, using the already accumulated memory from a much larger database than that of primates. At the same time, the adaptive egocentric influence of the program on human behavior does not disappear.

The problem of the emergence of a person is considered in more detail in my work "The person - a product of evolution?! Whether everything is so clear here?! (2018. [Electronic resource]. Access mode: Litres or Amazon. Yury Nizovtsev).

***

As a result of the long evolutionary development of living beings, the most advanced of them, that is, extremely complex creatures - primates, settled quite comfortably in their adaptive space, since they not only had a developed brain capable of controlling the execution of various actions that make life easier, but also, unlike, for example, dolphins, - organs in the form of hands with grips - fingers, which were convenient for obtaining food in various ways, climbing trees for safety, fighting off enemies and doing much more.

This is how, in our opinion, a candidate for a certain extent a non-adaptive lifestyle to appeared, especially since one of the subspecies of these monkeys - the African lagoon monkey, as a result of its semi-aquatic lifestyle, developed the so-called "lowered larynx". It allows you to control your breathing and thus provides the ability not only to scream and moo, but also to pronounce articulate sounds with vowels and consonants.

However, as noted above, the monkeys' way of life did not facilitate the organization of their cooperative actions in one or another form of labor. And gestures and inarticulate sounds were quite sufficient for their communication.

In contrast, with a program that allows them to act quite arbitrarily, such a candidate becomes capable of going beyond the limits of instinctive and reflexive actions, expanding thereby their capabilities for interaction with the environment.

But the most effective labor requires not individual or isolated actions, but the organization of sufficiently thought-out and coordinated actions together, which can be most effective if they are planned in advance, providing for the bypass or elimination of certain obstacles to achieving the set goal, for example, during a collective hunt or fruit gathering. Meanwhile, inarticulate cries and gestures are not the most effective methods of transmitting information during complex collective actions.

Therefore, there has been a need for the formation of sound articulate signals, denoting both numerous relationships, actions, specific objects, and denoting various types of relationships, actions and objects.

Such generalization meant not only the gradual formation of the logic of events and relations, the connection of objects in the present, but their transfer to the future in the form of planned and design procurements.

The emergence of this kind of purposeful activity, which embraces the future along with the past and the present, meant an exit from the spatial adaptive extension of the instinctive-reflexive mode of action repeated every day, into the current time, in which a series of events are initiated by these new beings consciously and purposefully.

In other words, these heirs of the primates acquired, to a certain extent, a regulated time of their own within the framework of external (astronomical) time, since this own time is largely created by them themselves as a result of conscious labor efforts to achieve various goals, which are initially dictated only by urgent needs, and then these goals are directed toward improving the culture of housing, the culture of games, the culture of sex and the culture of idol worship.

As a result of collective activity to overcome the resistance of the environment, and not just passive subordination to it, gradually each community had a rather simple at first articulate language, instead of caves and trees, more comfortable dwellings made of improvised materials, a differentiation of labor with appropriate tools arose.

Note also that for the emergence of a verbal language of communication, these primate heirs had a certain base, since the life of their progenitors was largely based on the use of various images.

The fact is that the highest mammals are capable of holding in their minds for a relatively long time, that is, in virtual form, images of specific things, separated from the things themselves, which increases the probability of keeping these animals in existence, although only at the level of sensations within the framework of adaptation to the environment, but, nevertheless, performing the role of extrapolating data from memory into images of the near future.

For example, the primates store in their memory images of predators that can attack them while collecting fruit from trees and therefore prudently post guards to control the approaches to the collection site.

Nevertheless, the consciousness of primates in relation to the creation of images of the future is set in the program of their own genome only for adaptability in relation to this environment, focusing the attention only on food, reproduction and improving the situation in the occupied niche.

Be that as it may, the most convincing proof of the presence in all living beings of a program designed only for adaptation to their own environment is the absence of significant changes in the behavior of higher mammals over tens of millions of years, which have survived to this day (chimpanzees, gorillas, orangutans).

***

All this clearly shows the fundamental meaning of the word. And it is not for nothing that the "New Testament" (the Gospel of John) begins like this: "In the beginning was the Word"

It was the word, first in the form of the code of a new dual program, which provided the possibility of arbitrary actions, has extracted the transformed beings from the adaptive spatial world of animals, which bound animals to repetitive actions of the same type, and placed them in the world of fast-flowing time with its continuous series of diverse events, passions, struggles, conscious collective actions.

It was in this world of understanding one's own presence in the current time that living beings finally acquired the ability to consciously change it through collective actions based on a plan, that is, again, on a word. The word, in essence, was being formed from the figurative, that is, wordless, virtual reflection of objects, phenomena and relationships in the course of collective efforts to change one's own surrounding, allowing one to see even the distant future thanks to the transformation of images in the mind by the corresponding encoding in the form of a word with subsequent transfer to the corresponding information carrier.

And the information itself for us is basically a word, manifesting itself not only as a symbol of an object, that is, in the form of diverse and numerous sound reflections of images of certain objects (phenomena) or a certain set of objects (tree - forest), but also as a living image of a changing reality, which is especially impressively manifested in art, which in speeches from the stage since ancient times has brought to light the secret world of feelings, experiences, struggles and impressions, making the audience cry and laugh, worry and suffer, removing them from the monotonous animal well-fed life in which nothing significant happens.

Therefore, the meaningful pronunciation of articulate sounds, concretely or abstractly reflecting the objective world with all its relationships, had transferred the living world, represented by creatures who possess words, from being in the space of unconscious connections of objects and phenomena to the world of meaningful actions to change this world for their own purposes.

However, purely sound transmission of information significantly limited communication to the framework of just a few generations, often being greatly distorted.

Therefore, each sound word found its reflection over time on various media in the form of drawings and various graphics, preserved in some countries to this day in the form of hieroglyphs, but, for the most part, recorded in the most simplified drawings - letters, giving in their combination what is required, which actually has connected the distant past with the present and allowed people to successfully develop culture, science and technology, relying first on handwritten, and then printed texts, learning, so to speak, to read and write from them from childhood.

The word, transforming images of possible actions into a specific procedure of collective labor, makes the process of changing reality meaningful and even creative not only in art, but also in the study of this reality, allowing us to comprehend its patterns and, on this basis, improve reality artificially, changing life itself. This makes it both more comfortable and develops the human mind, which captures new spheres of activity, stopping, however, when it reaches the limit of its organic capabilities, but trying to go beyond these limits with the help of the artificial intelligence and the unification of all people in a single information network-web.

However, a person gets stuck in this web, because it does not provide him with the opportunity for further development and forces him to make mistakes due to the inability to perceive the flows of information, excessive for an adequate understanding of their essence, arising as a result of his own actions, and the artificial world of civilization created by him is destroyed, which demonstrates the discreteness of the appearance of the civilizations that arise, function and disintegrate, nevertheless, endlessly (see, for example, Nizovtsev Yu. M. Miracles in a sieve Chapters 3, 4. 2016. [Electronic resource]. Access mode: Amazon. Yury Nizovtsev).

Be that as it may, the word imprinted on carriers connects us with previous generations, expanding our memory with all their achievements, and in conjunction with current deeds constantly multiplies the flow of information that captivates us, accelerating the course of own time of human communities in alternating generations, in which we become more humane and increasingly prosperous, but the organic connection of word with deed, with collective labor efforts, their interdependence, does not allow us to cut word and deed, calming down in the achieved well-being of pleasant idleness of the virtual world.

The result of similar calming of the world, thereby separated from labor, from accomplishments, from development, is the collapse of civilization together with its time, but it is restored after some pause again in the connection of the word with the deed through the image of this deed, because the word in all its meanings and endless multiple semantic combinations is information encrypted by a person himself about all his possibilities and achievements, and the image is the information manifested in the consciousness of a person, representing his surrounding, accessible to him at the corresponding level of development, and the objective world itself is the materialized information intended for use by a person.

Therefore, the word, image and collective labor are inextricably linked in the human consciousness, creating the most saturated information flow compared to the information produced by the animal world, which does not possess the word, without which the conscious collective labor, creating events, and therefore, fast-flowing productive own time, cannot manifest itself.

Part 2. Is an information society possible?

At present, due to the collapse of capitalism, the transition to the information society has actually begun by completely unsuitable means, and this supposed society itself will turn out to be deprived of development, that is, meaningless and ineffective. However, there is currently no understanding of this fact. Therefore, below is shown what can actually happen in this turning point.

The collapse of the capitalist system, which is happening before our eyes, inevitably provokes the emergence of concepts that formulate systems to replace it, relying mainly on the emergence of the artificial intelligence.

Of course, the artificial intelligence in itself in the sense of creative brains is nothing special, being, in essence, an improved calculator, working according to programs introduced into it by the creative person. That is, without a person, the artificial intelligence turns into a pile of garbage. Therefore, all sorts of fantasies about replacing a person with this fake intelligence are nothing more than nonsense for the needs of an undeveloped public, in order to scare it and extract a certain benefit for themselves.

This benefit, if we outline it briefly, comes down to replacing the vast majority of humanity with all sorts of systems based on the artificial intelligence, which are capable of replacing people in all routine work, from accounting to participation in military operations.

It is clear that, indeed, the vast majority of people are engaged in routine work. This means that they become unnecessary.

Naturally, those in power, with their consumer thinking - food, comfort, reproduction and dominance - that is nothing more than a manifestation of the dominance of the animal component of consciousness in power structures, are rolling down in such ideas to the "harmony" of the animal world, which eliminates or simply eats everything that is not in demand at the moment.

But all these ideas of the bloodsuckers are clothed in the beautiful packaging of an information society, in which, in conditions of complete harmony, everyone, and in fact only they and the personnel serving them, will live and prosper.

It is impossible to come up with a greater stupidity, but there is also confidence in such an outcome, if there is power, since these primates in power do not bother with the deep problems of the existence of the human society, which is not at all meaningless in its motion and structure, offering to gradually - through a digital concentration camp and a virtual world - destroy unnecessary people, preserving only themselves with the people they need, who are managing the work of the artificial intelligence, while they will enjoy life.

But they, apparently, do not suspect that relatively recent experiments with the creation of ideal living conditions for mice showed their rapid degradation with complete extinction in the next generations, and very recently these experiments were carried out on volunteers with the same result, without, however, bringing them to complete decomposition.

Since these rulers want with all their might to introduce themselves into such a situation, they thereby prove their predominant animal nature, which within the boundaries of the human society is ordinary stupidity, because in its thinking it does not go beyond the limits of adaptability, and if, suddenly, as happens in the experiment with mice, they receive everything conceivable within the framework of their primitive intellect, then they become satiated so quickly that life becomes unlovable for them, and they disappear, leaving the artificial intelligence ownerless, capable of helping them in the fulfillment of their animal desires, but incapable of solving their existential problems, that is, bringing into their minds an understanding of why they, as the mortals, generally exist.

It is in this existential problem that the most essential thing of the human existence lies, in which each person, unlike the most highly developed animals, carries within himself not a one consciousness, but a dual one. He received one of its components - the animal one - from primates, and the other one was received only by him and no one else, although it is not exactly known from where and how, in the form of an additional program in each cell of his organism, which is capable of taking him beyond the framework of adaptive existence.

This method of leading him out of the state of an animal into freedom, in essence, comes down to the rejection of one adaptation to the environment in favor of changing this environment as he needs or wants, with all the positive and negative consequences of this process.

Of course, it is mostly the self-consciousness of a person that "works" on this, which introduces a person to the understanding of the brevity of his existence in the current time, in which he should not simply behave like an animal, that is, be only in the process of sensory perception of reality, far from meanings, but have time to do something to satisfy his ambitions that no one has done yet, or, at least, try to change the environment around him at his own discretion.

But the animal component of the human consciousness does not sleep. It "whispers" to him: you need to think about yourself, adapting to what is, in order to extract the greatest benefit from this adaptation, not disdaining any means, and live happily.

Thus, in each person and all his communities there is a continuous battle between the animal component of consciousness with its egocentrism, which essentially boils down to animal "joys," and the self-consciousness of a person, which is largely altruistic, since it understands perfectly well that the loner is powerless, and people must strive to unite not only for the sake of a sensually pleasant life, but also to create a full-blooded existence in which they can do much - to cognize the surrounding world, satisfying their interest in it, and to know themselves as a super-complex structure of matter, guided by consciousness.

This interest, after all, leads a person to understand that in his brief life he provides general development. But what?

For himself personally, a person in life has little time to do, and most people simply flounder in the general stream, not really knowing what to lean against, and life has already come to an end.

In other words, a person, of course, is not comparable in his deeds with animals, but, at the same time, he is rather insignificant in himself in his limb, not even knowing what is there - behind the coffin.

It turns out that the down-to-earth, adaptive part of the human consciousness wants to arrange own body better, not taking into account the deterioration of everything else, which is typical for the current elite, without doing it honor, and the human self-consciousness is mainly engaged in development, the understanding of which is inaccessible to the animal component of human consciousness, but it is the process of development that ensures the absence of boredom and routine, albeit with varying success.

This kind of contradiction between the low and the high "sits" in each person with a different share of their presence.

The distribution of these shares of consciousness forms the basis for the entire social hierarchy.

But the main driving force of development, regardless of this distribution, is the desire of self-consciousness to overcome the animal essence of consciousness, and vice versa.

However, both of these entities are inescapable for human consciousness, being based on the corresponding programs in each cell of the human body.

Nevertheless, the illusion that it is possible to arrange a pleasant life only for oneself, spitting on others, which the animal component of consciousness "dreams" about, and, on the contrary, the dream of a wonderful future, where everyone will be so happy that they, having entrusted the work to artificial intelligence, will begin to create God knows what, individually and en masse, still dominate the minds of those, who, accordingly, has the levers of power and those, who, is the intellectual opposition to them.

Such delusion of the primitive minds, on the one hand, and outstanding ones, on the other, cannot even lead to something simply sensually pleasant, but is capable of destroying civilization as such without much effort.

A pleasant life was mentioned above - in it, only in satiety do people quickly decompose and disappear, and it is simply not serious to talk about a life in continuous creativity, as all great sages dream of, since, firstly, it is physically difficult to create due to significant energy expenditure on brain activity, and not everyone has enough mind for this, and secondly, creativity is being caused by nothing other than social needs in the course of labor efforts, and not idleness under the auspices of the artificial intelligence.

Similar situation with the collapse of capitalism as a system did not arise by chance, but as a result of the not endless accelerated development of the human communities, which before the emergence of civilization existed for hundreds of thousands of years in the form of primitive communal cells; being engaged in gathering and hunting. Then, after the transition from gathering and hunting to productive technologies, in particular, to the cultivation of cereals and fruit crops, cattle breeding, and the resulting receipt of surplus product, these communities become the slave-owning system, making prisoners and debtors additional tools of labor.

Thus, the private property appeared, which also extended to people, and this system, more progressive in terms of means of production, lasted only about 6 thousand years

With its end, which occurred due to the realization of the unproductivity of slave labor, feudalism came. It was given a little more than a thousand years.

But feudalism was also swept away by the coming realization that every person, as God's creation, must shake off class division and begin to work at his own discretion, which was reinforced by the technological revolution and the introduction of a widespread credit policy, which produced capitalism, and it existed, if we focus on Europe and the USA, for about 300 years.

What will happen when capitalism disappears and something new comes to take its place, and what will this new thing be like?

The ruling elites do not take this course of changes in life into account, considering with their monkey consciousness the main thing to be the preservation of their power, which are allowing them to live for their own pleasure, believing that it is possible to find an optimal solution to preserve this way of life. They have been looking for this solution since the 70s of the twentieth century and, as they believe, have found it in the form of creating an information society without private property, in which they will remain the main ones, and all the others, much smaller in number compared to the current population, will serve them under the guidance of the artificial intelligence.

This idiotic project aimed at preserving power for worthless individuals is a typical utopia, since it, like capitalism, which has lost its incentive for development, lacks this very development, which is always built on contradictions, but they are not here.

In this case, which is beneficial, how it seems at first glance, for the ruling elite, people turn into a herd, which these elite grazes for the sake of obtaining certain products for themselves from this herd, not giving it the will in order to avoid its own elimination.

Naturally, similar artificial formation will degrade extremely quickly in all its parts, since it loses the ability to receive updates in the form of certain innovations in both technological and cultural spheres, especially since this post-capitalist society will parasitize on the artificial intelligence, which, as it is supposed, will replace the human intelligence, that in fact will eliminate the human creativity, thereby depriving society of progress.

But, nevertheless, such idea appeared in view of the obvious collapse of capitalist relations based on private property, trade expansion and loans. In addition, energy and environmental crises are brewing.

The ruling elites also understand that the concept of property in the context of digitalization can be excluded; trade will be replaced by distribution; renewable energy will be enough for a small population; industry will be reduced to the production of consumer goods and the problem of environmental pollution will disappear by itself.

In general, everything will be great for their wonderful life on the foundation of the artificial intelligence.

Indeed, the artificial intelligence is capable of replacing almost the entire working population, depriving it of the opportunity to receive the products of its own labor, and therefore property, that is, self-activity, that for the primates in power is, as they think, the solution to the problem that arose with the disappearance of capitalism.

The already unnecessary population, also stupefied by the distribution of phones and computers to it, allowing it to immerse itself in the virtual world every hour, will partially die out in this world, and the rest of the population can be gradually disposed of in one way or another, of which there are enough.

Covid has already been tested, and it can be improved by also organizing epidemics based on other deadly strains.

The digital currency will actually completely deprive the majority of the population of freedom of displacement, since there will be nothing to move to where you want without it, having forced, in addition, the population to buy what they give with it, and there will be nowhere to escape from all sorts of rubbish and poison. These delusional and misanthropic ideas, however, coincide with the onset of an information collapse, which marks the end of civilization's own time.

Having turned the look to the universe known to us, we will see that it is constructed at work of particular coupled systems, or on action of gradually changing communities which arise and disappear all the time, - from communities in the form of galaxies and star systems till communities in the form of crystalline structures or fungi.

As well communities of more high level - civilizations of alive and reasonable individuals - are changing: they are arising, developing till the particular moment, and then they are decaying. The question consists only in the speed of this process which in comparison with the speed of changes of galaxies or crystals is much higher owing to larger complexity and dynamism of this system of living individuals among macro systems.

Some researches were devoted to a subject of condensing of time periods between critical events up to a final point. This approach is based on concept of the singularity, used John von Neumann in the middle of XX century. The singularity, if not to mean its astrophysical comprehension, represents a point behind which extrapolation starts giving senseless results.

The historian I. M. Diakonoff paid attention in 1994 to a singularity point, or the limit point on a time axis where historical cycles are reduced which are shrink in compliance with the law of the regressions: "There is no doubt that historical process shows signs of natural exponential acceleration. From emergence of Homo sapiens until the end of the I phase passed not less than 30 thousand years, II phase lasted about 7 thousand years, III phase - about 2 thousand years, IV phase - about 1.5 thousand, V phase - about one thousand years, VI - about 300, VII phase - a little more than 100 years, duration of VIII phase while it is impossible to determine. Put on the schedule these phases are combined in exponential development which assumes eventually transition to the vertical line or more true, to the point of so-called singularity. Scientific and technical achievements of mankind were being developed according to the exponential schedule likewise ..." [1].

