Низовцев Юрий Михайлович
Truth as a manifestation of essences of the different levels

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  • Аннотация:
    For more than one thousand years, thinkers have been proceeding from the idea that a person is the pearl of creation, and all their constructions are tuned precisely to this idea; therefore, they are, at the very least, insufficient and too often misleading, which is also characteristic of their approach to truth.
  
  The hypothesis put forward by us in due time about the formation by the individual human consciousness with the help of a single consciousness of a space-time changing picture of life, or "creation" by consciousness itself on the basis of the passive of the irreversible current "present", can serve as a new approach to finding the fundamental truth, since consciousness in this process is completely adequate to being, more precisely, it itself produces it in the way it is capable of, and no more than that, but at the level of phenomena, and not essences of a deeper level.
  More details about a single consciousness and the holographic projection of a timeless infinity, or Uniform, are described, for example, in my monograph "The person as The hologram" [1, chapter 2.1].
  Along with that, all phenomena, which makes up the surrounding of the living beings, is the essence of the original degree, under the conditions of which not only man as a self-conscious being, but also all the rest of alive can exist: here truth, phenomenon, essence and existence are one.
  Hypothetically this truth is fundamental and for beingness in general, inasmuch a single consciousness in its multiple holographic expression in the same way has to manifest Uniform by sequential copying and further, finally - at the level of subjects and phenomena in the form of universes, various measurements, or in current time, i.e. in change, motion, formation so, as a single consciousness is able, moving ahead in these worlds, in particular, through the self-conscious particles from the manifested to essences, from one conceived and used to another, i.e., - in motion ahead from one level of truth to another.
  Boundlessness of Uniform guarantees to consciousness infinity of this living process, that confirms the truthfulness of the existence of only relative truths in the course of knowing of beingness.
  Adequacy of the revealed communications, the relations, regularities, in particular, is confirmed by experience, by expansion of an outlook, allowing to receive the results, useful to improvement and decoration of life, changing the quality of life, knowledge of it, of the nature of things; but, with change of conditions of existence, with expansion of knowledge and successes in their practical application are being revealed new truths to replace or supplement of previous truths, and does not manage to get a "single equation" of all essences as absolute truth, except that fundamental truth, that activity of multiple-single consciousness as a result gives all really existing in ordered and changing shapes for each living being.
  So that, being formed by consciousness and being connected by it the copies of fragments from Uniform are external manifestation of Uniform to consciousness as the moving and changing beingness, and essence of these copies can't be defined by consciousness even in its highest manifestation on deeper levels immediately. Otherwise what consciousness would make in the world, being formed by it.
  Heidegger has understood it, having pointed to the following: "We are ourselves the entities to be analysed. The Being of any such entity is in each case mine. These entities, in their Being, comport themselves towards their Being. As entities with such Being, they are delivered over to their own Being." [2, p. 67].
  Nevertheless, Heidegger, like most philosophers before him, operates by the concept "a person", but a person is only a sign for consciousness as claimed in turn Pierce, who equated the person to the word, believing that "...But self-identity of a man consists in the coherence of what he does and thinks, and coherence is the intellectual character of a thing; that is, is its expressing something." [3, p. 211-242]; "... thought is what it is, only by virtue of its addressing a future thought which is in its value as thought identical with it, though more developed. In this way, the existence of thought now, depends on what is to be hereafter; so that it has only a potential existence, dependent on the future thought of the community. [3, p. 211-242].
  Pierce here nevertheless doesn't finish speaking, stopping, like Heidegger, on the person, because it is unclear for him what constitutes consciousness.
  Therefore, it is possible to extend this idea of Pierсe so.
  Each living being has consciousness which through own sense organs can recognize the things and in copies linking them through oneself by means of a single consciousness, receiving everything at once: the current time, the space in which moves and changes things, oneself among these things in the company of similar beings.