In itself, the acceleration of civilization's own time described above is explained, like all other cases of compaction of one"s own time in the course of a qualitative change in the activity of living beings [see, for example, 1], by the fact that, unlike inanimate objects, every living being is in information flow, consuming, shaping and disseminating this flow in order to persist in it, and therefore in life. The information flow itself, naturally, changes in one way or another both from these actions and from external conditions.

Therefore, if time within the framework of the activities of living beings is an information product, then with changes in information flows covering a living being or beings, the time of their own life and the periods of life of their genera or species, as well as the periods of existence of human communities, changes in accordance with changes in information flows, in which they are located, despite the fact that the calendar time is flowing as before [2, 3].

In other words, the limit in the development of civilization, but not consciousness as a whole, is determined by the compaction of civilization"s own time, which depends on the degree of development of both individual and collective self-awareness of man and humanity, respectively, and therefore the structure of the human brain, which is the main organ through which consciousness controls the human actions through incoming the information flows.

As soon as these flows begin to exceed the capabilities of the brain of a person, he tries to use artificial intelligence for his support, not taking into account the fact that the latter, having no consciousness, is not able to be completely independent, guided only by the programs invested in it, which are compiled by the same people, and cannot cover the unforeseen for them.

Therefore, the final decisions willy-nilly have to be made by a person on the basis of stormy and often contradictory flows of information provided by artificial intelligence. The adequacy of these decisions rests on the limited capabilities of the human brain. As a result, a person has to make decisions not on the basis of the true causes of the events that are hidden in their thickness, but perceiving only the visible random symptoms that seem to him the causes of what is happening. A person directs his efforts to eliminate symptoms, but the true causes of what is happening remain unaffected. Such an action is either ineffective or leads to a worsening of the situation. We can say with great confidence that the approach to solving the problems of complex social systems, based on our intuition, in most cases leads to errors, and the accumulation of errors is fraught with the collapse of the entire system [4].

Diakonoff's schedule may be completed up to the vertical line. In this case, the point of singularity will lie for 2022.

Definition of a technological singularity appeared after Diakonoff's works: the technological singularity is the hypothetical moment after which technical progress becomes such fast and complex that it will be inaccessible to comprehension. The technological singularity as a result of development of nanotechnologies was considered in the report of 2007 of the Commission on economic policy of the Congress of the USA, as start date of a singularity was called 2020, according to another prognosis - 2030. Basic idea of this conclusion is the corollary from the law of Moore (an empirical conclusion from the observed speed of development of technologies): somewhere between 2025 and 2035 the computing power of separate computers will be made even to the "crude" computing power of a human brain, and then and will surpass it.

The given dates are close to each other and they also are close to the present time. The question is only in interpretation of the specified process, i.e. what will happen in the singularity point with the world civilization.

The approaching informational collapse is confirmation of that the era of fundamental changes in civilization development approaches with an approximation of the point of the singularity.

Informational collapse is defined as the condition of network information space menacing to its stability and normal functioning. Informational collapse is characterized by fall off of capacity of communication channels and arises at a situation when existing technologies are not able to transfer growing volumes of traffic.

The beginning of informational collapse manifests in constant increase in speed of emergence of new information and accumulation of this information in the Internet. Acquaintance with the avalanche flow of information becomes more and more difficult and even more difficult becomes thereof its adequate use because filtration of information, as a rule, for doubtful criteria becomes actually by single method of ordering of information. This process conducts to fast loss by society of perspective reference points of development, to replacement of the true purposes by corporate purposes, to bamboozle of an overwhelming majority of Internet users.

Thus, the actions of the authorities lead to collapse for themselves, depriving them of any hope of maintaining their power for at least a short time.

As a result of this "end of the world", something may happen that has already happened on our planet, judging by the surviving artifacts [see, for example, 5].

There are few options here.

The wars that have already begun may well lead to the use of nuclear weapons with the emergence of a "Nuclear Winter", that is, a fairly dense layer of clouds will form around the planet, preventing the heating of the earth's surface for a long time, and the population that survives after the use of nuclear weapons will die of hunger. The few remaining individuals will lose all the achievements of civilization and will plunge into savagery. But over time, they will be able to go through the path of forming a civilization again, similar to the previous one, with the same result, which only confirms the cyclical nature of the emergence of civilizations [see, for example, 6].

It is also possible that the power elites will achieve the emergence of an information society without private property due to universal digitalization.

However, it will almost instantly disappear due to the lack of a basis for development and creativity - the labor relations.

Civilization exists and develops by no means for subjects representing the power elite, which are just a necessary irritant for the rest of the population, which gives inventors, scientists, artists, teachers, doctors and other persons who are capable of creativity, that is, who give true life and development to the whole community.

Without a diverse, numerous, educated and self-made population, this fake civilization is doomed to decay and imminent death along with all its narrow-minded power elites.

Generally speaking, if time, space and objects around us are a product of information converted into them, all this beingness is intended for actions, changes and development of alive in the current time. Therefore, the reverse transition of this objective world into a semblance of an informational one, which the ruling elites are trying to do through thoughtlessness, will only lead to the death of, in this case, civilization.

Nevertheless, in addition to these negative scenarios, there is also, to a certain extent, a positive one, according to which civilization is preserved for quite a long time, if after all sorts of cataclysms that led to the loss of most technologies and knowledge about them, some population remains on the planet and some technologies and knowledge are preserved.

But first, let us note the following.

Civilizations, and after them the states, can arise only as result of activity of the entities possessing dual consciousness. These beings are capable to transform the environment not only for the self-sufficiency and reproduction as it occurs at the entities which do not possess of this kind consciousness, but according to the plans, tasks, purposes which have not a direct bearing to instinctive actions, typical for animals or insects. These aware actions are carried out by the collective efforts.

In an initial stage of existence of people, in the primitive society, the separate groups of people existed in equilibrium with environment, practically like separate flocks of animals. Living conditions, small number, prevalence of instincts over self-consciousness allowed them just as an animal only to reproduce and to ensure themself and that - only under rather favorable conditions. They had an arrogating economy, instead of producing economy.

However, distinction of the beings capable of both instinctive-reflexive actions and aware ones, and the most highly developed animals who are guided only by instinctive-reflexive actions, is manifested, mainly, in the following: packs of animals, for example, in case of the favorable conditions for existence, are capable only to more intensive reproduction and occupation of larger territories while groups of people in the case of emergence of the favorable conditions are capable to development. Moreover, as incentive for development of people can serve and emergence of adverse conditions if only these conditions are not disastrous.

It is necessary to understand under development some systematic influence on environment, increasing complexity and specialization of communities of people for the purpose of obtaining additional benefit both for specific individuals, and for local communities as a whole. Additional benefits receive these communities in the case of particular cooperation and join. Processing of products, handicrafts, trade exchange appear gradually in addition to catching, processing of the earth. Cities appear in which are concentrated trade and handicrafts, rules of behavior in the joint communities are being transformed into laws and different norms.

Position of people is changed in connection with loss of collective management in local communities and refusal from the uniform distribution of resources and work products between members of collective. A division of people appear on degree of possession them resources, products of work, powers of authority, than discord, envy, distrust is provoked. Not simply operating structures represented by council of elders, leaders of tribes, etc. are formed, but the imperious and violent organs emerge which protect minority got this or that advantage compared with other, i.e. the state appears.

Certainly, this process of transition from primitive communities to the state lasts long term and various intermediate forms of government by communities are manifested in it, sometimes this process not come to an end with formation of a rigid structure of the state, and sometimes owing to mentality of members of communities and folding conditions it comes to the end with formation of the states, generally in the form of city-states.

Thus, the deep reason of emergence of a civilization, and after it - the states is level of consciousness of primitive people who, unlike animals, can lift it up to the size, sufficient for formation at them of ideas about use of changes of a surrounding medium in own purposes.

Under changes of environment are understood not only external, for example, climatic and other natural factors, but also accumulation by people of knowledge which in the case of cardinal change of conditions can use for transition to more high level of development, and further to use for fight against negative changes of the nature. The characteristic example of it can be fire which animals are afraid and try not to come nearer to it, and the person, having faced it, not at once, but realizes useful properties of fire and starts using fire for heating and cooking. Another example can be: receiving by the human of skills as a result of use of various instruments of labor thanks to what he starts sewing clothes, pounding grain in pounders, making hunting tools, to tame animals, to process and sow the earth, to make household items, to do drawings. All this only seems spontaneous: in practice, behind it there is a consciousness, and in many respects conscious transformation of reality, otherwise and the highly developed animals acted in a similar way.

When the corresponding accumulation of knowledge, skills, habits for individual and collective work, for example, the long cold snap can promote the clothes invention, use of fire, construction of dwellings; disappearance of area for the hunting, earlier compelling people to passage to other territories, can promote to domestication of animals and transition from hunting to cattle breeding, the drought can promote the invention of irrigation agriculture, i.e. - to conscious creation by the human of optimum conditions for agriculture.

Nevertheless, as a whole favorable for existence of the human climatic conditions, existence of necessary flora and the fauna, a favorable to what communities of people could develop without catastrophes which can destroy them completely.

Except the crisis factors as though urging on development of human communities to leaving from equilibrium existence with environment and causing emergence of producing economy, any favorable change of the environment, for example, climatic conditions can lead to the significant growth in number of the tamed animals or to receiving larger amount of grain.

All designated factors lead to receiving the considerable excess product and emergence of temptation to its assignment by an imperious top of community that, in turn, causes the necessity of protection of entrapped property or a product. At first, the simplest structure in the form of not just managing, but forcibly apparatus emerges. The apparatus gradually acquires by all other parts for realization not only functions of powers of authority, but also a force function, legal function, judicial function, taxation function etc.

In other words, the animal component of the human consciousness and the egoistic part of self-awareness do not allow him to refuse material goods. Therefore, practically everyone wishes to take something and this entrapped also to increase, without thinking that life is too short in order that to find place for all this into it.

Nevertheless, as it is paradoxical, it is possible to find nevertheless an outlet, or a temporary lacuna for establishment in certain degree of fair society, but only in the case of particular restriction of freedom of the individual, more precisely, its self-restrictions, in favor of collective, society, or a civilization without the states, despite all internal contradictions which always are rending society.

For this purpose, it is required establishing such society at which the resultant of all contradictory forces becomes almost equal to zero.

So as struggle, contradictions, collisions are always present at the developing society - it wouldn't be developing without them - so far as process of development should be paused or - it should be expressed extremely weakly. In other words, a civilization, society has to lose possibility of development temporarily.

In such state the civilization can be only as the equilibrium.

Its basic signs consist in the following.

First, it has to be in ecological equilibrium with the nature, i.e. it has to return generally to appropriating economy with preservation and addition of some resource-saving technologies.

Secondly, having refused the complex state management system, the civilization has to return to the simplest forms of the public relations in the form of local self-coping cells of various orientation on the kinds of activity, connected among themselves not only horizontally, but also vertically, unlike primitive communities.

Thirdly, not development of technologies and the social relations, but self-sufficiency concerning creation for each person of acceptable biotic conditions and maintaining of functioning of self-coping cells without emergence of a heeling towards their withdrawal from self-government has to be tasks of a civilization. The only "medicine" for this purpose is the most frequent rotation of the chosen operating personnel.

In this relation the difference of this structure from primitive communities consists in more high level of consciousness of members of the self-coping cells, saved up for six millennia of previous civilization development, and, in this regard, emergence of possibility of the conscious decision by all members of cells of arising problems of a civilization within the elementary structures.

Fourthly, the free time of each member of community which can be very the considerable, thanks to preservation of many technologies of reproducing of food and household items, has to be devoted to self-development in that sphere to which he has predilections: art, crafts, fight against diseases, learning process, etc.

Thus, the civilization is as though conserved. Certainly, sooner or later it will go wrong, but time of its existence and quite quiet life of people in it can be much more, than life time of a technological civilization known to us.

To the one who will tell that it is impossible to stop development, it is possible to give an example of a similar suspending in development of human communities, more precisely, its extreme delay.

It is possible give as an example the well-known and studied primitive communities which have been existing approximately in the same condition of some tens of thousands of years, until awakened from "hibernation" about 10 thousand years ago whereby, partly, our civilization emerged about six thousand years ago. Communities, which are in the equilibrium with environment, exist and now in a natural form, for example, the Australian natives. There are similar communities in a artificial type of various sects, for example doukhobor. The public and production formations close to them - kibbutzim in Israel as well separate themselves from society and the state on the way of life, which is close to the equilibrium.

It is not excluded that the of this kind ecological civilization which, perhaps, will appear after disintegration of a present technological civilization, will not disappear over time from the face of the earth, and under the influence of this or that push will be waken and will start functioning in another form.

In other words, if we rely on the above, then the point of singularity can mean not only the complete collapse of civilization, but also its preservation in the form of a balanced-ecological one.

Be that as it may, the preservation of alive and the conditions for its existence guarantees the cyclicality of civilizations that are approximately the same in form, the period of existence of each of which is determined by their accelerated development in the information flow that they themselves create, up to the information collapse [6].

Thus, through alive, the discrete development of consciousness is ensured without going into bad infinity.

Bibliography

1. Дьяконов И.М. Пути истории. От древнейшего человека до наших дней. КомКнига. Москва. 2007г.

2. Nizovtsev Yu. M. It's the other way around. Answers to tricky questions about interesting things (Collection). Part 2. Section 2. The explanation of the facts of acceleration and deceleration of time. 2016. [Electronic resource]. Access mode: Amazon. Yury Nizovtsev.

3. Nizovtsev Yu. M. Contradictory but real (collection). Section 2. Why life time such is, what it is? 29.05.21. Amazon.

4. Forrester J. Urban Dynamics. [Electronic resource]. Access mode: Amazon. 01.01.1969.

5. Nizovtsev Yu. M. On the causes of the consequences of the human activity. Monography. Section 16. Are "paradisiacal tabernacles" on Earth possible? 29.12.2023. [Electronic resource]. Access mode: Amazon. Yury Nizovtsev.

6. Nizovtsev Yu. M. On the cyclicity of civilizations in their multiplicity. 2025. [Electronic resource]. Access mode: samlib.ru Nizovtsev Yury.

Part 3. On the ratio of cognition and consciousness

Why the process of cognition, inherent only to man, is forced upon him and at the same time limited in the material basis, but unlimited in the spiritual, and how consciousness is connected with this process - the comer from the otherworldly, which, as it turns out, is both here, and remains there, is shown below.

Science believes that the material world is knowable, but it is impossible to cognize it completely due to its infinity. In reality, structurally the material world, or more precisely, the beingness known to us in the form of the Universe, is not infinite, but limited by the macro- and microcosm, and therefore is knowable only within these limits, that is, within those boundaries that the minds of humanity are capable of reaching.

This limitation is reflected in the fact that the material world known to us is knowable from macro-objects, obeying the laws known to us, to micro-objects (he quantum world), also obeying certain laws, but only up to a certain limit - the Heisenberg uncertainty relation, in connection with which, in particular, it is impossible to measure a time interval less than 10 with an exponent of -43 seconds (Planck time), that is, the frequency structures in the world (beingness) known to us in hertz cannot be greater than 10 with an exponent of 43.

In other words, just as it is impossible for us to perceive or register directly what is beyond this frequency boundary, this "exorbitant" (transcendental) along with that only implicitly arises in the beingness known to us, presumably in the form of consciousness. And it is now clear that it is precisely the ultra-high-frequency type of consciousness that does not provide the opportunity to register it.

But, the most unexpected thing, in essence, is that "the other world", where, as many believe, souls go after death, is not somewhere there, but right here. True, this "otherworldly", or, in this case, "exorbitant" cannot have direct contact with the beingness known to us, that is, appear explicitly due to the fact that it is frequency-beyond.

Is it possible to discover the features of these two worlds and the connection between them? Let's try to do this on a certain basis, which is presented below.

It is clear that in our comparatively low-frequency dimension we find ourselves in a more or less dense environment of things and phenomena in the current time. In this world (beingness) things appear in space, various processes occur, and various events happen to us, relationships arise, whereas for the otherworldly in similar high-frequency world outside the current time all this is impossible, that is, the otherworldly in itself cannot have life.

However, life is quite seething in beingness. So how is this life connected with the otherworldly, or transcendental? Or is there no connection between them and, in general, the otherworldly has no relation to our world, but somehow exists on its own?

The fact that the indicated boundary separates these two worlds by frequency demonstrates with complete clarity that one of them - the low-frequency one - manifests itself to us in two ways: as both frequency and dense (solid) - in the form of things, and the other can only be ultra-high-frequency.

The question immediately arises: how do frequency energy formations turn into solid objects in beingness, forming both existence itself as a whole and everything that is there?

That this is quite possible is shown by the discovery that an elementary particle is also a wave.

Therefore, it is quite reasonable to assume that frequency-wave-like formations are capable of producing "solid" matter under certain conditions, that is, reality can be dual - both "solid" and frequency-based, and at the same time - capable of being combined.

It is obvious that the transformation of frequency formations into dense matter cannot occur by itself. A converter is needed. What is it and how does it work?

The action of this frequency impulse converter into the current time and beingness itself, including this converter itself, is presented below.

Be that as it may, the limitations, imposed on cognition in beingness, nevertheless, provide the opportunity to both exist in it and to cognize it, and even trying to go beyond these limitations, as in this case. But, along with that, they indicate the lack of independence of the world before us, since there is a limitation for it, in particular, in the cognition of what is beyond this frequency limit.

In other words, all living things are capable of existing, and in the face of a person, of cognizing the environment, only in that environment in which "solid" and frequency realities can be combined, which is possible, as we see, only in the current time during the interaction of the living and the objective (things) in space in motion and change, at this similar takes place in the "surrounding" of a comparatively low-frequency environment.

Moreover, if we turn to the microworld, it should be noted that physics has reached quarks in its study, but could not advance further, running into nothing. And this, again, means the limit of knowledge within the framework of existing existence, that is, its certain lack of independence, or non-unicity, and the human consciousness itself is also impossible to record, analyze and measure. It, however, undoubtedly exists, but cannot be measured due to, as noted above, its too high carrier frequency, not perceptible by any devices.

For this reason, the cognition of consciousness can be carried out only through a person's study of himself, determining some properties of consciousness by the human actions.

In particular, it is quite possible to determine the role of a person as a symbiosis of thing and consciousness in Creation, since only a person is capable of knowledge, unlike the rest of the living, that is, he is not only a converter of frequency impulses into the current time, but also an self-acting being, capable of knowing the environment both personally for himself during his life, and infinitely, but discretely, for the eternal consciousness, which without a person becomes non-existence.