  So that Pierce absolutely adequately noted as the main property of a person the coherence in its actions and thoughts, but with that amendment that coherence is inherent in any living being originally, inasmuch it perceives the surrounding by means of own sense organs, and the information, arriving from them, is processed in the relevant centers of the living being, linking separate, consistently the arriving packages of information, and thereby transforming discrete (through a pause) updating of each previous package by the subsequent package into the current "now".
  Beingness, which is formed as a result, couldn't happen without a single consciousness, uniting and organizing all reality through own particles, in which, as parts of a hologram, a single consciousness is presented, and to which concerns also a person. Exactly a single consciousness through own particles links "things", transferring them to the current time, motion and changes, where there is neither future, nor the past. Beingness is "produced" exactly by the conversion in consciousness of the discrete information process into the holistic, smooth and continuous procedure.
  All this belongs to a single consciousness and its active particles without the allocation in them of particles with self-consciousness.
  But only presence of self-consciousness gives to particles of a single consciousness the ability to designing within the available beingness, that is - the ability to act on change of things in available beingness consciously
  It is in this regard words of Peirce are true: "..."...But the identity of a man consists in the coherence of what he does and thinks, and the coherence is the intellectual character of a thing; that is, is its expressing something." [3, p. 211-242]. Only in this context it makes sense to speak in relation to a person about the coherence, the expression of a thing not "something" (Pierce), but the human need, that gives to a person "future", in spite of the fact that he always is situated in the sliding present.
  Here a person becomes not just by a "sign" expressing according to Pierce's conclusion that "..., the existence of thought now, depends on what is to be hereafter; so that it has only a potential existence, dependent on the future thought of the community. [3, p. 211-242] but a person becomes more than a sign; his thought continuously turns to the change of him himself with the change by him of objects of beingness. And this is the change of consciousness of a person.
  In other words, consciousness through a person receives not only life in beingness, not only the opportunity to express itself, but also own changes.
  turns out that a person is the main tool of consciousness which receives through its sense organs and operational centers all phenomena (the real) in order to further to pass to the disclosure in beingness of essences, where really not to do without thought and where the word, the idea, the experience acquire the meaning, and where happens a real development of consciousness.
  In beingness happens also the correction of the kernel of each particle of consciousness due to reaction of the person in relation to events happening with him and around.
  In particular, similar correction saves in each human life (the finite) the structure of the kernel of the individual consciousness in respect of activeness and self-consciousness that allows each individual consciousness in a holographic projection of Uniform not to lose the own quality, i.e. to be eternal as a result of the address to the finite (the person) infinitely.
  In this feature of the living beings to pertain to changes of environment and to own actions with varying degrees of awareness, keeping thereby own activeness through life activity, consists their difference from things which are irrevocably losing the own quality (breaking up) in beingness due to own passivity, i.e. to the inability to foresee the course of events as well as to inability, anyway, but consciously to react to it [1, chapter 2.1].
  Reliance on a person as the basis, although he is only the finite, apparently, has led Heidegger to the thought: "Thus to presuppose "truth" means to understand it as something for the sake of which Dasein is" [2, p. 270].
  Whereas, on the contrary, not for the sake of truth "Dasein is", but truth is manifested in a number of essences of things for consciousness, for infinite development of it, which overcomes in the person the resistance of things, revealing their essence. Consciousness thereby changes itself, creating for itself life and development in the form of aspiration to something the new, unfamiliar, interesting, attracting. In this sense truth is represented only as the eluding purpose, necessary for "running" of consciousness.
  Here the person's consciousness is engaged by penetration in the reality which it forms: the process of cognition passes with receiving various relative truths, helping, in particular, a person to live, as well as expanding his conceptions of the world from one level of cognition to another.
  Consciousness in this process of penetration into the real receives various calls, overcomes difficulties because of the opposition of the antagonistic environment, makes mistakes; but it seeks to go forward - to change and evolve.