The conclusion that can be drawn from the facts and considerations presented above is that consciousness, which is not recorded by any devices, comes from beyond the frequency limit designated for our beingness because there is nowhere else from it to appear, and since without it there can be no life, it is that active one that manifests itself in the form of an active biological dense organism, forcing it to act in the current time according to considerations determined by consciousness within the framework of the corresponding structure of the existing organism, which in this case is fully suitable for the name of alive.

This kind of duality of a person, manifested in the coexistence of body and consciousness, was understood in ancient times. Then consciousness was designated by the soul, without which there is no life for the body. Now we can say that this duality distinctly reflects the connection of a completely material ultra-high-frequency otherworldly in relation to a comparatively low-frequency beingness, in which the appearance of dense bodies is possible, and they can be transformed into living ones, programming these bodies in the embryo with the help of the same consciousness in the form of an ultra-high-frequency system from the otherworldly.

In other words, the microcosm and macrocosm, which represent beingness, are respectively only the internal and external infrastructure in the specified frequency range - from infrasound to the noted limiting frequency, existing exclusively for functioning of alive, which finds in this infrastructure suitable for existence on exoplanets support for life and various activities, and this activity, in particular, of humanity on Earth, also includes cognition of surrounding not only for the sake of the process of cognition itself, but with the purpose of using the knowledge obtained for one's own development and better organization of one's life, as well as for a change and development of consciousness that is not very noticeable to people, which, in fact, is the most important thing in the existence of Creation as such.

However, cognition of the surrounding (material beingness) is also limited by the biological capabilities of the human body, and therefore can only be cyclical in successive manifestations of finite civilizations, but a person"s cognition of himself in relationships with other people is not limited by anything, flowing through each individual consciousness endlessly in civilizational cycles, and being reflected in the collective consciousness of the individual groups (Nizovtsev Yu. M. On the cyclicality of civilizations in their multiplicity. Collection: About the information picture of the world. Chapter 9. 2024. [Electronic resource]. Access mode: www.litres.ru).

Thus, the finite -- a person and the collective humanity as self-acting entities manifest themselves in civilizations infinitely, but discretely, ensuring through themselves the infinite change and development of both each individual consciousness and the general (single) consciousness in the process of knowing the surrounding and themselves in the alliance of body and consciousness, thereby removing the question: why do a person and humanity exist?

Below this thesis is presented in somewhat more detail.

But official instances approach this problem differently.

Science answers this question simply: a person is the product of the self-development of matter, existing further on his own. True, there is no clear answer to the second part of the question, which consists of how long he will develop, and it is clear why: humanity, and especially a person, are not capable of developing infinitely, since they are certain limited material systems based on protoplasm, which always has a beginning and - accordingly - an end.

Indeed, it is completely meaningless to talk about the self-development of inanimate matter - this is an oxymoron, since If to present matter in the form of a certain formation, which in itself moves and always moved, and in this motion forms all the rest including consciousness, then, first, if to prove that motion is visibility, more precisely, that it is secondary, appearing only owing to technical transformation of process of updating of information copies of things in consciousness of the living beings into motion, then there cannot be any self-development of matter. Secondly, it has long been proven that the genome of any living being is so complex that in any case it couldn't assemble oneself. Nevertheless, alive exists, and even exist self-conscious living beings, that is, people themselves. Thirdly, since it is recognized that self-development is ongoing as an unceasing progress, then for it there must be initial and final conditions.

The inanimate, as such, is not capable of existing without the active in the form of various objects, since it is the active that gives them form by using the appropriate information, something that the inanimate objects themselves are not capable of. But the active can manifest itself in beingness only in the form of alive, which is an association of the active and the inanimate. In particular, the active in the form of alive gives the passive such forms in which the active can exist as separate living beings, as well as their communities, that is, systematically on exoplanets scattered across the vastness of the universes (beingness) (Nizovtsev Yu. M. Time as a condition of the finite in infinity for consciousness. Collection "Creation as the unity of eternity in time and nothingness out of time" Chapter 7. 2024. [Electronic resource]. Access mode: Amazon. as well as - Nizovtsev Yu. M. The person as the hologram. Chapter 4. 2016. [Electronic resource]. Access mode: www.litres.ru. Amazon. Yury Nizovtsev).

Thus, science has reached an obvious dead end here, unlike religion, which in all its manifestations finds a way out of this apparent dead end in the otherworldly, the existence of which, admittedly, has been impossible to prove with the available means, but the opposite cannot be proven either.

For example, Hinduism solves this delicate problem as follows.

It believes that in addition to the body, a person has a supernatural component - a soul, independent of the body, which is an integral formation created by the highest being - God. This soul is immortal for some especially deserving righteous people. That is, according to this confession, immortality must still be earned, which is quite reasonable.

Naturally, the soul has to go somewhere after the death of the body from this world, and it moves to some otherworldly place, but not forever, but periodically moving to another body again in our world and back.

And so it goes until the souls that are completely ingrained in bad deeds are simply destroyed, while the wonderful souls that have shown themselves in bodies from the best side, fall into the light of "highest and eternal bliss".

The rest of the souls simply hang out between heaven and earth.

It seems that this worldview is quite positive, as it calls on a person to behave well, but, on the other hand, attached to past lives, a person loses self-activity in his present, and thus becomes passive and fatalistic. Therefore, Hindus prefer bliss in an imaginary afterlife to an active life, thereby missing out on their own real life for the sake of an imaginary one, considering active life a sleep.

Naturally, the process of cognition becomes uninteresting for Hindus, and the result of such views is a rather miserable situation of the inhabitants of India for thousands of years and to this day, who have found themselves, in fact, outside of development.

Buddhism, even more radical in its approach to reality, recognizes the entire world around us not simply as secondary, created by God, as Hinduism believes, but considers it to be completely illusory, a game of the human mind, and existing only as a place for the soul to pass through a series of lives of the body of suffering in order to get, again, into the other world as a kind of bliss (nirvana) with the dissolution of the individuality of each soul in this nirvana.

Thus, similar version of stagnation does not at all stimulate knowledge for the sake of development in life.

Nevertheless, Hinduism and Buddhism have adequately noted the impossibility of the existence of reality in itself, that is, accidentally, but incorrectly assessed this reality, not understood the meaning of its existence, the meaning of the other world and the connection between them.

Moreover, the primitiveness of these religious views is that they see the ultimate goal of the soul as pure idleness with an admixture of narcotic happiness, neglecting a person, although without a person the existence of the soul is impossible.

In contrast to Hinduism and Buddhism, according to the Bible, the most important thing for the soul is beingness, in which after many twists and turns in a whole series of lives, everything is arranged in the best possible way in the form of perfect health and eternal life for a person, since after death (in the otherworldly) there can be no life, because "there is no work, no reflection, no knowledge, no wisdom", that is, no bliss, no suffering. It follows from this that the soul and a person are inseparable, constituting a single whole. In this case, of course, no afterlife is needed.

At first glance, this worldview seems quite realistic - why invent unnecessary things! It is possible and necessary to settle down well in the business world. And the followers of these ideas do just that - they try to settle down comfortably in this world, ignoring some of the apostates, and trying to make the rest their servants.

However, such egocentrism is combined not with the desire for knowledge, but with the desire for a prosperous eternal life, that is, typical philistinism, which is quite reasonable for them, since, indeed, the process of knowledge does not always lead to comfort, well-being and perfect health, but often leads to the opposite.

This kind of optimism in relation to pure being, as well as primitivism in thinking, is completely unjustified, without explaining, in essence, anything, replacing nirvana with material bliss in eternity, which is not only impossible, but also stupid, since man is not an animal and all this existence in a pleasant environment of things without any worries, troubles and troubles, he will quickly get tired of.

In addition, Jehovah as the otherworldly creator of this beingness for the human soul remains an outside witness of this action, that is, it turns out to be completely unnecessary. Why then did he create these perfect egoists-materialists? In mockery of oneself, or what?

In other words, in the views of these followers of the Bible prophets, the interaction of the otherworldly and beingness, and therefore the need for cognition, is not traced.

Therefore, Hinduism, together with Buddhism, and the adherents of the Bible, on the other hand, taking extreme positions, are no more than one-sided, but, nevertheless, in comparison with science, are more advanced in understanding that purely material, and especially living, cannot be accidental.

However, neither science nor religion give an answer, for what mortal people are in the world, suffering and quite rarely enjoying in it.

Science cannot give an answer quite objectively, since it conducts any research in the conditions of our material, or more precisely, dense, and even more precisely, three-dimensional in spatial dimensions world based on the repeatability of certain processes, that is, information about processes and phenomena must be recorded independently and must be verifiable. Naturally, the otherworldly is inaccessible to it in principle.

Religion only consoles us with the possibility of transforming the finite living into infinite happiness and justice unknown where, completely distancing itself from the process of cognition, which is not needed at all in the blissful otherworldly.

That is, both science and religion are unable to answer the main question - for what do humanity and a person exist along with the rest of the living in Creation, what is the role and function of these rather pitiful, at first glance, and very short-lived creatures in it?

Or maybe they have no role at all? And they are only a side product of something more grandiose, like the world spirit or world will!?

If we proceed from the fact that Creation is divided by frequency, as noted above, then, judging by the reality around us, becomes possible to lower the frequency, controlled from the otherworldly, until the conversion of frequency systems into objects of "solid" reality is realized. This kind of conversion, which thereby realizes the connection between beingness and the otherworldly, is carried out by a structurally complex dense biological system (body), as if covered by an active ultra-high-frequency formation (consciousness of one level or another), which introduces the corresponding programs into this bodily system, that is, thereby reviving it, first of all, in order to unite being and the otherworld in itself so that this living thing appears in the current time, which automatically gives it the opportunity to be present in the moving and changing substantial world of things and events.

However, do the finite dense objects of beingness have to come from somewhere?

But throughout the history of mankind, only two answers have been given to this question without any evidence, namely: God created everything, the other answer is that everything arose spontaneously from the moving matter.

As you can see, the answer - where did God oneself or the moving matter, that produced, again, suddenly living beings - come from? - has never been given.

It is clear that it is impossible to give a more or less adequate answer to an incorrectly formulated question, since the very question of the emergence of everything from some original source requires an explanation again of where this original source of everything came from, etc.

Therefore, it is reasonable to eliminate this origin, assuming that everything exists infinitely in two hypostases - eternal beingness in time and infinity outside of time, integrally constituting nothingness.

However, where, how, and in what form do material objects "enter" into beingness, localizing in the form of universes in time, that is, where do they come from, since there is nothing else except nothingness?

There can only be one conclusion - it comes from nothingness, since there is nowhere from else.

But then a problem arises - how does this happen, and even together with beingness, since without beingness within the current time nothingness is not capable of manifesting itself. At this, in process of manifestation, this nothingness should not change, remaining as before nothingness.

Nevertheless, this problem can be solved by assuming that matter, which is extracted from nothingness is nothing more than a copy of information from it, which falls on media having opposite signs, but which are not mutually destroyed, being conditionally in a spaced state in the form of projection of nothingness.

Thus, both of these parts can respectively supply matter to eternity (beingness) of one sign and, accordingly, of another sign, being integrally nothing, that is, in this respect, the infinite projection of the infinite nothingness is no different from the nothingness itself (Nizovtsev Yu. M. Everything and Nothingness. Chapter 2.1. 2016. [Electronic resource]. Access mode: www.litres.ru. Amazon. Yury Nizovtsev).

The next problem in this model of Creation is the connection of a timeless nothingness with eternity, that is, with an endless beingness in the current time through a projection a timeless nothingness.

The fact that this connection exists through a holographic projection of timeless nothingness is demonstrated in detail in my article " About the manifestations of the connection between the otherworldly and reality" (Nizovtsev Y. M. About the manifestation of the connection between the otherworldly and reality. Collection: Creation as the unity of eternity in time and nothingness out of time. Chapter 8. 2024. [Electronic resource]. Access mode: Amazon. Yury Nizovtsev).

Such connection can be carried out informationally with the help of the material carriers available in the projection, carrying copies of information from a timeless infinity, necessary for the existence of the current time, at this, these carriers are restoring beingness as a whole, but are renewing each of its objects with a certain frequency, that is being felted by each living being as sojourn oneself within the flow of this, in fact, artificial time in beingness due to the automatic exclusion by living beings of the interval between high-frequency impulses carrying information, which creates in living beings the feeling of time passing through the present, as if from an unknown future into a known past.

Therefore, such carriers may well be, like radio waves, ultra-high-frequency wave-like structures, in the harmonics of which the corresponding information is contained.

The information that is so necessary for the functioning of Creation can be perceived, processed, changed and transmitted only by living beings, since, by definition, an information is data about the state of the material objects that are recognized by other objects by the means at their disposal.

The inanimate objects are not capable of carrying out this operation, since they do not have the appropriate means for this, whereas only living beings are capable of perceiving, processing, changing and transmitting certain data, transforming it into information, that is, into something understandable for themselves, due to the fact that they have sensors (sense organs), centers for processing incoming signals and a program of metabolism, growth and development on a protein carrier (genome).

Thus, only the combined active and passive components of Creation in the form of alive fall into the information flow.

They constitute on an information basis within a certain association all living objects, included in beingness, and this information base is the wave-like ultra-high-frequency structures of the projection of an infinite nothingness, some of which are the simplest, forming the information basis of the inanimate objects of beingness, others in their harmonics carry the programs that form the basis for those objects of beingness, which are able to perceive, process, change and transmit information, thereby acquiring the opportunity for initiative and self-development.

Therefore, not one beingness, but the totality of eternity (beingness) and a timeless infinity with its own projection, represent a complete system of Creation, which functions only due to the unification of inanimate (passive) matter and active matter in the form of alive. beings. They convert information from timeless nothingness through its projection into the corresponding objects of beingness with its current time, giving them motion and change in a certain space, as a result of which an infinite nothingness manifests itself in the form of beingness known to us, which is being formed by the living beings infinitely in the form of a series of universes, that is, eternal.

As a result, thanks to the finite living beings, which, due to its structure, are in the information flows perceived by them, due to its structure, the basis of which is the genome, which carries the corresponding programs, both the stable infinite existence of the entire system of Creation and the development of an infinite consciousness (the active) through the same the finite living beings are achieved.

Thus, an infinite nothingness is capable of manifesting itself only if there is that which manifests - alive, and a means of manifestation - the information within the framework of the system of Creation, containing the timeless structures and a structure with the current time, coexisting without beginning and end for the reason that integrally they represent nothingness, thereby solving the eternal problem of the emergence of everything, which never arose, being both eternity in the infinite flow of time, and infinity outside of time, being therefore both everything and nothingness (see, for example, Nizovtsev Yu. M. Everything and Nothingness. 2016. Chapter 2.1. [Electronic resource]. Access mode: www.litres.ru. Amazon. Yury Nizovtsev).

The mechanism of permanent creation of the current time, and with it beingness (eternity) can be presented in the following form.

In any living being there are sensory organs that perceive the frequency fluctuations and an internal computer that processes the received data, eventually converting them into both images and objects of beingness, surrounding the living beings, including themselves, that is, updating them and themselves constantly by the choice of some frequencies from this set of frequencies and mathematically converting them into sensory perceptions.

But this process of the updates that is so important to change them, is automatic, more precisely, under the control of a single consciousness of a hologram (see below) of a projection of an timeless infinity, and the change itself, which is being marked by living beings both in themselves and in changes in environment around them, occurs as a result of the automatic formation of the current time by them, which is created through them and for them due to the fact that they do not perceive a pause between impulse signals coming to the senses.

In particular, in the human perception, the pause disappears due to the delay of these impulses when passing through nerve fibers. Along with that, for the simplest creatures, this pause is skipped in perception due to the delay required for processing the current packet of information in it by the corresponding information processing center, that, of course, is typical also for a person.

Thus, for a person the information is being formed by the separate portions, which in his mind merge into a continuous stream, which seems to him by the present, since the processing of each packet of information, which has a certain duration, displaces from consciousness the interval between the successive packets of information entering the senses.

Despite the fact that Creation is zero in balance, it is also everything and therefore cannot but manifest itself, demonstrating to itself in the quality of the active this everything consistently and infinitely in eternity (beingness).

Creation, being everything and nothing, contains opposites in itself and denies itself, since in the face of the active it constantly strives for novelty, destroying the former in itself and manifesting in this the freedom of consciousness (active). But everything that has passed does not disappear without a trace, but is retained in the memory of consciousness (active).

The property of being one and along with that divided outside of time is possessed only by such a high-frequency formation as a hologram, since any section of the hologram is interconnected with any other outside of time.

In other words, each section of the hologram contains information about the entire object, but with a proportionally corresponding decrease in clarity.

The principle of the hologram "everything in each part" allows a fundamentally new approach to the issue of organization and order. The hologram shows that some things in beingness cannot be studied by the analytical method: to dissect the object and study its constituent parts. If we dissect something arranged holographically, we will not get the parts of which it consists, but we will get the same thing, but with less accuracy.

The hologram itself is a high-frequency formation as a product of superposition of several coherent waves, giving a stationary interference pattern, since the difference in the phases of the waves does not change.

However, the active, or consciousness, being a hologram in a projection of a timeless infinity, cannot itself be clearly present in the "solid" reality of beingness (in the current time), since it forms it through a complex passive structural formation based on proteins (an organism), which the active (consciousness) as it were covers, programming, that is, making it alive, capable, in contrast to the usual passive in the form of inanimate matter, at least of feeling and thinking.

In other word, without the living beings that form the current time, beingness is deprived of this time and becomes non-beingness, although potentially in this timeless non-beingness or nothingness, there is everything, but only the living beings are capable of reviving, that is, making this everything move and develop.

The problem of whether being is a matrix or a hologram is discussed in my article "Is Creation - a hologram at the base or a matrix (critical review)?" (Nizovtsev Yu. M. Creation - a hologram at the base or a matrix? Collection: Creation as the unity of eternity in time and nothingness out of time. Chapter 10. 2024. [Electronic resource]. Access mode: Amazon. Yury Nizovtsev).

Living beings in the process of their own development, in particular on our planet, as is known, were divided into two parts: one - the larger one - remained in the form of creatures of an instinctive-reflexive nature, capable only of adapting to their own environment, the other, in addition to adaptability, acquired the ability to consciously change their own environment expediently and even according to their whims, having understood that it is in the current time, which must be taken into account, but which can also be used in a planned manner.

Thus, this new being, a person, partially fell out of the purely adaptive existence characteristic of even the most developed animals, which gave him the strongest impetus for the development of his emerging self-consciousness.

That is, a person who partly fell out of this adaptive extension, thanks, the appearance in his genome of an additional program that provokes arbitrary actions in the environment, quite quickly realized that he is being in the current time in which you can knowledgably manage yourself and your environment, one way or another changing it according to your own ideas.

The manifestation of such competition of these differently coded parts of the common genome - adaptive and, in addition to it, another, quite capable of creativity in many ways - is what finally brought this representative of living beings beyond the limits of only a primitive-thoughtless existence within the framework of nutrition, reproduction and, if possible, dominance, providing for him a many times more significant consumption of information flows and the corresponding development of his consciousness in the form of self-consciousness, bringing a person to the proud presentation of himself as a pearl of creation.

True, a person still has not understood that he became like this not by himself, but as a result of the action of such a program in each cell of his own organism, which guarantees him both the ability to adapt and the possibility of creative actions.

As a result, in the human consciousness arose two poles, oriented in opposite directions - egocentrism and altruism, which made it possible, instead of long-term evolutionary changes, to produce literally explosive conscious actions by human communities on this basis of dual contradictory consciousness, stimulating by the struggle of these components of consciousness both in each person and in his communities, the development of not only society as a whole up to the emergence of civilization, but also the development of the human self-consciousness, evidence of which is the increase of mass in the human brain compared to a highly developed primate by 3 times.

Thanks to ability to conceptual thinking, a person understands that he does, and understands the world. The second main difference is that a person possesses the speech. Animals can have very developed system of communication by transmitted signals but only a person has the second signal system - communication through words - oral and written. The structure of the organism and the genome of animals determine their needs and their behavior. Every animal is born already endowed with a set of instincts that provide it with the ability to adapt to living conditions, but limit individual variations in behavior.

For years of change of organisms from the simplest to the primates the reflex system of their reaction to influence of the environment remained actually the same. In other words, programs of their actions are similar each other.

And suddenly, for the slight term, in a result of rather short-term influence, how is it considered, of external conditions, some species of primates has acquired self-consciousness, that is, understanding of their location in the current time, while others remained monkeys outside this understanding. At this, it is not known which of these monkeys "worked" more, and in fact, monkeys neither then, nor now had and have no relation to conscious collective activity, simply picking up ready-made meal in the tropics, rich in a variety of food.

This very fact denies the spontaneous desire of monkeys for collective work and the formation of verbal communication between them.

Now the theory of Darwin is recognized, at least, disputable just because to explain how the monkey evolved into a person from a position of modern science is not possible.

Obviously, for the emergence of consciousness in the primates had to be occurred certain fundamental internal changes which were not for all the time of existence of organisms on Earth. What are these changes, if a person by its appearance, the structure of organs and even the structure of a genome is very close to a chimpanzee?

It is possible to state the following: only the change of the genome programmed to the instinctive and reflex unconscious activity on the genome programmed also on the conscious collective labor can be as such internal change.

Therefore, the transformation of the most perfect primate - it could be a chimpanzee or an even more perfect primate - into a human prototype is possible only by changing the program.

Thus, it can be said that a creature capable only of instinctive-reflexive actions has one program, and this new creature has another, more complex program - dual, and also multidirectional in relation to the impact on behavior, and therefore contradictory in its impact on this behavior. However, thanks to it, it becomes possible to project one's actions for the future, to process their results for subsequent correction, using the already accumulated memory from a much larger database than that of primates. At the same time, the egocentric influence of the program coded for adaptability in behavior does not disappear.

We also note that inarticulate screams and gestures that make up the ways of communication between primates are not the most effective methods of transmitting information during complex collective actions.

Therefore, the new, reformed being, aimed at collective labor efforts to ensure its own existence even in critical conditions, developed a need to form articulate sound signals denoting both numerous relationships, actions, specific objects, and various types of relationships, actions, and objects.

Such generalization meant not only the gradual formation of the logic of events and relations, the connection of objects in the present, but their transfer to the future in the form of planned and design procurements.

The emergence of this kind of purposeful activity, which embraces the future along with the past and the present, meant an exit from the spatial adaptive extension of the instinctive-reflexive mode of action repeated every day, into the current time, in which a series of events are initiated by these new beings consciously and purposefully.

In other words, these heirs of the primates acquired, to a certain extent, a regulated time of their own within the framework of external (astronomical) time, since this own time is largely created by them themselves as a result of conscious labor efforts to achieve various goals, which are initially dictated only by urgent needs, and then these goals are directed toward improving the culture of housing, the culture of games, the culture of sex and the culture of idol worship.

As a result of the collective activity to overcome the resistance of the environment, and not just passive subordination to it, gradually each community had a rather simple at first articulate language, instead of caves and trees, more comfortable dwellings made of improvised materials, a differentiation of labor with appropriate tools arose.

The Verbal information, transforming images of possible actions into a specific procedure of the collective labor, that is, the targeted information, makes the process of changing reality meaningful and even creative not only in art, but also in the study of this reality, allowing us to comprehend its patterns and, on this basis, improve reality artificially, changing life itself. This makes it both more comfortable and develops the human mind, which captures new spheres of activity.

Information in the form of words, imprinted on carriers connects us with previous generations, expanding our memory with all their achievements, and in conjunction with current deeds constantly multiplies the flow of information that captivates us, accelerating the course of own time of human communities in alternating generations, in which we become more humane and increasingly prosperous, but the organic connection of word with deed, with collective labor efforts, their interdependence, does not allow us to cut word and deed, calming down in the achieved well-being of pleasant idleness of the virtual world.

Therefore, target information in the form of words, images, as well as collective labor are inextricably linked in the human consciousness, creating the most saturated information flow compared to the information produced by the animal world, which does not possess this kind of information, without which conscious collective labor, creating not only relevant products, but also generating events, and therefore, еру fast-flowing productive own time, cannot manifest itself.

On this informational basis - the word and image, aimed at collective labor - controlled by the human consciousness, a process of cognition arose that intensively develops his self-consciousness, which makes the life of the human communities not only more comfortable, and work more interesting and productive, but also immerses a person in his own inner world, relating some people to others, comparing a person with nature and society, and also clarifying the abilities of a person to reflect these relationships in the artificial forms.

Thanks to creativeness, inherent to a certain degree in a person in his self-consciousness, the artistic creativity in various forms arises, cultural values appear. All this directly affects the minds and feelings of the population, touching the most sensitive strings of self-consciousness of each person, due to which both individual and collective self-consciousness gradually changes: morals soften, the thirst of the population for knowledge grows, the number of intellectually and emotionally developed people increases.

That is, the circle of people inclined to cognition of various spheres of life, and not just to labor efforts, is increasingly expanding, which is also facilitated by the constantly growing productivity of labor due to the use of various technological innovations that are invented by the same creative people.

Such cultural and technological development affects the growth of the altruistic component of the self-consciousness of the population, thereby expanding the layer of the intellectual opponents to the authorities, who want to harmonize social relations.

The result of this cultural development of society, seemingly far removed from political struggle, is, nevertheless, the growth of confrontation of informal intellectual opposition to the ruling elite due to the spread of altruism among the masses. In addition, the growth of culture and education of the population allows for an increase in the percentage of creative individuals emerging from it, who are, in fact, the only effective lever for accelerating the technological and cultural development of society.

Thus, a person in his communities - that's the only, capable of purposefully cognizing the environment, but not only. He begins to understand his leading role in the world, but avoids recognizing his true purpose, considering his civilization capable of eternal development, while both he and the civilization are nothing more than finite formations that arise and disappear in the current time, but, nevertheless, their cyclical appearance on different planets makes them an indispensable and only conscious mediator between the otherworld and existence, as well as the main supplier of information to the otherworld, not allowing it to fall into oblivion, but changing and developing the unified consciousness of the hologram of the otherworldly thanks to alive, who is creating information flows endlessly.

This is precisely the main mission of a person in his communities, since only person is capable of involving himself in the process of cognition, and therefore, in changing and developing consciousness eternally (see, for example, Nizovtsev Yu. M. A person, information and a current time. 2025. [Electronic resource]. Access mode: www.proza.ru).

Part 4. On the role of randomness in Creation.

Science believes that the universe, imagining it as Creation, as well as living beings, including a person, appeared as a result of some spontaneous phenomena, thereby absolutizing randomness, which contradicts the fundamental relationship between necessity and randomness, proclaimed by the same science, that are the contradiction and nonsense in itself. Therefore, a more adequate hypothesis suggests itself, putting necessity and randomness in their proper places.

The helplessness of modern science in relation to the emergence and existence of Creation is clearly demonstrated by the fact that, on the one hand, it has accepted the anthropic principle of the creation of the universe, since the properties of our world are determined by a set of fundamental constants, of which there are approximately 30 (elementary charge, the speed of light in a vacuum, the gravitational constant, the elementary quantum of action, the Boltzmann constant, etc.), and even a slight deviation from them immediately destroys the universe, or an ordered universe is unable to arise. That is, someone has adjusted these constants in order to ensure our existence. Here, according to scientists, the Creator manifests oneself as reasonable.

On the other hand, a number of scientists imagine the Creator as a sort of player who generates universes arbitrarily in such a multitude that among them, purely by chance, rare universes suitable for life appear. Here, apparently, the Creator is rather unreasonable, since he relies only on randomness.

However, some scientists, realizing that such approaches can hardly be considered adequate, since they require a beginning for Creation and a corresponding Creator in the face of God or randomness, tried to investigate the possibility of a universe without a beginning and eventually came to the theory of inflation.

According to this theory, the infinitely expanding cosmos gives birth to new "Big Bangs" from a false vacuum, which had no beginning and will have no end, that is, the universe in this case appears to be in a state of eternal inflation [see, for example, 1].

However, A. Borde and A. Guth proved a theorem according to which inflation is eternal in the future, but it cannot be eternal in the past, that is, it must have some beginning [see, for example, 2].

What followed was a desperate and so far, last attempt by scientists to get around the problem of infinite regression by suggesting that the universe could have been spontaneously created from nothingness.

Indeed, mathematics dictates that a closed universe has zero energy, since the energy of matter is positive and the energy of gravity is negative, and their contributions cancel each other out. In addition, the total electric charge of the universe must be zero.

Thus, it is assumed that nothing prevents a universe from appearing from nothingness, and, what is more, that an infinite number of universes spontaneously appear from nothingness, like bubbles in champagne.

However, the universe has no surrounding space, since it itself is space and, since it expands, it is also time.

That is, science, operating with concepts and laws of beingness, again comes to the conclusion that the universe with space and time, in which living beings appear, was created by chance, and what was before it is unclear.

And this means exalting the randomness to the level of creator, which is rather meaningless if we consider randomness as the reverse side of regularity, or rather, a necessary complement to it.

That is, this approach separates randomness from regularity, allowing it to dominate, at least initially.

In essence, similarly, that is, on the basis of randomness, science explains the emergence of living beings, as well as intelligent man among both brainless creatures and creatures with brains, but incapable of purposeful and creative actions.

In particular, science has not yet been able, within the framework of its research approach, to present convincing evidence and an explanation of how the transition from inanimate matter to living matter, and from reflexively acting organisms to thinking beings, was accomplished.

It is known that the live organisms unlike the lifeless have a set of attributes: metabolism and energy exchange, the ability to grow and develop, reproduce, to maintain a certain composition. Furthermore, they are characterized by self-regulating metabolic system and they possess the ability to reproduce accurately the own metabolic system (DNA replication, its matrix copying and specifically determined synthesis of proteins-enzymes) and etc.

The essence of various ideas of an origin of life can be summarized in three main concepts. One of them - idea of creation of all alive out of the lifeless by the Creator, another - an abiogenesis, or the formation of the organic compounds widespread in nature, outside an organism without participation of enzymes, i.e. the: emergence alive out of the lifeless; and the third - a biogenesis, or the formation of organic compounds by living organisms: all living occurs out of alive.

As for creationism, or ideas about the creation of all living things from the inanimate by the Creator, it is not possible to explain where the Creator oneself came from and why he wanted to create something.

Abiogenesis, or spontaneous generation due to chance, as Pasteur demonstrated experimentally, is also impossible, and he also showed that the living can only arise from the living.

But where did the "living" come from then, if it was not originally in our world, or rather, in the three-dimensional dimension of our universe?

Thus, the question of the appearance of organic matter in the Universe within the framework of the three concepts indicated remains open, but for the Earth the most probable possibility is the introduction of organic matter capable of exact self-reproduction from outside with its corresponding change and development in suitable conditions.

The key of emergence on Earth of the first elementary organisms with a "ready" genome can be such. Traces of complex cellular structures whose age is at least 3.86 billion years old have been discovered recently in the most ancient sedimentary rocks on Earth found in the southwestern part of Greenland. So, most likely, the first forms of life could have arisen as a result of ingress to Earth with meteorites, etc.

The hypothesis of an extraterrestrial origin of life on Earth can be also confirmed by the following fact. Inside the meteorite ALH84001 at its detailed research the rhabdoid structures reminding in a form petrified bacteria were found. Originally this meteorite was a part of Martian crust. It was thrown out then in space as a result of explosion at collision of a huge asteroid with a surface of Mars that occurred about 16 million years ago. 13.000 years ago, after a long journey in the solar system, this fragment of Martian rock landed in Antarctica, where it was found recently.

Structures, whose age is estimated in 3.46 billion years old, have been discovered in ancient fossils found in Australia. It was remnants of cyanobacteria - the first photosynthetic organisms. Stromatolites meeting in shallow coastal water areas of not polluted salty reservoirs, testify to former domination of anaerobic microorganisms and cyanobacteria. They remind larger boulders upon its form and they represent the community of microorganisms living in calcareous or dolomitic rocks, formed as a result of their activity. Stromatolites, being at a depth of several centimeters from a surface, are saturated with microorganisms: photosynthetic cyanobacteria, producing oxygen, dwell in the uppermost layer; bacteria which to particular degree are tolerant to oxygen and do not need light are found more deeply; the bacteria that can live only in the absence of oxygen are present in the lower layer. Located in different layers, these microorganisms make the system united by the complex relationship between them, including food. Behind a microbial film is being revealed the rock formed by the interaction of residues of dead microorganisms in water with dissolved calcium carbonate. Apparently, when continents were not yet on primitive Earth, and only archipelagoes of volcanoes towered over an ocean surface, stromatolites abounded shallow waters [3].

Scientific chronology of emergence and development alive, accepted at the present time, is as follows.

Four billion years ago on Earth as geneticists are expressed, mysteriously emerged RNA. They consider that it was being formed spontaneously from more prime organic molecules which have appeared on primitive Earth. Geneticists believe that ancient RNA molecules had functions of carriers of genetic information and proteins-catalysts, they were able to replicate (self-doubling), mutated and were subjected to natural selection. RNA does not have or does not exhibit these properties in modern cells, but play a very important role of the intermediary in transfer of genetic information from DNA on ribosomes where protein is synthesized.

As a commentary on the above statements, we can be said that it is more fantastic, than proved though something the statement. Let's note also that it appeared, apparently, because the materialists-scientists monopolizing science, categorically could not allow closer to the truth explanations not related to their "orderly" theory of the origin and development of all alive of lifeless up to "consciously" conceiving beings, in particular, and themselves which to please settled and dominating concept consciously lie all the time.

Unicellular organisms appeared 3.9 billion years ago. They probably looked like modern bacteria and archaebacteria. In the result of the activity of photosynthetic cyanobacteria, oxygen appeared in the ocean, and about 1 billion years after that, he began to accumulate in the atmosphere. At first the formed oxygen was interacting with the iron dissolved in water. It led to emergence of oxides of iron which were being besieged gradually at the bottom. Thus, deposits of iron oxide arose with participation of microorganisms during millions years.

Then, when the main amount of iron at oceans underwent oxidation and could not bind oxygen any more, it went in gaseous form to the atmosphere. After that as only photosynthetic cyanobacteria have created from carbon dioxide certain stock of energy-rich organic matter and enriched an Earth's atmosphere with oxygen, there were new bacteria - aerobes which can exist only in the presence of oxygen.

Oxygen is necessary to them for oxidation (combustion) of organic compounds, and the considerable proportion of received energy is converted to a biologically available form - adenosine triphosphate (ATP). This process is very favorable energetically: anaerobic bacteria at decomposition of one molecule of glucose receive only two molecules of ATP, and the aerobic bacteria using oxygen, - 36 molecules of ATP.

Eukaryotic cells arose with the advent of oxygen that is sufficient for aerobic lifestyle. They have unlike bacteria a core and such organellas, as mitochondrions, lysosomes, and at algas and the highest plants - chloroplasts where photosynthetic reactions are being made.

Complex eukaryotic cells appeared two billion years ago when unicells complicated the structure due to absorption of other prokaryotic cells. Some of them - aerobic bacteria - have turned into the mitochondria - the energy stations of oxygen respiration. Other - photosynthetic bacteria - have begun to carry out photosynthesis in the host cell and became chloroplasts in the cells of algae and plants. Eukaryotic cells having these organelles and clearly detached core comprising genetic material make all modern complex life forms - from fungi to humans.

1.2 billion years ago, according to biologists, there was an explosion of evolution due to the advent of sexual reproduction and which was marked by the emergence of highly organized forms of life - plants and animals [3].

Comparing "scientific" idea about "mysterious" emergence RNA on Earth out of prime organic molecules with the emergence of complex biological structures such as the cell with a ready genome brought in from outside and development from all of them other types of an organic matter in the course of a long chain of changes, it is necessary to give preference to the second. Actually in favor of the second tells also the statement of geneticists: "It is considered today that protobionts have represented themselves RNA molecules, but not DNA so as it is proved that process of evolution went from RNA to protein, and then it went to formation of a molecule of DNA at which C-H connections were stronger, than C-OH connections at RNA. However, it is clear that molecules of RNA could not arise as the result of a smooth evolution. Probably occurred leap with all the characteristics of self-organization of matter, whose mechanism is so far not clear" (grandars.ru> shkola ... proishozhdenie-cheloveka.html).

On this occasion, we can only say so: if something else is unclear, it is better to keep silent, and not to develop on the basis of this representation unformed the fundamental theory of biological evolution.

But with all this as "hung" is the following question: how nevertheless complex cellular structures together with the genome emerged initially, if they could not to be self-assembled on Earth?

Indeed, the genome of the simplest bacterial cell, which gives her the opportunity to multiply, represents the next structure.

Bacterial genome consists of genetic elements capable to self-replication, i.e. replicons. Replicons are bacterial chromosome and plasmids.

Hereditary information is stored at bacteria in the form of sequence of nucleotides of DNA, which define a sequence of amino acids in protein. The gene corresponds to each protein, i.e. a discrete site on DNA, differing number and specificity of sequence of nucleotides.

The bacterial chromosome is presented by one two-chained DNA molecule in the form of a ring. The sizes of a bacterial chromosome vary at various representatives of the Procaryotae kingdom. A bacterial chromosome forms a compact nucleoid of a bacterial cell. A bacterial chromosome has a haploid set of genes. It encodes a vital function for the bacterial cell.

Plasmids of bacteria represent two-chained DNA molecules. They do not encode the main functions for life activity of the bacterial cell, but they encode functions giving bacteria of advantages if it falls into the unfavorable conditions of existence.