  And in communications with the likes of itself every individual consciousness in this process of development has an opportunity to share information which is available for it, i.e. to express itself through various experiences in the person, without what life as such, has no meaning for any consciousness.
  That is, for each individual consciousness in the person when operating unilateral temporary "cutting off" of a individual consciousness from a single consciousness as a certain living and along with that being, understanding oneself, very life is important as and for any living being without self-consciousness with all its peripetias; it is also important for consciousness the fullest expression of itself in each short life, replenishment of own information resource in respect of acquisition of the new.
  All this gives every individual consciousness the possibility to learn itself more and more, penetrating into own essence infinitely, and along with that gives life and development to a single consciousness in whole.
  It turns out that, at least, one of the few fundamental truth - and this term is more suitable for definition of the fullest truth where the subjective and the objective coincide most, than the term "absolute truth" - is, linking Uniform and consciousness in a holographic projection a discrete process of formation by consciousness on the basis of the passive of the information packages in the form of copies of fragments from Uniform, coming every moment into consciousness through sense organs of the subject of consciousness which consciousness is capable to identify; self the process of handling of information packages makes "now" of any conscious being, and images, feelings, meanings, which appear at the subject of consciousness during this process of handling information and reflect the fragments from Uniform in the form of their copies, allow the finite subject of consciousness to live in the finite world, as well as allow to be altered to consciousness infinitely.
  After processing of each of these packages in the relevant centers of the carrier of each individual consciousness with use of various programs, resulting in emerges the moving and changing reality, surrounding the person, happens superimposing on the current information of already saved up and processed information from databases, or memory.
  Actually, processing of the initial information packages is the beginning of attempts of consciousness to penetrate into essence of the identified data from Uniform, arriving and arrived earlier to it, which reflect various states of material objects by means of finding of the steadiest in this particular manifested [1, chapter 2.1].
  During these attempts are inevitable and distortions, and correct finds (relative truths, or essences of the manifested) in the form of these or those regularities, opening, inventions, solutions of these or those life situations that forms a basis for acts of a person and the actions of the human communities in general.
  All these truths partially or completely are being changed in process of deepening of consciousness in essence of the phenomena of that world which are presented to consciousness and which it itself has "extracted" originally, more precisely, only and does that "extracts" from Uniform. In this regard and quality, the truth is the essence of this or that order.
  Thus, truth, laws, essences, i.e. all sustainable, is not a direct product of activity of a single consciousness with respect to each individual consciousness. It, as single consciousness, "provides" to every individual consciousness only the manifested ("now") as the true originally, but this "now" is within the framework of the steady formations - external time, i.e. what is being formed by a single consciousness. In this manifesting (beingness) every individual consciousness has oneself "investigate"everything in each life independently, comprehending at the different levels corresponding essences of objects; it, in turn, gives dynamics to single consciousness, expands its form-building abilities, that makes a basis for infinite development of consciousness.
  In this respect, any sustainable is a reality rather than the appearance, not the result of an agreement, this reality is a sort of reference position for the promotion of consciousness along levels of his understanding of oneself. For comprehension of sustainable should work to the same individual consciousness in its temporal existence, more than once having plunged into experiment for check of the arising hypotheses, and further, anyway, to use with success the open regularities in practice and in scientific researches.
  The specified approach to determination of a ratio Uniform and its projection in time, as well as the relations of the active and the passive (consciousness and things), as you can see, is different from idea, which is prevailed since the time of Parmenides that the only thinking, but not the phenomena, give a direct image of beingness, so how evidences of sense organs often deceive us, and to the reliable and indisputable truth can lead only mind: "It is necessary to say and to think that What Is is; for it is to be,/ but nothing it is not. These things I bid you ponder./ For I shall begin for you from this first way of inquiry,/ then yet again from that along which mortals who know nothing/ wander two-headed: for haplessness in their/ breasts directs wandering understanding. They are borne along/ deaf and blind at once, bedazzled, undiscriminating hordes,/ who have supposed that it is and is not the same/ and not the same; but the path of all these turns back on itself."[4, p. 37-39].