The composition of the bacterial genome as a bacterial chromosome, or in plasmids includes mobile genetic elements. Intercalary sequences and transposons are mobile genetic elements.

Intercalary (insertional) sequences, IS elements are the DNA sites. They are able to move as a whole from one area of a replicon to another area of the replicon, and they are able to move between replicons. They only contain those genes which are necessary for their own moving - transpositions: the gene coding a transposase enzyme, providing process of an exception of an IS element out of DNA and its integration into a new locus, and the gene determining synthesis of repressor, which regulates all process of moving.

A distinctive feature of IS- elements is the presence on the ends of intercalary sequence inverted repeats. The transposase enzyme recognizes these inverted repeats. Transposase carries out one-chained ruptures of the DNA chains located on both sides of the movable element. Original copy of IS-element remains in the same place, and its replicated duplicate is moved to a new site.

Moving of mobile genetic elements are called replicative or illegitimate recombination. However, unlike the bacterial chromosome and plasmids, mobile genetic elements are not independent replicons, since their replication - a component of DNA replication of the replicon, in which they are composed. There are several varieties of IS-elements. They differ in size and the types and numbers of inverted repeats. Transposons are the DNA segments possessing the same properties, as IS elements, but having structural genes, i.e. - genes providing synthesis of molecules, possessing specific biological property, for example, by toxicity. (See, e.g., vmede.org> index.php? Topic = 589.0).

So, the elementary genome in actual fact appears by the most complex structure giving to a cell of the elementary organism - bacteria - property to be alive, i.e. to breed, interact with the environment, change itself, develop, being transformed gradually during these or those changes to more complex live organisms.

Therefore, relying on detection of approximately 4 billion years ago, of course, if it is true dating, caught in terrestrial rocks of bacteria on meteorites, it is possible to state: the genome, which is the basis for further development, could not be self-assembled. The most likely explanation for the appearance of cells with a similar genome is external space relative to Earth. With these simple cells for reproduction and development which once arose suitable conditions on Earth: the gravity, the corresponding gas atmosphere, atmospheric pressure, water mode, temperature differences on a surface planet, the level of magnetic and electromagnetic fields and etc., began a development of the living on Earth.

In his time after the opening of the genetic code that can be called by the program on the biological carrier, the famous physicist Heisenberg said that the accidental formation of such an incredibly complex formation as the genome for any conceivable term simply could not happen and only remains to think about its divine origin.

Unfortunately, the thought of a divine origin of a genome, as a matter of fact, explains nothing.

Such evasion from an explanation of process of emergence of life shows, apparently, lack of opportunities of implementation of this project in the conditions of our known beingness.

In connection with the above, in addition to the beingness known to us, it is entirely possible to recognize the existence beyond the frequency boundary corresponding to Planck time (10 with an exponent of -43 seconds) of another formation, distinguished by an ultra-high frequency from the comparatively low-frequency beingness known to us, connected, nevertheless, with each other. And this connection can be expressed in one or another type of influence on beingness, for example, by introducing specialized programs into the structure of the embryo in the form of a genome, as if reviving it, allowing it to grow, develop and interact with the surrounding favorable environment, and also the possibility appears to transfer this genome through bacteria resistant to external influences by means of certain objects moving in space, to exoplanets, which could well have happened to the Earth about 4 billion years ago.

Similar transfer is presumably possible after passing of this or that cycle of complication and emergence as a result on one of planets of the high-organized animals like primacies, i.e. beings, which are the most suitable upon their potential capabilities to further social-work activity and for developing of the rudiments of consciousness. The transfer of copies of the programs reacting on external management on another scheme can be carried out in a genome of a monkey which on 99% coincides with a "human" genome on structure. As a result of similar reorganization, anyway, it is formed the base for symbiosis of the high organized biological organism and reasonable structure of another measurement, for which previously was impossible in three-dimensional measurement independent activity. Apparently, this symbiotic creature becomes quite adequate tool for performance of certain objectives in intervals from the birth to death of a body, then again from the birth and to death, etc.

The emerging communities differ from animal herds by the foresight of the results of their actions, the discussion of these results, that is, they manifest awareness of their own actions. Communities improve, go through the stages of development known to us, ultimately forming civilizations that exist for a relatively short time given their technological orientation.

Obviously, the solution of these problems, mainly related to the cognition of everything surrounding them, for such finite beings as people, not only develops people themselves in their generations over time, but can, as it were, enliven and develop what is beyond the "Planck limit", that is, through a person in his communities, provide the opportunity for ultra-high frequency structures to ernally, but discretely, live in change and development.

The problem of cognition is considered in more detail in my work "On the ratio of cognition and consciousness" [4].

If science, judging by its approach to the emergence of Creation in the form of the universe, as well as the living beings and a person, puts randomness at the forefront, then we should consider such a possibility from the position of analyzing the very concept of "randomness".

Actually, the very approach of scientists to the absolutization of randomness, apparently, arose during the development of quantum theory, according to which processes among atoms are fundamentally random, which was supported by the vision of bifurcation points, opening up various paths of qualitative transformations due to their extreme instability, that can be interpreted as the kingdom of randomness.

However, the practice of historical processes has shown that randomness only complements necessity.

A person does not live in a quantum world. His world is adapted for life precisely due to the interaction of randomness and necessity, and randomness only complements necessity, being for the most part a manifestation of a necessity that is still hidden. This is precisely its role at bifurcation points that seem to be pure randomness in their manifestations, but in fact turn out to be those variants of changing existence, in this case, of a a person in his communities, which correspond to the level of development of his consciousness and, therefore, the adaptation of everything around him to this level.

In other words, the scientific examination of Creation in isolation from alive, i.e. the active, quite naturally leads it either to the Creator or to randomness, i.e. to something external, which in itself denies the self-activity of alive (the active). The same thing happens with the problems of the origin of living beings and a person, the beginning of which is again sought either in the Creator or in chance in the form of, for example, mutations and one or another change in the conditions of existence.

The contradictory and one-sided nature of scientific approaches is also reflected in the fact that, in contrast to physicists and biologists, philosophers have understood the problem of necessity and randomness quite clearly since ancient times, having applied their approach quite adequately precisely to the existence of living things, according to which randomness is nothing more than the result of an event that is unpredictable at the given moment, but nevertheless inevitable due to its necessity in the future. Therefore, we have to talk only about the probability of some event precisely because in the world, as a rule, there are no direct lawful connections between interacting subjects.

The initial uncertainty of the origin of a particular randomness is quite rightly reflected in the theory of information by its maximum entropy.

This reflects the ignorance of the true causes of what is happening in life by those who observe the manifestation of randomness, and therefore they attribute it to something external, while necessity is hidden behind it, although the absolutization of necessity is also meaningless, since the frequency nature of the basis of beingness cannot do without distortions and failures, which automatically provoke the emergence of unpredictable, uncertain or chaotic situations in beingness, qualified as randomness, and also limit the duration of stay of any object of beingness in the current time.

Therefore, it can be said that ignorance of the true causes of what is happening or impossibility of knowledge that leads scientists, as shown above, to the Creator or uncertainty of one kind or another.

However, one thing is clear: outside of the current time, it is pointless to talk about universes and some kind of origin of life in them. The universes themselves outside of the current time, which does not exist by itself, but is a derivative of information, and is produced by living beings, are just non-existence.

This means that existence is possible only in the current time by converting information packets (impulses) to the living. Therefore, existence does not require a beginning initiated by someone or something, if it is inseparable from nothing, or non-existence outside of time [see, for example, 5].

In short, this hypothesis about the dual Creation in the form of eternity in the current time and nothingness outside of time based on a hologram consists of the following.

First, we note that any live organism has one ability which is absent at all inanimate objects.

The living organisms, the only ones that are in beingness, possess subjectivity, that is, knowingly, but at different levels perceive, handle, produce, transmit and use information, if, of course, to understand under information of data on a condition of the objects, surrounding an organism, which this organism distinguishes by the means, which are available for it.

Information, as such, is absent for all inanimate objects (things), since they do not have the means to recognize, or rather, to form the environment, namely, they have not sense organs or centers processing the data coming through the receptors in such way, that around was being formed the changing environment in which is possible to live, reproduce, maintain existence own genus, to develop and compete with other living beings for the right to occupy various niches of life, at first without realizing it, and afterwards and absolutely consciously as a person.

In other words, without ability to perceive and produce information it is impossible to manifest anything even if this something and exists there in the latent state.

Therefore, in order to manifest the "structure", in which one can live, it requires organisms that can extract and produce information, which is being converted into a material that makes up the internal and external spheres for the existence of these organisms, and the duration, within which is possible to act by passing the baton to subsequent living organisms, which as a result of random changes in the genome (programs recorded on protein molecules) will be able to adapt to the changing environment better.

Since apart from the living beings (the active) and lifeless (the passive) there is nothing - and they do not produce each other, coexisting, in our understanding, always - then the duration in which it is possible to exists, developing, to alive is necessary oneself to form thanks to own opportunities to perceive and process information, selecting from a infinity out of time those data, which alive is capable to recognize according to the form-building abilities in the form of copies of fragments of objects which potentially, but inseparably are contained in a infinity out of time, in which is hidden everything, what was, exists now, as well as everything, what will be [see, for example, 6].

These copies coming to the living being as impulses (information packages) contain the coded data on the material objects which the living being thanks to presence of a set of the sense organs processing information of the centers and form-building abilities, was capable to identify. These serial signals impulses, like the television picture, merge in the living being in a show incessantly changing surrounding, since the pause between the impulses entering one after another does not take into account in consciousness of the living being at the expense of a particular duration of processing every portion of information, and the delay, which arises thereby, doing for consciousness by the continuous (a perception threshold) a discrete process of receiving of information.

This is how each living being forms its own surrounding in the form of objects of its own beingness, moving in the current time and space, and in their totality living beings form a common environment for their discrete but stable existence throughout life in the form of universes with all its attributes.

Since the selection from an infinity out of time, in which consciousness and things fused together and not able to manifest without their separation with subsequent connection is being produced by means of a quasi-temporary superhigh-frequency holographic projection of an infinity out of time, in so far appears the current time (beingness), in which a uniform infinity out of time gains the ability to "split" on an infinite number of finite ordered formations - information copies of own hidden content.

Thus, all objects of the present beingness - from universes to a person - are, in contrast to Creation, finite in their existence. All of them are being formed through a quasi-temporary ultra-high frequency holographic projection of an infinity out of time.

These copies, which enter a living being as impulses (packets of information), contain coded information about material objects that the living being, thanks to the presence of a set of sensory organs, information-processing centers and formative abilities, has become capable of identifying. These successive signal-impulses, like a television picture, merge in a living being into a spectacle of a constantly changing environment, since the pause between the impulses coming one after another is not taken into account in the consciousness of a living being due to the specific duration of processing each portion of information and the resulting delay, which makes the discrete process of information receipt continuous for consciousness (the threshold of perception).

This is how each living being forms its own environment in the form of objects of its own being moving in the current time and space, and in their totality, living beings form a common environment for their discrete, but stable existence throughout life in the form of universes with all their attributes.

Since the separation from a timeless infinity, in which consciousness and things are merged together and are not capable of manifesting themselves without their separation with subsequent unification in an ordered form that facilitates their change, is already provided by the quasi-temporal ultra-high-frequency holographic projection of the timeless infinity, this projection needs, in a way, an artificial current time, providing the opportunity to move from the ultra-high-frequency world to the level of frequencies at which it is possible to form dense finite objects that form an environment in which these objects are capable of changing, and some of them are capable of developing.

That is, the current time, formed by living beings that do not notice this process, and which in this case are the means of forming an artificial current time in which they can manifest themselves as active subjects, provides timeless infinity with the opportunity to, as it were, "break up" into an infinite number of finite ordered formations - information copies of their own hidden content, partially transformed into "solid" matter.

Thus, all objects of the present existence - from the universe to a person - are, in contrast to the otherworldly ultra-high-frequency and timeless components of the universe, finite in their existence, appearing and disappearing in the flow of current time. All of them are being formed by means of the temporary ultra-high-frequency projection of timeless infinity through living beings that constitute beingness, an extraction from timeless infinity, in which everything potentially exists in the form of integral nothingness, corresponding information copies of all objects of beingness.

Beingness, which is being presented to us as such reliable, real, vast, corresponding certain laws, containing macro- and microcosm, elementary particles and radiations, galaxies and the living beings, in the basis? has no more than information, more precisely, - the high-frequency holographic formations, bearing information. They are equal to zero integrally for each position of updating owing to manifestation of each wave-like formation jointly with the same formation in antiphase. Such balance of a holographic projection of an infinity out of time corresponds to an infinity out of time which is nothingness, becoming by everything only through own projection in quasi-time.

That is, each component of both wave-like formations, which are in antiphase and carry information in their harmonics, is capable of manifesting itself, converting into beingness through living beings. In this discrete process there can be no beginning and end because the dual system of the universe is stable in its functioning and manifestation, which excludes non-being due to the interaction of the infinite and the finite.

This system not only has no propulsor, but it formally is nothingness, reducing oneself in any position to zero integrally. Therefore, it is not being fallen apart, and it does not need both in the beginning, and in the end.

On the other hand, the system of Creation isn't capable to be divided on an independent infinity out of time and a separate holographic projection - system is a single whole, in which the form-building active is being fueled by the passive, which is losing its shape in the finite formations.

Thereby, this dual Creation, consisting of an infinity out of time and its quasi-temporal projection in the form of an ultra-high frequency hologram, is able to express oneself through an infinite set of finite objects of beingness thanks to the interaction of the active (consciousness) and passive (things) as in the current calendar (general) time, and in the own time of each of the active (alive) beings, that is, the beings possessing consciousness, which in this temporal existence of finite objects cannot become infinite without disappearing from time, but this disappearance occurs with them, more precisely, with their consciousness after its separation from the body, that is, at the moment of death of the living being [see, for example, 5].

During this process, purely statistically, ultra-high-frequency oscillations carrying information are being converted into objects of beingness through living beings in a far from ideal way, giving one or another failure or sometimes overlapping each other, despite the fact that the holographic projection of timeless infinity is generally a stable and harmonious formation. In this regard, the incoming information cannot but be distorted to one degree or another.

As a result, all objects of beingness, both individually and during their interaction, cannot but deviate from a given functioning to one degree or another, similar to what happens in a radio receiver, in which the sound purity from the received radio station never reaches 100 percent.

In particular, timing of existence of each object of beingness in a certain form with a specific content, including the active (living) one, is limited by the presence of inevitable failures in its ultrahigh-frequency holographic basis, which can be interpreted as an increase in entropy in a given object, limiting its stay in a certain form in beingness.

In other words, the order in beingness, to certain laws, cannot be fulfilled unambiguously, being lost here and there at times, creating one or another type of chaos, which can increase and decrease depending on the possibility of correcting the situation, which is carried out by living beings directly or with their help, consciously or not.

In accordance with the hypothesis presented here, the source of randomness, as such, is precisely in the failures of the ultra-high-frequency holographic basis of being, manifesting itself in its chaotization constantly, but not preventing, in essence, the change and development of living beings in being, determined by the corresponding laws.

The very finiteness, that is, the term of existence of any objects of beingness in the current time, is to a certain extent also determined by the inevitable failures of the ultra-high-frequency holographic basis of beingness, thereby meaning the impossibility of the eternal (in the current time) existence of all objects of beingness in the specific form.

This also concerns human life, or more precisely, the term of existence of the human body. The inevitable limitation of the term of human life are further evidence of the gradual accumulation of failures in the frequency basis of the organism, which are represented in the lower layer by simple material components in the form of molecular structures, which happens even at the very favorable conditions and at the relatively normal functioning of the organs of the body, reflected in the inevitable change in the adequate operation of certain cells of the body towards uncontrolled growth (cancer), resulting in the destruction of the body, as well as towards the death of brain neurons (Alzheimer's disease and Peak's) [see, for example, 7].

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

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

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

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

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

So goes development of the living beings and consciousness in them, i.e. the initial frequency disruptions in the structure of the active does not lead him to disaster (the collapse, or loss of the form), since the kernel of the active is being restored within the finite, what, besides, make a ultra-high-frequency projection of an infinity out of time by stable as a whole, and each particle of consciousness by capable to participate in the formation of time and, as a consequence, - in the formation of the real worlds in time.

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

If we return to living beings in their totality, it should be noted that disorder is also created by living beings themselves, who do not always translate their own environment into more orderly or complex forms, for example, producing waste from their activities, especially since living beings themselves, in essence, feed on the products of the disintegration of their own luminary. Nevertheless, the gradual ordering of everything concerning the activity of the living, especially the activity of human communities, indicates a local decrease in entropy as a result of the activity of living beings, in contrast to the growth of entropy in the absence of this activity in isolated systems.

Thus, a fairly clearly outlined beingness with all its planets, galaxies and microcosm, functioning according to certain laws, does not do without disturbing the order, which, however, is not able of changing the rules of the "game" in general, but manifests itself at all levels in particular.

Science qualifies such a phenomenon as entropy, but the source of this phenomenon has not yet been found.

These deviations from order have been called fluctuations and are presented as the law of non-decreasing entropy for closed (isolated) systems.

However, this law does not apply in the absence of isolation of systems in which, in addition to entropy, negaentropy also operates.

In particular, locally entropy decreases and increases quite clearly and significantly due to the functioning of living beings, arranging for themselves the most advantageous ordered environment, but creating waste in the process of this creation, which, in general, in addition to creation, undoubtedly entails the disturbance of the previous order.

Be that as it may, the development that is initiated by living beings differs precisely in that the new order becomes more complex, and the living beings themselves change in accordance with it towards acquiring greater degrees of freedom, thereby receiving more pleasant and varied sensations, and not just survival.

This is achieved most successfully by the human communities that, unlike other living beings, act knowingly, that is, quite purposefully, eliminating, in their opinion, disorder or the order that does not suit them, in such way as to receive, unlike what was before, greater benefit for themselves, as well as greater space to realize own interests and intentions. However, due to the lack of possibility of endless ordering of one"s own environment and oneself towards improvement, a person in his communities always reaches so-called the point of singularity, in which his biological nature is unable to adequately perceive and transform the ever-increasing flows of incoming information in own consciousness, into in particular, due to the limited capabilities of one"s own brain.

The result of this process of manifestation of negainformation is a series of erroneous decisions that chaotize his environment, that is, they radically increase entropy, as a result of which the system created by the human communities is destroyed, leaving the surviving people to begin their development anew, if remaining natural environment allows this.

Thus, the outbreak of entropy growth, manifested in the regular chaotization of the human communities in the form of civilization, carries a positive meaning, which is manifested in the fact that the development of the human communities does not go into bad infinity, but proceeds strictly cyclically, allowing consciousness in the form of alive to be passing discretely civilizational stage of its own development, the most favorable for the same development and change.