  Descartes formulated this position clearly and succinctly: "Cogito, ergo sum" (I am thinking, so I exist...)" [5, p. 2]. More details he expressed this idea so: "I am a Real thing, and Really Existent, But what sort of thing? I have just now said it, A thinking thing." [5 p. 209].
  Under thinking, in general, Descartes understands the following: "Without a doubt, all kinds of the thought activity that we note in ourselves can be attributed to two main ones: one of them consists in perception by the mind, the other - in determination by the will. So, to feel, to imagine, even to comprehend purely intellectual things are all just different kinds of perception, whereas to desire, to be disgusted, to affirm, to deny, to doubt are different kinds of volition..." (6, p. 246).
  Speaking of himself, Descartes, of course, meant a person in general. However, all of his definitions in relation to humans just as unambiguously correspond, for example, to the thinking of primates [7].
  That is, Descartes' thesis "I think, therefore I am" leads to a contradiction, since both the highest mammals and people quite definitely think.
  Hence, the fundamental differences between human consciousness and primate consciousness, of course, have other basis.
  Apparently, it consists in the fact that, in particular, primates are aware of their existence in the natural environment only as its dynamic components, not striving to go beyond it, for example, in the direction of a purposeful change in the natural environment for their own benefit.
  In other words, primates lead a purely adaptive existence in their environment without the intention to go beyond it, since they are only concerned with the problems of nutrition, reproduction and dominance, and they do not seek to aware the fact of their existence in the world and to make corresponding conclusions from it for their own development. All aspirations of these beings are aimed exclusively at the problems of survival, creating the most convenient conditions for themselves and the production of offspring.
  All kinds of thinking of primates, as well as all other living beings, are aimed only holding on themselves in this environment for the sake of the consumption of sensations that are provided by it to them as own integral components, and for these innumerable natural components are given the opportunity to compete with each other.
  Thus, all living beings, except partly a person, struggle for their existence in every possible way, concentrating their thoughts only on sensations, without reflecting on the fact that they exist, but with thoughts about how to stay longer in this process of consuming sensations, and only.
  For example, the difference between primates and humans in relation to their own existence is rooted in the fact that they have a different attitude to actions in the environment, programmed from the moment of conception. And this event determines purely adaptive contacts with the environment for the primate, but for a person - not only the adaptive.
  But, if primates use the environment exclusively to realize the need to stay only in the process of consuming sensations, and do not seek to go further, remaining only active components of this environment, completely infused into it, then a person, remaining also an adaptive being in relation to the environment, nevertheless, tries to purposefully change the environment for himself.
  The basis of this different behavior of primates and humans cannot but be a difference in the programs of action of any living beings, located in the genome of each cell of any organism, tuned not only for survival and the best arrangement in their own environment, but also for its conscious change on an ongoing basis.
  Thus, a person in his communities, unlike a seemingly equally gregarious monkey, acquired, in addition to its adaptability to the natural environment, also completely new features in relation to interaction with the environment - goal setting and variability of the vision of the problem in the right perspective, allowing to achieve the goal in various ways depending on his own ingenuity, the most effective of which are creative ones.
  These features gave him the opportunity to understand his existence in the world not only thanks to the thinking that is characteristic of cats, rats, and primates, that is, animals with a sufficiently developed brain, but, unlike them, - goal-setting and creativity, which allow a person to interact with the environment in accordance not only with their urgent needs, but also with interests that may not coincide with the needs and change all the time, and their range is expanding.
  In other words, the program of the human actions has expanded dramatically in the direction of acquiring the ability to set goals and achieve them, using the creative abilities that have appeared in him, penetrating into the future thanks to his ideas, and thereby owning time, that is, being aware himself in it, whereas the animals are always limited only to the present in the form of sensations.
  Therefore, only this type of self-consciousness means the true humanization of a living being, since it leads to the recognition of one's own existence not only in the world of sensations, but also in the world of ideas, combining quite harmoniously in one face the ability to feel and the ability to know both the surrounding world and oneself.
  The volume of information flows in this case increases dramatically, the environment begins to change purposefully under the influence of these creatures, changing also them at a much faster pace than it happened before.
  That is, a person in his communities falls into the field of ever-increasing information flows that are perceived by his senses, developing both them and the body's control organs, as a result of which, for example, the mass of the human brain compared to the mass of the brain of primates has grown in about two million years several times.
  Thus, we can state the following.
  Therefore, the primates, like other organisms, have certain ways of thinking activity - from the most primitive to the most highly organized, since they willy-nilly have to process information in the appropriate centers, but they do not have self-consciousness which is expressed in goal-setting, creativity and altruism, but there is only a sense of themselves in the world with an assessment their own actions for the alteration their behavior, in order to stay in existence, and this assessment is realized, as a rule, only in the current circumstances, mainly by trial and error, focusing on the desire to consume sensations, preferably the most pleasant ones.
  Thus, this thesis of Descartes extends both to beings with self-consciousness, in this case, to humans, and to all other living beings.
  That is, a person also applies to everything else living, perceiving reality by instincts and obeying reflexes. Moreover, the human genome is not so significantly different from the bacterial genome, coinciding with the chimpanzee genome by 99%.
  Besides a person, the existence of all the rest of the living is that it receives through its senses a sense of life, perceiving any pleasure with satisfaction, and a threat with resistance possible for it, but all thoughts of these creatures are limited purely by the adaptation to the surrounding.
  Nevertheless, any ordinary living being, if it cannot search for meanings as a person, then it is still able, unlike a stone, to perceive the surrounding, react to it, immersing itself in the life it receives, albeit without reflection, but with full knowledge of the matter at the level of one's own consciousness.
  In other words, in any living there are centers processing incoming information through sensations - a kind of internal biological computer, - due to the action which even the bacterium has a certain intelligence and, respectively - proper response to any irritations. Presence of consciousness of this or that level at all living is confirmed by this fact.
  To extend consciousness on all living it wasn't possible also to Heidegger, who though understood that the human reason in beingness solves the problem of the analysis of the real, but he didn't manage to define that this real "is given" for all living beings including to the person, in an original, true form so, how their sense organs are capable to feel, and actually - "to transfer" things with the hidden help of single consciousness in relevant copies from Uniform into own beingness.
  Heidegger, like most thinkers before him, has not realized this fact and considered data, coming from sensations, as the doubtful: "What is "proximally" given is this waxen Thing which is coloured, flavoured, hard, and cold in definite ways, and which gives off its own special sound when struck. But this is not of any importance ontologically, nor, general, is anything which is given through the sense." [2, p. 129].
  However, the function of a single consciousness doesn't include the immediate "interpretation" for any individual consciousness of essence of things, the more that it is senseless for consciousness of the ordinary living beings besides a person, so how they "use" what "is being given" to them, evolving it on own evolutionary way often enough successfully, and making the general base for a person as self-conscious being without which a person couldn't emerge and exist.
  Each individual consciousness through a person and the human communities itself has to examine in things, comprehending them essence at appropriate levels of knowing in dependence on conditions. This is the main task of consciousness in a person, which he solves in beingness, not just the life that is given to consciousness in any living being. In the solution of this task in the conditions of the resisting environment, i.e. in life, each individual consciousness in a person receives or no receives own development, raising or not own status in own eyes in the infinite change, altering conditions of own existence.
  Heidegger avoids the question of the essence of beingness, transferring it to the plane of meaning of beingness and finding it in concern that it is possible to transfer into considering of the main task of the person concern about beingness and, as a result, about oneself: "... the expression "concern" will be used in this investigation as an ontological term for existenciale, and will designate the Being of a possible way of Being-in-the-world. This term has been chosen not because Dasein happens to be proximally and to a large extent "practical" and economic, but because the Being of Dasein itself is to be made visible as care." [4, p. 83-84].