Bibliography

1. Markkanen T.; Rajantie A; Stopyra S. 2018. Cosmological Aspects of Higgs Vacuum Metastability. 5: 40. arXiv: 1809P.06923. Bibcode: 2018FrASS...5...40R. doi: 10.3389\fspas.2018.00040. S2CID 56482474.

2. Guth A. An eternity of bubbles? PBS. Archived from the original on 2012-08-25.

3. Prokhorov A. L. "Life emergence on Earth" on materials of article of Richard Monasterski in the National Geographic magazine, 1998.

4. Nizovtsev Yu. M. On the ratio of cognition and consciousness. 2025. [Electronic resource]. Access mode: www.proza.ru).

5. Nizovtsev Yu. M. Everything and Nothingness: 2016. [Electronic resource]. Access mode: www.litres.ru. Amazon. Yury Nizovtsev.

6. Nizovtsev Yu. M. On the enduring coexistence of consciousness and inanimate matter. 2023. [Electronic resource]. Access mode: www.proza.ru).

7. Nizovtsev Yu. M. Why life time such is, what it is? Collection: What determines a person's thoughts and actions? 2019. [Electronic resource]. Access mode: www.litres.ru. Amazon. Yury Nizovtsev.

Part 5. On the relationship between consciousness and technology.

By now, science has linked the development of technology and the emergence of the verbal communication with the enlargement and reorganization of the hominid brain, but the reasons for the changes in the primate brain remain unknown. Moreover, the rest of the primates did not experience any changes in the brain during this period, although it is certain that the main role in this process has played by the altered consciousness of individual primates due to the abrupt transformation of the genome. Therefore, it makes sense to trace the features of the mutual influence of altered consciousness and technology from the moment of the emergence of hominids to the present day.

It is known that the development of technology influences the human consciousness, but science has not yet determined the degree of influence of consciousness itself on the development of technology, since it does not delimit the consciousness on its animal component and self-consciousness, which, in fact, determines the difference in the attitude of even highly developed animals and a person to technology.

In addition, since the emergence of self-consciousness in mammals in the form of hominids in the form of self-consciousness in time about 2 million years ago, the attitude of these new creatures to technology has changed significantly, since self-consciousness unlike the animal component of consciousness, did not strive to adapt to the environment, but tried to force its carrier to purposefully influence the environment in its own interests, which were by no means limited to comfort, food, reproduction and dominance, which is characteristic of the other component of consciousness - the animal one.

The fact is that animals strive to preserve their individual sensations that give feeling of life, and they, moreover, can be quite pleasant, unlike, for example, the artificial intelligence (AI), which does not feel anything, but only uses the sensors given to it and works in accordance with external commands or according to a given program only when connected to the energy network, and it can simply be turned off, that is, its activity is dependent on external influences, as a result of which AI cannot have its own attitude to the environment and it is always indifferent to its own existence.

In essence, what is inherent in the animals is also characteristic of a person as a mammal, but with a significant addition - for him, not only sensations can be pleasant, but also pure work of thought, which consists in the desire to satisfy various interests, which often change, and the discovery of something new, unfamiliar.

In other words, the genome of animals is programmed only for adaptation to the environment, for which they only need one specific thought process, which consists of processing information coming from the senses on the basis of instincts and accumulated reflexes, aimed only at preserving sensations associated with food, reproduction and dominance, while the human thinking also extends to the cognition of the environment, which he wants to change and apply not only for his own benefit, but also to satisfy needs and interests that go beyond food, dominance and reproduction.

But this requires additional information, which can only be obtained by going beyond instincts and reflexes. However, this exit is impossible without conceptual generalizing thinking and the establishment of the most capacious and, at the same time, accessible conceptual channel in the form of verbal (oral and written) communication, which animals do not have. For this reason, they are only able to adapt to the environment, that is, their existence must be adaptive in nature, based on a corresponding program in the genome, unlike people, who have an additional program in the same genome, giving them other opportunities.

The consequence of this combined design of the human genome is that, along with the adaptive type of thinking and actions, he has acquired the ability to manifest oneself in the arbitrary thinking, which facilitates the performance of creative actions to change the environment to satisfy both its needs and interests, but only in a combination of adaptability and creativity, which can be different.

It is precisely this design of the genome and, accordingly, consciousness, the tool of which is the brain of the corresponding design, already has two components, but at the same time is one, that initially determines the difference in the attitude of animals and people to technology.

A person understands that the invention of new technologies and their development provides him not only concrete benefits, but also complements the circle of immediate pleasant sensations with no less pleasant sensations from the results of their creative work, as well as from comprehending the previously unknown as in the field of culture, and science, increasing the assessment of their acts by society, while animals in a few, if they seek to use or improve tools that make life easier for them, then they direct these tools not to their own development, but to solve purely specific utilitarian problems, for example, for the sake of obtaining food or self-care, that is, trying to better settle in what is nearby, without its radical transformation.

In particular, an elephant, in order to get rid of leeches that have attached themselves to the body, tears off a branch with its trunk and scrapes its body with it.

The sea otter picks up stones that are convenient for opening shells. She is also capable of wrapping crabs in seaweed to immobilize them.

Orangutans pick up appropriate sticks to measure the depth of water bodies or pierce beehives, and chimpanzees use sticks to catch termites.

It is also interesting that some birds go even further in their use of tools for obtaining food.

For example, Goffin's cockatoos not only select sticks for opening fruits, but also make several types of them, and some species of crows use not only sticks, but hooks and bayonets.

That is, the use of various technological methods, devices, instruments and their complication is a feature of only a person, caused by the need to understand the environment, which became available to them due to the departure from the adaptive existence characteristic of all other creatures.

Animals also do not neglect the opportunity to use technologies available to them, but with the difference that this application is limited only to improving their own arrangement in the environment without its significant transformation, and accordingly - without a significant influence of this transformation on their consciousness.

Summarizing, it can be noted that the animal's behavior represents one of forms of functioning of its organism. The structure of the organism determines the needs of animals and their behavior programs. Any animal is born as a being endowed by the set of instincts. Instincts provide its adaptability to environmental conditions and limit individual variations of the behavior.

The situation is different with a person. All people which have lived on Earth the last 35 - 40 thousand years belong to the same type (Homo sapiens).

Thus, for years of change of organisms from the simplest to the primates the reflex system of their reaction to influence of the environment remained actually the same. In other words, programs of their actions are similar each other.

And suddenly, in a short time, as a result of relatively short-term exposure, allegedly, to external conditions, some species of primates developed self-consciousness in the form of the rudiments of understanding their own stay in time, while others remained monkeys. At the same time, it is not known which of these monkeys "worked" more.

Now the theory of Darwin is recognized, at least, disputable just because to explain how the monkey evolved into the person from a position of modern science is not possible.

Obviously, for the emergence of consciousness in some primates had to be occurred certain fundamental internal changes which were not for all time of existence of organisms on the planet. What are these changes, if a person by its appearance, the structure of organs and even the structure of a genome is very close to a chimpanzee?

We can state the following: such an internal change can only be a change in the carrier-genome programmed for reflex-instinctive activity to the carrier-genome programmed also for consciously targeted activity, in which a living being is able to separate itself from the environment, realizing itself as separate from nature, which means the emergence of self-consciousness focused not only on adaptability, but also on creativity.

Therefore, the transformation of the most perfect primate - it could be a chimpanzee or an even more perfect primate - into a human prototype is possible only with the addition of one program to another. Apparently, the genome of some species of the most advanced monkeys was rebuilt for this additional program. Indeed, 1 percent of the human genome does not match the chimpanzee genome.

Thus, we can say that a being, which is capable only for instinctive-reflex actions, has one program, but a being with self-consciousness has a more complex program - with a bias towards targeted and even creative activity: this program enables to the living being quickly to be reconstructed, it enables to self-study itself, to project the actions on the future, it allows to process the results for the subsequent adjustment, using already saved up memory from a much bigger database, than at primates.

In other words, the new program allows the being to look at itself from the outside, i.e., to separate of itself from the environment, to which it was previously forced only to adapt. Thereby, this new creature acquires an additional feature - purposefully to change its habitat with the help of gradually developing technologies, and at the same time, changes under the influence of other technological support for their own lives.

The question should also be asked: when, where predominantly and why did a person in his communities begin to engage in the discoveries, inventions and targeted use of technology?

Recently, new facts have emerged that support our concept of changing the genome of a primate about 2 million years ago.

One can argue about how this happened, but the facts indicate the spasmodicity of this phenomenon.

Hominids, creatures with a modified genome, that emerged from primates began to behave quite differently from other primates.

In particular, unlike the lazy monkeys, they developed a desire for collective labor efforts to obtain food with a gradual increase in the efficiency of gathering and hunting processes, which was facilitated by the tools they gradually invented. The earliest hominids, between 2 and 3 million years ago, like monkeys, used suitable stones and sticks if necessary. But already, according to archaeologists, about 1.7 million years ago, sharpened pebbles (choppers) and flakes of quartz and flint were found in East Africa.

Then came choppers, scrapers, spearheads, which naturally contributed to a more effective impact on the environment, and the reason for this phenomenon was the hominids' awareness of the fact that even such primitive tools greatly simplified the extraction of food and improved protection from predator attacks, and this was most effectively achieved through collective action.

That is, the possibility of collective labor of various kinds arose, depending on natural conditions.

And then the problem of improving communication during labor efforts became apparent, since the cries and gestures typical of monkeys did not allow for a significant increase in the efficiency of hunting, fishing, or defense against enemies.

A recent analysis of various archaeological materials has shown that spoken language in a rudimentary form appeared among hominids in the eastern part of Africa about 1.6 million years ago, and not 200 thousand years ago, as was previously believed.

It was during this period, that is, 2-1.5 million years ago, that the brain structure of hominids increased and changed. In particular, the part of the brain associated with speech developed, the shape of the skull changed, and the vocal tract changed.

It must be assumed that such evolution of the brain occurred not simply under the influence of some conditions in which ordinary primates were simultaneously with hominids, but as a result of the emergence in hominids of an awareness of their presence in time, which could be used to change the environment to their advantage. This kind of departure from a purely adaptive existence as if in a timeless extension to the reality of current time could not but cause a different attitude to one's own environment, manifested in labor efforts and the desire for coherent speech, which, in turn, caused the improvement of tools and articulate (verbal) communication.

In other words, the change in the genome divided the consciousness of the new creature into two components: one remained the same - adaptive, the other created the possibility of creative actions, but within the framework of the general consciousness.

However, the program that initiated the emergence of self-consciousness, oriented towards target and even creative activity, during this period was capable of being only an aid to the animal component of consciousness, tuned primarily to survival and therefore dominant in the conditions of the wild nature of universal devouring.

Therefore, human communities were poorly distinguishable from animal herds, mainly adapting to what was available, perhaps supplementing such an existence by improving available tools for hunting, fishing, collecting fruits and plants, as well as making stone tools.

This kind of half-asleep state of self-awareness, consisting as if an application to the adaptive (animal) component of consciousness, nevertheless, unlike the few representatives of animals mentioned above, using some primitive technologies from available tools, very slowly but steadily manifested itself not only in the desire of the new creature to make and use increasingly complex tools, but also in the accumulation of certain work skills based on the improvement of communication between individuals by forming increasingly complex verbal communication, which laid the foundation not only for a more efficient organization of work, but also for a work culture, into which, due to the overwhelming dependence of human communities on natural conditions, worship of external forces was gradually woven.

That is, the introduction to work served as the basis for the subsequent emergence of a work culture, including education and art, as well as worship of external forces that could both destroy and help restore everything created - religion.

The relatively low level of self-consciousness required about 2 million years to transform the genome-modified primate into an enterprising creature with its own specific interests and goals, which eventually got tired of only gathering and hunting. The enlarged brain, increasingly efficient work, which appeared as a result of verbal communication, as well as the invention of fairly complex tools and technological techniques, naturally significantly increased the level of self-consciousness with its tendency to creativity, leading the ape-like hominid to the appearance of a person known to us as homo sapiens, who began to think not only about how to get food, but began to take an interest in self-care, thereby initiating the first manifestations of culture and art, as well as recognizing the impact of external forces on life.

He began to associate them first with nature, and then with idols and deities that one could try to appease.

Improved tools and speech communication sooner or later had to incline man in his communities to productive management, which occurred about 10 thousand years ago. And it quickly made it possible to produce surplus products. Trade arose, and the excess in commodity production itself led to the emergence of proprietary relations, expressed in the emergence of civilization with states in places where natural conditions were most favorable or these places were at the junction of heterogeneous regions producing different products.

All this means that outside of technological development, the emergence of civilization is impossible. Therefore, in particular, equilibrium ecological civilizations can be formed only on the ruins of a technological civilization (Nizovtsev Yu. M. When and why does an equilibrium ecological civilization appear? Monography "On the essence of a people in the frameworks of the state". Chapter 12. 2022. [Electronic resource]. Access mode: Amazon).

However, the proprietary relations that initially turned the vanquished into living instruments of labor instead of exterminating them, at the same time significantly slowed down the development of self-consciousness during the period of slavery, since slave labor, due to its cheapness, slowed down technological development, showing, moreover, that, despite the high level of cultural development in slave societies (ancient Rome, ancient China) compared to past - wild times, it extended only to a select few, but not to the plebs and, especially, not to slaves, who were not considered people. This circumstance clearly demonstrates the comparatively low level of self-consciousness in terms of altruism in the era of prosperity of slave societies.

However, the low efficiency of living tools of labor, not interested in their products, gradually influenced public self-consciousness in such way that it led society to a gradual rejection of slave labor and the emergence of Christianity, which proclaimed the equality of all people before God.

Feudalism, which replaced slavery, which fell into technological stagnation, despite a significant decline in culture, provided some scope for labor activity in small-scale production within the framework of large latifundia due to a certain interest of producers in the results of their labor.

Thus, the possibility of a gradual increase in the level of self-consciousness again opened up due to some technological development, albeit insignificant - within the cities where artisans worked, and then manufactories appeared. Such activity required both technical knowledge and a certain legal registration of the property that arose. As a result, not only schools but also universities arose.

That is, feudalism, in essence, was an accumulative prerequisite for the so-called industrial revolution, which occurred in the middle of the second millennium AD as a result of the increase in the level of self-consciousness of the population of some European countries, associated primarily with the increase in the average level of education of the population, ready to use various progressive technical and organizational innovations, provided that labor was at least partially liberated from the framework of violence under the slogan expressed by Christ about the equality of all people, but not only.

They also have remembered what Christ said about the Kingdom of Heaven:

"The poor in spirit are blessed wherefore they possess by the Kingdom of Heaven." (The Gospel from Matthew. Ch. 5, item 3).

In essence, here it says about the horizon to which each person needs to aspire because in the Kingdom of Heaven there is no property to which here all cling, there is no fight for these or those benefits. In this Kingdom all understand and love each other. Moreover, there all are as whole.

Therefore, the person who tries to reject temptations of the material world will come nearer to a state of pure spirit, that is, to the Kingdom of Heaven.

It is clear that it is impossible in our world, and those some people which try to make sincerely it, are called blissful.

Nevertheless, this statement can be interpreted as follows: since God created a person to strive for spiritual things and to realize this goal, he rewarded man with various abilities and talents, then only labor can be the only real way for the manifestation of this divine gift.

A confirmation of this idea is also the following maxim of Christ: "Meek persons are blissful wherefore they will inherit the earth". (The Gospel from Matthew. Hl. 5, item 5), from which it follows that the goodness is the gathering of meek people who do not have a subject for disputes and who quietly live and work on the earth for the common benefit.

Christians, supporters of the attitude towards work as a good, declared themselves Protestants, who recognize the main content of life as secular work for the benefit of society, which, in essence, opened the way for scientific discoveries and innovations, and therefore, the emergence of a significant number of creative people.

Self-consciousness is characterized by dissatisfaction with the existing, since it can reveal itself in full only with the expansion of information flows, which can only be obtained through the conscious transformation of the environment by people in the form of the formation of an artificial environment, which is the better the more a person knows and understands how the world around him functions.

Having received the appropriate "permission" from the reformed Church, these creative persons did not slow down to intensify scientific research, offering as a result a lot of technical and organizational innovations.

The machine production arose, ships and navigation improved, trade revived, mail and newspapers appeared, communications between the continents expanded.

There was a turn from feudalism to capitalism, in which the liberation of labor played a major role. It occurred as a result of the increase in the level of self-consciousness of the population, stimulated by the growth of education of the population and its rejection of the reactionary dogmas of Catholic Christianity, on the one hand, and, on the other hand, by the accumulation during the period of feudalism, mainly in the cities, of the creative potential of artisans who wanted to apply it in practice. At the same time, the animal component of consciousness, always striving for well-being, did not hinder such a manifestation of self-consciousness precisely because of the growth in the level of well-being of the population where labor was at least to some extent liberated.

That is, in this case, self-consciousness in its altruistic impulse for the first time in the history of civilization development came to the fore, turning this development towards maximum acceleration in technological terms, which, naturally, could not but influence the increase in the level of self- consciousness of the planet's population quite significantly on average, covering first the countries of Europe, and then the rest of the world, though to varying degrees.

In confirmation of our approach to the mutual influence of self--consciousness and technology on each other, it should be noted that at the beginning of the first millennium AD in China mills, pumps, new technologies of agricultural production appeared, the compass, seismograph, gunpowder, paper, silk manufacturing technology, multi-tiered buildings were invented. However, the turn to industrial production did not happen there precisely because of forced labor and slavery in the then Chinese community, as well as the desire of this society not for development, but mainly for stability, which later led it to lag in technological development and the actual transformation in the 19th century into a colony of Europe. That is, the manifestation of self-consciousness in the form of creativity, realized in technological innovations, is not enough for a turn to industrial development. It is also necessary to manifest self-consciousness in the form of liberation of labor for the main population of the country, as well as the rejection of the desire to create stability by arranging the hierarchy of the following strict hierarchy, in which everyone must know their place.

Therefore, the turn to industrial production did not occur in China, but in Protestant Europe one and a half thousand years later - the accumulated dissatisfaction of an educated person in his self-awareness requires more than a comfortable existence and a high position: it pushes him through the struggle of the animal component of consciousness with his primitive demands for the sublime, in this case - for a certain liberation of labor and its creative use.

However, the accelerated technological development that had emerged gradually began to have a negative impact on self-awareness due to the lack of the ability for self-consciousness to change as quickly in such a creature limited by its biological nature as a human being, and to change quickly and equally throughout the entire mass of the planet's heterogeneous population.

In addition, when the development of technology reached the level at which the artificial intelligence appeared, this intelligence, due to its high operating speed, enormous memory and ability to manage entire sectors of the economy according to certain programs, possessing the intelligence of logical type, and even the ability to demonstrate itself in combinatorics, demonstrated the ability to replace the human labor with its own, more effective, without a person participation wherever creativity is not required.

And we all know very well that high-level creativity is a rather rare phenomenon, largely dependent on natural data, as a result of which almost the entire population of the planet was engaged in the past and is now engaged in work within the framework of logical thinking, the high degree of which it reaches in science and education. And this means that it can be completely replaced by the artificial intelligence even in science and education, which in these intellectual spheres of activity is not comparable to a person in terms of efficiency.

Thus, the human activity ultimately led to the fact that he vacated his work place, thanks to which he became a person, in essence, for an unusually effective insensitive idol, which can, in particular, be controlled, now having forgot about the stupid and eternally dissatisfied masses of workers. Only, who will be these managers, if the artificial intelligence copes with management much better, if to set certain tasks for it? But, it seems, there will simply be no one to set them.

There remains, however, a sphere of activity inaccessible to the artificial intelligence - creative, where arbitrary thinking goes beyond the scope of any programs. But creative individuals appear from the masses who study and work, and not from thin air, but the masses have already been excluded from labor by the artificial intelligence.

It turns out that technology in this case has defeated the human self-consciousness, which has become unnecessary, having lost the possibility of development in such conditions.

However, the technologies itself is nothing without a person.

Such collision can thus be resolved only by the collapse of the main part of civilization, leaving some opportunities for development to its outskirts, to which such progress has not yet reached.

On this collapse is also indicated by the already prepared project of the supranational elite of universal financial digitalization (the introduction of digital currency instead of cash and non-cash), putting everyone and everything under control, and, moreover, alienating any person from property.

This crazy project of the financial elite, striving at all costs to retain power, will lead to its rapid demise along with a significant part of the population, since it will completely deprive society of development, which will be incapable of even being in a state of stagnation, and will quickly disintegrate due to inevitable failures in the system of universal digitalization, built on computers that are extremely sensitive to external influences, the shutdown of which for any reason, including sabotage, will cause chaos and the subsequent collapse of civilization

Part 6. On the similarities and differences between the thinking of animals, people and artificial intelligence.

The problem of thinking, animals, a person and an artificial intelligence has not yet been completely resolved. In particular, some scientists believe that the artificial intelligence not only thinks, but also has creativity, not taking into account that feelings and thinking are inextricably linked, while the artificial intelligence has no feelings, and its "thinking" is reduced to the usual processing of information in accordance with the programs embedded in it. This problem is discussed in more detail below.

If we accept that the basis of thinking is the reception, processing, storage and transmission of information, and information itself is data about the state of material objects that are recognized when scanning the environment with the available means, then we can note a significant difference between the thinking of people and animals, on the one hand, and the "thinking" of an artificial intelligence, on the other, despite the fact that what is common to an artificial intelligence, people and other living beings is their possession of sensors for receiving information, a center or centers for processing information, memory cells and information transmission systems.

This difference is as follows.

A person and animals are subjective, representing beings that manage without external guidance, while the artificial intelligence (AI) is under the complete influence of external sources that introduce programs into it to solve problems that it can handle, and supply it with energy for this. That is, without external influence, and, moreover, created by external forces, AI turns into a pile of junk.

Living beings, just like AI, process information in their centers to solve problems that arise during their interaction with the external environment, but being, unlike AI, independent users of the results of this processing, they are forced to represent this environment not in the form of symbols, but objectively for their own understanding, for example, representing oscillations of one frequency as heat, another frequency as light, a third as sound, etc.

AI operates with symbols that do not turn into sensations, since it does not need them due to its dependence, since it works for a specific user, thus being in an artificial digital environment, and this user applies the results obtained by it for its own needs, that is, it is not the AI that chooses the user, but the user that chooses it, or rather, the task and the program for it.

This means that AI, existing in reality in the form of "hardware" and programs, is always shuts to the external consumer, solving the problems set by it, without having its own needs, since it has no sensations. Therefore, the concept of "existence" is absent for it.

Therefore, AI does not think, but functions within the framework of tasks assigned to it from the outside according to certain programs without understanding the target nature of these tasks, mechanically, and only when it is connected to a power source.

For example, AI, solving a task, does not think about how its solution will affect itself, but is able to point out certain negative consequences that arise in the course of solving this task. That is, the concept of life is absent for it. However, it can imitate it so well that even many scientists think it is a thinking being.

Indeed, an extraordinary amount of memory, speed, excellent use of the rules of the formal logic allows it instantly to solve problems that previously took years to solve, as well as manage the most complex research and production cycles even on other planets.

How can we not worship AI and not fear it in this case?

But we should fear ourselves, and not the dead matter, which is "started" by living beings for various, including dubious, purposes.

In essence, the capabilities of AI overlap all human capabilities, except for one - creativity, that follows from the formal-logical nature of the programs embedded in it.

However, this feature of a person ensures development itself, consisting of discoveries and inventions of that new thing that destroys or changes the old.

Therefore, for example, the humanity's refusal to use its own mental and labor resources in terms of creativity means, at best, social, scientific and industrial stagnation, despite the external splendor created by AI in terms of consumption, which, in fact, is of primary importance for animals, but not for a person, since a person always wants something new due to dissatisfaction with what they have, which is what affects development, which AI is unable to provide. That is, the concept of dissatisfaction, which is fundamental to the process of development of life, is absent from AI.

More information about dissatisfaction can be found in my article "What can dissatisfaction provide and how does it act?".

In other words, AI is nothing more than a handy tool for improving the human life, but so good that it can destroy him in the well-being he creates, obtained without any effort.

If a person, unlike animals and AI, is capable of creativity, which ensures development in the new and unknown that is constantly opening up with its help, then it makes sense to try to determine what contributes to the manifestation of creativity in him.

It is curious that upon deeper examination of the difference between the thinking of animals and humans, a significant difference appears in relation to their interaction with randomness.

It is known that the live organisms unlike inanimate have set of signs: metabolism and energy, ability to growth and development, to reproduction, to maintenance of a certain structure. Furthermore, they are characterized by self-regulation of the metabolic system and they have ability to exact self-reproduction of own metabolic system (DNA replication, its matrix copying and synthesis of proteins-enzymes, specifically determined) etc.

At reproduction the repetition in consecutive generations of identical forms of exchange is manifested. Successors receive the program of exchange in the form of molecules DNA, on the basis of which they produce own signs and properties.

This program is found in genes of every cell of any organism, the totality of which constitutes the genotype of the organism.

Genotype is a system of interacting genes, manifestation of each of which depends on other genes and from the general genetic environment.

The genotype became complicated in the course of evolution. In particular, if at the elementary organisms - viruses - it contained tens of genes, then at the highest mammals the quantity of genes in a genotype has increased up to tens of thousands.

Owing to interaction of a genotype and the external environment the genotype is shown in it in the form of a number of signs (phenotype): the number of signs has compliance with number of genes.

The most harmonious interaction of an organism through a phenotype with the environment is noted by natural selection in competitive struggle of organisms with fixing in chromosomes of the genes corresponding to these signs, with the subsequent inheritance of the fixed genes. Descendants thereby receive genes which determine emergence of these or those signs. Material for natural selection are, as a rule, random changes (mutations) of the genotype as a whole or any part of it. Mutations can be harmful or beneficial for the organism depending on the conditions of its existence [2. Ch. 3].

Thus, random changes in the genotype, which are usually of an external nature (changes in natural conditions, diseases, stresses, etc.) significantly affect the development of living beings.

Genetics also explain the complication of the simplest organisms by the arbitrary nature of this phenomenon, although, of course, arbitrariness cannot be characteristic of a complex process of natural selection, since any live organism acts in strict accordance with the program which is available in the genome. This program assumes use of any failures (mistakes) during realization, in particular, the programs of replication, by means of remembering and application, at their positive influence on the reproduction process, fixing these failures in the available program, i.e., adding an extra combination of links to the former links, recorded in the program.

Thereby this procedure, on the one hand, increases number of combinations of links in a genome, complicating it, and on the other hand, this process of use of new links, positive for replication, in effect, means gradual formation of some kind of reflexes on the remembered irritation that, naturally, is reflected on a phenotype.

All these consequences of mutations have no relation to arbitrariness and they find an explanation, first, in the inescapable deep activity of the living organisms distinguishing them from lifeless objects, that is called by consciousness, and secondly, in possession by any living organism of the complex program, allowing a organism to develop, i.e. to multiply, become more complicated, retain own structure from disintegration by effective exchange of substance and energy with the environment.

By itself, the process of complication of living organisms in the course of their interaction with the environment is the derivative from the process of their adaptation to the environment, which along with the dominant process of complication of the organisms can be manifested and in stability of organisms to the change long time, if they find full compliance with the environment, and the failures in their programs are of a balanced character, without influencing, for example, on the reproduction process in any way. In this case the program on the protein carrier remains almost invariable on the action, how and a phenotype, which is manifested in appearance and structure of an organism (some viruses and bacteria).

Thus, evolution represents gradual accumulation of the various, more or less difficult living beings appearing and disappearing during natural selection during billions of years. These beings are characterized by the full unity with the environment, i.e., they aren't capable to separate themselves from the environment independently, because the action program which is written down in genes of each living being determines it as a component of the living environment, the sole support which is an instinct-reflex activity, but not as the certain subject of conscious-target impact on the environment.

That is, the random nature of mutations, occurring from external (natural) influences, means for a living being the possibility of only adapting to the environment, but not the possibility of going beyond the environment.

For this reason, it is pointless to consider mutations as the main through factor that ultimately led the bacterium to a largely extra-natural being - a person.

In other words, the mutations in the living organisms are manifestation of interaction of organisms with the environment, i.e. with other organisms and inorganic connections. By means of this manifestation the organisms enshrine in the programs, which are written down on protein compounds in a genome, of a positive reaction for themselves of this interaction, got as if accidentally. However, this "random character of the event" for the living organisms isn't casual at all, inasmuch the difference of the living organisms from the lifeless complexes consists in ability to search of the most acceptable conditions for themselves by means of trials and errors, on what the lifeless isn't capable.

Therefore, each positive random change, which is reflected in structure of a genome, means the accumulation of number of these spontaneous "search" changes, inevitably leading with achievement of a certain limit to the qualitative changes of the organism. However, any natural processes have natural borders, consequence which is the fact that transition of quantitative casual changes into qualitative structural transformations is closed in the established natural frames: in this case - within reflex and instinctive actions of all organisms, that represents the only possible manifestation of consciousness at the level of casual changes (mutations), consequence of which is only a search for more acceptable conditions for existence by trial and error, which outlines the circle of thinking of these creatures.

The only possible way to think outside of logic and creativity is because the body uses new connections, positive for reproduction, in effect, means the gradual formation of only "conditioned" reflexes on the remembered irritation, reflected on the phenotype.

On the one hand, the similar phenomenon has no relation to an arbitrariness, and it cannot be classified as purely coincidental.

On the other hand, consciousness of a live organism at this level of development, i.e. in the presence of the program capable to initiate only reflex and instinctive actions, in itself isn't capable to move to a new level of not like the formal logical thinking characteristic of AI, neither to a new level of thinking - creative, which is characterized by free expression of oneself, that is, it is capable of independent and proactive translation of what is into what is not, but you want it to be.

The randomness, being more inclined to chaos, is not capable of being a reliable support for the structural order, violating it all the time. Therefore, giving continuous changes to the living environment, it also contributes to the equally continuous destruction of the emerging order, forcing living beings to completely obey itself, especially without thinking, the basis of which is the reflexive-instinctive mechanism of action - the same for all living beings, no matter what happens to them.

However, it is required to Creation both destruction and more or less successful creation which can satisfy consciousness, having given an incentive to its development by removal from senselessness of existence only on level of consumption of sensations.

Thus, in Creation the most succeeds concerning acquisition of meanings in conjugation them with sensations is only who can figure how more effectively to destroy or create something, but on this effect are able not accidental procedures, not some order, a prerequisite for which is stability, but only the creativity and initiative, always leading to rather rapid achievement of the expected or unexpected result, harm, advantage or even insignificant meaning of which can understand only the being with these properties, i.e. a being, understanding oneself.

What then is the basis of creativity, so necessary for rapid development in the process of learning something new? [3].

Obviously, the basis for creativity can be such a structure of the information processing center and body control (brain), which, unlike the information processing center of the artificial intelligence, is capable of both logical and arbitrary thinking. Such a combination based on sensations, creating a volitional impulse that keeps a person in his laborious desire for discoveries, and makes, in principle, any person capable of creativity.

True, the extremely diverse structure of the human brain makes the scale of creativity quite stretched. Therefore, only a small part of people can use it effectively enough. In addition, the problem of survival and poverty prevents the majority of the population from joining this intellectual sphere of activity.

It is extremely important, if we compare AI and the human brain, AI, in comparison with the brain, is a rather primitive electronic signal converter, the improvement of which will not bring it any closer to the extraordinary capabilities of the brain, and their symbiosis, which transhumanists count on, is completely impossible.

The biological, not purely electrical, like a computer, structure of the brain is as follows. Signals in the brain are transmitted not electrically, but chemically through neurotransmitters in the junctions between neurons - synapses, each tiny neuron has from 199 thousand to a million synaptic connections. Signal routes are determined by active fields of the cortex, which coordinate various functions of body parts, and the formation of new synapses is the basis of long-term memory and creative thinking. The instability of synapses, that is, the random nature of their formation and destruction, can make human thinking arbitrary with certain efforts and thereby lead him to completely new connections and relationships, which makes it possible for creativity to manifest itself in the flow of thoughts [4].

A person is the most perfect instrument of consciousness in terms of developing and changing consciousness as himself, and its communities, since the information sphere of its activities is not limited by anything - from the most primitive feelings to the most remarkable discoveries and assumptions, and the temporary existence of a person as the finite is compensated by the fact that consciousness, present in it does not disappear, arising again and again, i.e., it manifests discretely through man in his finite civilizations, which appear on countless exoplanets of innumerable universes endlessly.

Bibliography

1. Nizovtsev Yu. M. Contradictory, but real. Collection. Section 2. 2021. [Electronic resource]. Access mode: Amazon.

2. Markov A.V. Evidence of evolution. [Electronic resource]. Access mode: evolbiol.ru (Evolution problems)

3. Nizovtsev Yu. M. On the ratio of cognition and consciousness. 2025. [Electronic resource]. Access mode: samlib.ru.

4. Nizovtsev Yu. M. On the role of randomness in Creation. 2025. [Electronic resource]. Access mode: samlib.ru.

Part 7. About the origins and peculiarities of thinking of the creative people and the smart people.

There are many considerations about the origins of creative thinking, but their adequacy is questionable due to the fact that, for example, until now, these considerations do not imply a relationship between creative people and people who are simply smart, which are distributed from hatred and envy to relatively friendly, but nevertheless zealous cooperation.

The emergence of the artificial intelligence (AI) allows us to finally eliminate the still prevailing misconception that people with a high IQ (intelligence quotient) are more focused on understanding the world around them than others, allowing a person to think rationally.

Of course, the high IQ allows us to think rationally, but they do not always allow us to discover something new.

The fact is that IQ characterizes a person"s mind by its speed, the volume of short-term memory, and the combination of images received that is understandable to a person, but it is these indicators that characterize the capabilities of AI, manifested in digital form, which immeasurably exceed the capabilities of the mind of any person, if, of course, we take the IQ indicator of a person as the basis for the effectiveness of his thinking.

But, on the other hand, IQ did not fall out of thin air, but emerged as a completely adequate characteristic of people who are certainly smart, but, as is now clear, smart within the framework of the characteristics indicated above.

Who are these people who were considered the smartest before the advent of AI?

Apparently, they included all the so-called intellectuals, that is, scientists, effective managers and businessmen, highly qualified engineering and medical personnel, leading lawyers, art historians with degrees, famous writers and artists, as well as those who lead us.

A significant part of them really has outstanding thinking abilities, being able to cover and systematize various objects and phenomena in their field of activity and even sometimes penetrating into the details and connections of discovered phenomena, formulating certain patterns in accordance with the rules of logic. They also quite often have a significant amount of memory, are able to quickly make quite adequate decisions. However, these widely educated and intelligent people, due to certain reasons, not necessarily completely, but nevertheless, find it difficult to search for non-obvious knowledge, being able, at best, to combine the known in new combinations.

However, their inability to create is mainly due to a low degree of dissatisfaction with the surrounding, which attracts them to adapt mainly to what they have.

True, some of them try to go beyond the known, and they succeed, but these people are not just smart, but also gifted to a certain extent, which allows them to productively satisfy their interest in creativity. In other words, people with a predominantly logical way of thinking may have a certain amount of creativity, but, due to a relatively low degree of dissatisfaction with the surrounding, they still prefer to adapt to what is.

As a consequence of such degree of dissatisfaction with the surrounding, a significant part of intellectual workers has levels of both the animal component of consciousness and self-consciousness that do not reach values that require mandatory renewal of the environment by searching for something new. That is, such people, no matter what they think of themselves, belong to the conservative-conformist stratum of society, and mostly pay attention only to themselves, trying not to notice the troubles and misfortunes around them, and also rarely express displeasure to their superiors, despite all antics of the superiors.

In other words, they lack a passionate desire to learn something new and persistence in discovering it, although many of these "intellectuals" work in the field of science and may have certain abilities. The absence of such a desire cannot but lead them, in particular, in science, at best, to verification, justification, systematization and further development of new ideas and phenomena discovered by creative personalities, but often, for the sake of strengthening their own status and well-being, they try under various pretexts or using connections or a leadership position to ingratiate themselves with the discoverers or simply imitate creative activity.

Such intellectuals can be very smart indeed, possessing developed logical thinking, a good memory, the ability to instantly orient themselves and coherently express certain judgments. Therefore, they feel great when teaching children, young people and students. There are many of them among cultural figures, which they try to lead or, at least, instruct artists and writers, not understanding their own narrowness, but making up rather numerous army of so-called intelligentsia in developed countries, although they prefer to call themselves intellectuals.

All these persons may be interested in this or that activity, have good mental abilities in terms of logic, possess a strong will, developed abstract thinking, excellent memory, large and varied experience and even some giftedness. But the lack of creativity, based on the ratio of a high degree of dissatisfaction with the animal component of consciousness and almost the same degree of dissatisfaction with the altruistic component of dissatisfaction with self-consciousness, can raise these "intellectuals" in terms of cognition only to the level of combinatorics, as well as a sensible explanation of what has already been discovered or invented by others.

Be that as it may, these people create a significant amount of useful things that improve the lives of the population, and to some extent ensure technological and scientific progress.

However, now these people, who in the eyes of the rest of the population represented the elite of society, have turned out to be completely replaceable by AI. It copes with this work much better and does not need to be paid a salary equivalent to the wages of tens of millions of "intellectuals".

Isn't this a disaster for them, and not only for them, but for the entire society, from which the usual foundation seems to disappear, if, of course, we rely on pragmatism, the consequence of which is the replacement of "intellectuals" with the artificial intelligence.