  If the world, according to Heidegger, is provided to a person, it also bases all his reasonings on the person, that is incorrect in the basis, inasmuch a person as the finite, isn't the center of beingness, but he is only a development tool of infinite consciousness in the beingness conditions provided to it through his sensations and on the basis of the level of specific individual consciousness. Beingness opens during the short human lives to consciousness which develops in these lives.
  Heidegger reproaches Descartes, that he "can identify the world itself with certain entities within-the-world and the Being which they possess?" [2, p. 131], while "... the phenomenon of the world and with it something similar to the inner world are generally unknown to him" [2, p. 98].
  Heidegger oneself is worthy the same reproach so how also to him neither phenomenon of the world, nor "within-the-world" remained are unknown inasmuch his model of beingness is hardly close to the essence of beingness.
  The matter is that Heidegger places emphasis on beingness as the condition of the opportunity of the real, - but which (beingness) is only the derivative of consciousness through Uniform, - and not on consciousness which forms this beingness, or transfers the opportunity into reality.
  So, the being with self-consciousness differs from other living beings only by understanding oneself, from which grows all its aspirations, and which are based on dissatisfaction of consciousness by itself, meaning its initial activity which is expressed in impossibility of this being to live, simply adapting to the environment. It acquires the requirement to change this environment and to change itself together with it, and thus to develop, not following only of the need to adapt to the existing order.
  This conscious aspiration to change all existing, to liberate oneself from former, to replace of it by other is the finding of liberty by any being with self-consciousness. Liberty of any individual consciousness is anyway manifested in these conscious decisions. During this process the consciousness enriches itself. At the same time liberty gives to the person the chance to live as he wants within surrounding reality if the person, the consciousness carrier, is able, more precisely, is capable to dispose by this gift adequately
  Liberty does not require "to attribute" it to a person as "transcendental object" ("thing-in-itself"), i.e. to believe that a person is free only in the intelligible world. Any self-conscious being is freely always and everywhere owing to understanding of oneself, understanding of own existence in the world: it always comes to decisions self, it self and is responsible for them in any sphere - practical or intellectual. And it is unimportant, are available on it the reasons or these decisions are spontaneous; the important thing is that in the self-consciousness of a person as the exponent of the project-target activity of consciousness "sits" perpetual dissatisfaction, without which he would turn into the stupid cattle, chewing the same cud, that can be very pleasant. Exactly it is the expression of his liberty and for this reason he has an opportunity not simply to live, and consciously to develop himself and don't stand still.
  Not beingness "imposes" self to consciousness in general, and not consciousness can do what it wishes with beingness, but consciousness "attracts" to itself copies only of those objects from Uniform which it is capable to identify and unite through the sensations of the carrier of consciousness with that from moment to moment by consciousness for itself eventually is being formed a changing picture of things. Images of things in consciousness at this process are adequate to very things. Other fragments from Uniform, which can't pass across the available canals of sense organs or which consciousness aren't capable to distinguish, at least, so far, drop out of the changing picture of the fragmentary beingness formed by consciousness.
  In this process of the consecutive obtaining an adequate display is available for the consciousness of reality at the level of phenomena by means of incoming and processed information packages take part both the senses organs, and the centers processing of the arriving information. At this owing to physiological features of a live organism the pause between "moments" of copying drops out for consciousness of the living being, resulting in front of any living creature emerges the moving and changing colorful world, instead of a frequency holographic projection.
  But to comprehend at this the fact that the carrier of the consciousness is into the time process, is capable only the highest consciousness, represented by a person. However, in this capacity, it considers time independent of oneself. Nevertheless, the process of the receipt and processing of information means the emergence of own time or "now" for the human consciousness in which it receives the changing spatial picture of the surrounding. In it, a person can participate in events, or to live - to interact with surrounding objects, to think, to experience, to find self, to set goals, to solve problems, to seek even unattainable, and to find satisfaction in this.
  Thus, for human consciousness the changing world picture in the form of the phenomena, but not essences of deep levels, is formed not by sensations and not by thinking, though they are means, and this picture in general is a product of processing of arriving information in the person, similar to what occurs in the computer or in any living being without self-consciousness; the difference consists only that the human consciousness is capable to separate itself from reality and to interact with it already on this new basis - a basis of own self-consciousness, purposefully using memory, cognitive abilities, speech, various kinds of communication, imagination, experimental data, and all this - against the background of emotion, but not by means of only the software or instinctive and reflex actions respectively.
  It is possible therefore to note that each person possesses the highest form of matter from all available its forms just because he is a self-conscious being with the greatest possible level of liberty. Eventually he isn't subordinated to anybody and disposes by himself, so how he initially in the consciousness "throws" himself only into such world in which it can purposefully be implemented so, as he can so far in the conditions of the resisting environment,
   including and his direct competitors, the same, as he himself. A person differs exactly by this from all other living beings, also having consciousness, but the lower level which only are being adapted to the environment, formed by them with the participation of a single consciousness, - from bacteria to the highest mammals.
  However potentially any living being without self-consciousness is the foundation of life, without which higher consciousness cannot do. The living beings without self-consciousness not only create the basis for the existence of a highest consciousness in the appropriate carriers but and - an intermediate shell between them and inanimate matter, supplying to a human body practically all energy resources, being him food, as well as creates the live and vibrant background of a human life without which the human communities would been in the ice desert of silence.
  Thus, it is possible to tell that a person includes all Creation not only because he is a particle of a holographic projection of Uniform, but also because he is both a thing, and consciousness of usual live organism, and the highest consciousness of the being which understands oneself.
  Thingness in a person is material base of all, making a human body out of the elements and components corresponding to this measurement of beingness. In this lifeless matter, the passive is manifested the sign of Uniform, without which Creation wouldn't take place.
  The lowest consciousness, animating the body in accordance with existing codes and programs, allows it to be reproduced, there is a metabolism in body, there are the sense organs in it which "deliver" information outside and from within to centers processing information and controlling an organism.
  The most significant in usual live organism are the sensations which are carrying out communication of consciousness in it with the surrounding.
  The highest consciousness, the basis of which is the corresponding additional coding of the genome, merging with the lowest consciousness and the corporeal components of the body, creates a being with self-consciousness, which is a symbol of the entire Creation, which is "building" through this being for the eternal development of consciousness.
  It is clear from this comparison of all three components of the reality of our world, that a sign of a person is not his material essence, not his sensations or even not its rationality inherent in any living beings due to the fact that they have the control centers for information processing, and this sign can only be self-consciousness.
  Self-consciousness gives a scope for any creativity, providing the general development of consciousness in the conditions suitable for life and at the same time in the conditions of the resisting environment. Thanks to self-consciousness this creativity results to infinite, meaningful functioning of all beingness which exactly for this purpose and is formed by consciousness on the basis of Uniform.
  It follows that a person designates and expresses the highest consciousness, being its tool, on the one hand as the information link tying Uniform to a holographic projection, and on the other hand as the rightful representative of single consciousness which consciously acts in the finite real (with motion) formations on the basis of a holographic projection of Uniform in the form of communities. Without similar personalities, counteracting each other and along with cooperating among themselves, a single consciousness would be powerless [1, chapter 2.3].
  
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  4. Reale G., Antiseri D. Western philosophy from the origin to the present days. Vol. 1. Saint-Petersburg. "D. Petropolis". 1994.
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О.Болдырева "Крадуш. Чужие души" М.Николаев "Вторжение на Землю"

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Кожевенное мастерство | Сайт "Художники" | Доска об'явлений "Книги"