On the other hand, AI has clearly demonstrated not only the limited capabilities of high-IQ intellectuals in terms of development and cognition, but also the unlimited capabilities of people whom AI cannot replace and who very often are not part of this elite, but exist either on their own or combine their work with a kind of hobby in the form of invention, moreover, their IQ may be not high.

The artificial intelligence cannot replace them because the formal-logical way of processing and using information, which is also inherent in the overwhelming majority of "intellectuals", is not characteristic as the only one for these creative people, whose direction of thinking goes beyond the framework of formal-logical thinking, and it is useless in itself for the process of cognition in relation to the discovery of non-obvious connections, phenomena, relationships, and therefore can only serve as an auxiliary tool for those who are striving for something new, even in the case of their not very high IQ.

Practice shows that for every true master-creator or discoverer there are many specialists who, at best, formalise, implement or develop his invention or discovery, and at worst, try to ingratiate themselves with him, which is especially typical for the scientific class, or even try to push him into the background, promoting their own, less valuable developments.

And in general, they all envy these same creative people to one degree or another, since some of these smart and reasonable people, as they do not try, cannot get or produce anything new, just as AI cannot do this. But it, nevertheless, is deprived of the feeling of envy, as well as all other feelings, and these "intellectuals" cannot tolerate the superiority of creative individuals who organize progress, and very often quietly hate them, and on occasion, try to remove them away from themself, humiliate or harm them even after their death.

The feeling of envy of such intellectuals has always been ineradicable in relation to creative persons. And, indeed, their uselessness in relation to the discovery of something new has been clearly demonstrated by the artificial intelligence. It is only a question of degree.

The explanation for this phenomenon, as well as the commitment of some to the formal-logical way of thinking, and others, predominantly to the creative one, is embedded in the dual nature of the human consciousness, the animal component of which, prone to dominance at the slightest opportunity, cannot be eliminated, as and the awareness of one's incapacity or capacity in terms of creativity, which is not artificially reproduced.

The paradoxical thing is that this same animal component of the consciousness of a person, but at a higher level, is the basis of his creative activity, but only in combination with a high level of altruism of self-consciousness, that gives a person, unlike animals, an understanding of himself as a self-active subject who has not only needs, but also various interests and values.

Behind both lies dissatisfaction with the animal component of consciousness and self-consciousness, respectively.

If the dissatisfaction of the animal component of the human consciousness by birth (the corresponding genome and brain structure) is oriented toward dominance in relation to consumption within the framework of adaptability, rather than searching for new sources of consumption and dominance, and at the same time the parts of the brain responsible for voluntary thinking are underdeveloped, and the parts of the brain to which formal-logical thinking is accountable function perfectly, then before you appears a ready-made intellectual, enjoying life in all its manifestations, except for creativity, which is actually inaccessible to him.

This intellectual may be smart enough to understand his shortcoming and try to eliminate it in order to expand the range of his interests and even become famous for his future discoveries, but is forced at best to be a support to creative individuals, regardless of the position he occupies.

Therefore, the feeling of an inescapable, unrealizable dissatisfaction with regard to creativity makes the "intellectual" to one degree or another envious, cunning and insidious, which leads him to one extreme - to rage and wild hatred of creative people, especially if they are successful, which most often manifests itself in representatives of the cultural sphere, who often use the vilest methods to slander a talented rival.

This is explained by a strong egocentric element of dissatisfaction with the animal component of the consciousness of this intellectual with a very weak share of altruism of self-consciousness in him.

At the other extreme, the feeling of an inescapable, unrealizable dissatisfaction with creativity leads the "intellectual" to form an ersatz of creativity, that is, to replace creativity with possession, which is expressed, for example, by buying a doctorate or, at worst, by insinuating oneself, if possible, into a group of inventors or discoverers, collecting masterpieces of painting, autographs of great people or rare cars that were not created by him, but seized by him with the appropriate means, in order to at least compensate for his incapacity in terms of creativity and at the same time to gain fame in society.

Creative individuals, and they can be smart or not so smart and not even very educated, as a rule, prefer not long reflections, not systematization of facts and phenomena, that is, not rational actions, but spontaneous actions or actions in which the set goal can be achieved at once, as if by intuition, although, of course, they have to work hard in acquiring craft skills and gaining experience. And they are attracted to such activities not from the position of consuming some goods - they are interested in the process of obtaining something new, unknown.

Similar instantaneous response to a threat without thinking is characteristic of any type of purely natural consciousness, the owner of which, as a rule, does not have time for lengthy reflections, for which his brain, if there is one, is not adapted, otherwise he will be devoured. It is this property that has been preserved in the animal component of the human consciousness and the degree of its awakening is highest for creative individuals, manifesting itself mainly in instantaneous insights.

In essence, the creativity manifests itself only with the above-mentioned relationship of animal consciousness (subconsciousness) and self-consciousness, accompanied by some giftedness, finding itself in the corresponding interest, which is an enduring stimulus for creativity.

It is creativity that is the main property of thinking that does not allow the driving force of development to stop, manifested in the struggle of opposing aspirations of self-consciousness in its altruistic component and the animal component of the human consciousness with its egocentrism; and the source of all this is a high degree of dissatisfaction with both components of consciousness - self-consciousness and its animal component, moreover, the spontaneity of the latter's manifestation in thinking prevails over the logical constructions characteristic of awareness of a particular phenomenon or event.

The process of discovering something new repeatedly accelerates the development of the human communities and, together with them, consciousness itself, which cannot be guaranteed by the logical-formalized approach used also by the artificial intelligence, which does not have consciousness, but can be ensured, as a rule, by insight (intuition). Logic, intelligence, that is, the analytical-synthetic properties of the brain, only help to prepare for insight and systematize the results of insight with their appropriate framing.

However, the mass nature of invention (the number of patents for inventions in the world) does not mean the widespread implementation of these innovations, which is often hindered by the conservatism of society and the limited resources.

In addition, quantity here is not able to turn into quality, that is, into high efficiency and significance due to the impossibility of providing resources for everything offered within the framework of competitive struggle, which is not always fair.

Therefore, the most significant achievements for science, technology and art throughout the entire time of civilization are comparatively few in number.

The point is that their authors need not only some conditions, but they also need a high degree of their own giftedness, which arises due to a random combination of certain fields and subfields of the brain, the presence and size of the latter, as well as the corresponding knowledge, skills, experience, mastery of one or another method of entering into insight. Even more rarely, a proportionality of the interests and abilities of a person is created, guaranteeing a stable desire for the set goal, despite its apparent unattainability at first.

Be that as it may, but at the basis of creativity lies the intense dissatisfaction of their animal component of consciousness, which demands to dominate among its own kind, since the specific person has such abilities and opportunities, and self-consciousness in this case as if agrees with the animal component of consciousness, supporting it in this aspiration for the time of insight.

Obviously, the basis for creativity can be such a structure of the information processing and body control center (brain), which, unlike the information processing center of artificial intelligence, is capable of both logical and arbitrary thinking.

Such combination based on sensations, creating a strong-willed impulse that keeps a person in his labor-intensive aspiration for discoveries, makes, in principle, any person capable of creativity.

True, the extremely diverse structure of the human brain makes the scale of creativity quite stretched. Therefore, only a small part of people knows how to use it quite effectively. In addition, the problem of survival and poverty does not allow the majority of the population to join this intellectual sphere of activity.

Thus, a high degree of dissatisfaction of the animal component of consciousness with the existing surrounding, combined with a high degree of dissatisfaction of the human self-consciousness with the existing surrounding with a considerable share of altruism in self-consciousness, are oriented together both towards their own separation in society from the flow of gray individuals (personal dominance), and towards bringing benefit to the entire collective (society), which is most of all - and creative individuals are well aware of this - facilitated by the construction of a new reality through non-obvious solutions.

These solutions can be relatively simple, but incredibly original, improving only everyday life, or they can fundamentally change the current reality, as, for example, the Internet has done.

More details about smart, but not creative people, and creative individuals, creativity itself, intuition (insight, or illumination), characteristic of creative individuals, the features of the artificial intelligence and the difference in its functioning from the thinking of animals and humans can be read in my earlier works.

Now it is worthwhile to support with examples the above-stated considerations about the sources and peculiarities of thinking of creative people, as well as the thinking of simply smart people, described above, who, in general, show themselves well in science and art, consolidating the discoveries of creative individuals, known to all for their outstanding achievements, but who, at the same time, often cannot get rid of jealousy of their creative partners or rivals, since they understand that it is not they in their vast majority, but namely the comparatively few creators of the new, which "intellectuals" would like to be, who actually ensure the scientific, technological and cultural development of society, entering the annals of history of grateful posterity.


F. Dostoevsky and N. Strakhov


Dostoevsky, unlike the overwhelming majority of his fellow writers, was not only exceptionally gifted by birth, which was reflected in his literary work with its all-encompassing scale and extraordinary depth of penetration into the human soul, but he was also incredibly offended and shocked by life.

In his youth, he stood on the parade ground, saying goodbye to life before the inevitable shooting for participating in circle of Petrashevsky, where the serfdom was being condemned, socialist ideas were being promoted of socialist ideas and was being supposed establish an underground printing house. However, the execution was completely unexpectedly for him at the last moment replaced by the penal servitude.

In the penal servitude, Dostoevsky was more than one year in the cold and hunger with the same poor fellows, and he understood a lot about their character and about himself, turning knowledge which he received into insight and versatility that amazed his readers in the future.

In addition, Dostoevsky suffered from epileptic seizures all his life, having acquired this disease in the same penal servitude, which has shortened his life, and which regularly threw him to the sidelines of consciousness, but sometimes helped him to expand his consciousness to its maximum values.

To top it off later, because of his kindness and decency, he took on significant debts of his older brother, thereby falling into bondage to ruthless lenders, who persecuted him almost until the end of his life, forcing him to often sit on hungry rations with his family.

However, all these misfortunes served as the basis for the originality and amazing depth of Dostoevsky's approach to the human soul. This approach was carried out by him, as a rule, by placing his heroes in border situations, in which he himself fell.

That is, the unusualness and at the same time vitality, completeness and amazing perfection of the description of events and the inner world of the heroes of Dostoevsky's novels manifested themselves not only due to his giftedness, but also life collisions, illness and his own experience of constant suffering.

Therefore, each hero of his novels was being passed through the soul of the writer, who poured himself entirely into the image of this hero and what was happening to him, which, apparently, in addition to the admiration of readers, caused ill-wishers and envious people to accuse Dostoevsky by oneself of committing the crimes of the heroes he created, and therefore so convincingly described them.

It is curious that all these envious people, of whom there are still many, belong exclusively to smart person, who, despite their mind, have not reached the heights of creativity, and not to literary geniuses, and the latter, indeed, often argued with each other, but they did not do any meanness to their great rivals in creativity.

Whatever, Dostoevsky's appearance in the literary series so amazed the reading public both in Russia and in the cultural and pragmatic West, which did not expect such unique phenomenon, which had not been seen in the world before, that Dostoevsky was ranked among such geniuses of world literature as Shakespeare and Leo Tolstoy, staying in this row until now.

The intellectuals of the Western world, although they have read all of Dostoevsky's works and even studied his correspondence, thereby learning about the existence of such strange world in their eyes as Russia, still have not been able to understand what causes the tossing and turning of the "Russian soul" - restless and always striving somewhere, but not always for a specific benefit so familiar to the West.

Dostoevsky's highest literary achievements are due in no small part to the fact that he intuitively, that is, beyond any logic, came to understand the ineradicable duality of the human soul (consciousness), which always manifests itself, on the one hand, in a beast-like manner, and on the other - close to holiness, but merged in such way that sometimes one side of the same person's consciousness unexpectedly comes to the surface, then the other. And often this same person does not understand why so happened.

In particular, Dostoevsky brilliantly and with unusual poignancy showed such action in two of his works, "Crime and Punishment" and "The Idiot".

In the first, he debunked the superman, who was brought into the world by Nietzsche approximately at the same time.

Dostoevsky demonstrated the transformation of a completely decent, educated and cultured young man into a beast in the desire to separate from the philistines for the sake of getting into the category of those who can do anything because of their magnificent qualities of mind and the height of their "flight". Along with that, Dostoevsky, relying on his penal experience, led his hero to repentance for what he had done, who, after much reflection, became convinced of the absurdity of the desire to separate from the established being and his own nature, which is not capable of being absolutely shameless and ruthless.

That is, in essence, Dostoevsky showed the compatibility and at the same time the heterogeneity and dynamism of the animal and noble-human components of consciousness, incapable of separation.

In the novel "The Idiot" Dostoevsky did the opposite. He showed us a man of the highest soul, kindness, empathy, who wants to lead everyone he meets to goodness and happiness, considering it possible, but who not only does not achieve this, but also loses his own personality, going crazy.

Equally high qualities of Dostoevsky's soul and his extraordinary talent coexisted, due to constant illness and financial troubles, with his certain irritability and anxiety, which was noted by his contemporaries. He himself, perfectly understanding his importance and uniqueness, sometimes allowed himself to speak unflatteringly about literary figures who were untalented, who, nevertheless, moved in literary circles, mainly engaged in criticism and other research, although without any special discoveries.

Such was the well-known at that time N. N. Strakhov - a very intelligent, educated and dexterous gentleman, who knew how to present himself and gain the trust of outstanding personalities, and about him literary achievements Dostoevsky once has spoken quite objectively with a dismissive tone.

Strakhov visited Dostoevsky and other outstanding writers of that time for a long time, participated in the work of literary circles, worked in magazines, was engaged in criticism and even wrote two natural science works "The World as a Whole" and "On the Basic Concepts of Psychology and Physiology", as well as a critical work "On the History of Literary Nihilism".

In addition, Strakhov translated into Russian the works: K. Fisher "The History of New Philosophy," I. Teng "On Mind and Cognition," A. Brem "The Life of Birds."

Strakhov's works were not noticed by contemporaries, apparently due to in them lack of at least some discoveries, as well as inexpressiveness, without arousing the lively interest of readers.

As a literary critic, Strakhov, when first getting acquainted with Dostoevsky's work, assessed him quite objectively in the journal "Otechestvennye Zapiski" (1867), noting the following regarding the novel "Crime and Punishment": "... the capacity for very broad sympathy, the ability to sympathize with life in its very base manifestations, insight, capable of discovering truly human motions in souls distorted and suppressed, apparently, to the end." In addition, Strakhov noted the subtlety of Dostoevsky's depiction of the inner life of people in a state of stress and the spiritual struggle in each person of healthy forces and internal ailments.

But after he learned of Dostoevsky's mocking and at the same time objective assessment of his literary work, he harbored a grudge against him, taking it out on him in a letter to L. N. Tolstoy after Dostoevsky's death.

In this letter, he, the educated and even refined man, behaved like a spiteful savage, who, in his impotence before the genius, having endowed him with all conceivable vices, invented or exaggerated by him, which simply cannot be rationally explained, although, if we turn to the duality of human consciousness, then Strakhov's literary failures in comparison with Dostoevsky's successes in literature could not help but cause in his animal component of consciousness the aspiration to defame Dostoevsky and thereby forever topple him from the pedestal of literary geniuses, since genius and villainy are incompatible.

This aspiration was supported by Strakhov's realization that true literary creativity, taking for the soul of every reader, was inaccessible to him, quite naturally causing first envy, and then hatred and a desire to crush genius, dishonoring him forever.

In our opinion, this example shows that between creative people and people who are only smart and educated there is always an invisible barrier in the form of creative people's awareness of their superiority in discovering new things in front of the smart and agile. And those, despite all their everyday and career achievements, often grind their teeth, realizing for themselves the inaccessibility of creativity, which alone can give a remarkable and developed person true satisfaction, and they in the event of a significant dominance in them of the animal component of consciousness with its egocentrism and dissatisfaction with self-consciousness with a small degree of altruism, they can offend, to belittle and even try to destroy the creative personality, if not physically, then having humiliated and slandered him.


Lev Landau and Evgeny Lifshitz


Landau's achievements.

In 1927, he introduced the concept of "density matrix" into quantum mechanics.

In 1930, he created the theory of electron diamagnetism of metals.

In 1933, he predicted the existence of an antiferromagnetic state of magnets

In 1936-37, he created the theory of second-order phase transitions and the theory of the intermediate state of superconductors.

In 1940-41, he created the theory of superfluidity of liquid helium, for which he received the Nobel Prize in Physics.

In 1941, he created the theory of quantum liquid.

In 1946, he created the theory of electron plasma oscillations (Landau damping).

1957 - creation of the Fermi liquid theory.

1957 - description of the weak interaction.

Participation in joint research

In 1935, together with E. Lifshitz, he developed the theory of the domain structure of ferromagnets and derived the equation of motion of the magnetic moment.

In 1957, together with V. Ginzburg, he constructed the theory of superconductivity.

Achievements of Lifshitz.

In 1946, he constructed the theory of instabilities in the expanding Universe.

In 1954, he developed the theory of molecular forces acting between condensed bodies.

Participation in joint research

In 1935, together with L. Landau, he developed the theory of the domain structure of ferromagnets and derived the equation of motion of the magnetic moment.

In 1970-72, together with I. Khalatnikov and V. Belinsky, he found the general cosmological solution to Einstein's equations with a singularity in time.

Participated in theoretical calculations for the creation of atomic weapons.

Participated in editing the journal "Experimental and Theoretical Physics".

Participated in compiling a course on theoretical physics.

From the list of achievements of both physicists, the highest degree of creativity of Landau and the comparatively low level of creativity of Lifshitz, who either participated in certain studies or developed theories under the guidance of the same Landau, are quite clearly visible.

This also implies the much higher degree of Landau"s talent compared to Lifshitz, and Lifshitz"s clearly greater inclination towards calculated, descriptive editorial work indicates his preference to a formal-logical type of thinking, whereas Landau always avoided even writing articles, asking for help in this matter from friends and partners, including the same Lifshitz, striving to spend his time on purely research activities, which, judging by his discoveries, did not do it within the framework of a logic alone.

Therefore, for Landau, Lifshitz was an ideal partner in scientific work, perfectly educated, understanding everything and grasping Landau's ideas on the fly, framing them accordingly.

Naturally, Landau could not help but treat Lifshitz, at best, condescendingly, and Lifshitz, who eventually became an academician thanks to Landau, could only endure, although during the extinction of Landau after a car accident, Lifshitz could not stand it and tested his mentor in relation to mental abilities, making sure with satisfaction for himself in their fall.

Thus, the dominance of the animal component of consciousness on the part of the creator often involuntarily breaks through in a condescending, and sometimes contemptuous of his partner, despite all the merits of the latter, and on the part of the younger partner, the unattainable superiority is also being expressed involuntarily or not in a greater or lesser extent by a feeling of envy, since, despite its outstanding mind in terms of logical constructions, this mind is not capable of producing such number of magnificent and unusual ideas. Hence the satisfaction at the collapse of this creative mind.