Юрий Низовцев - Everything and nothingness

Berkeley and Gusserl refused to link activity of active "substance" or in our interpretation – material multiple-united holographic copies of consciousness, with manifestation of "matter", or in our interpretation – copies of the passive from Uniform which exist, being updated consistently discretely by multiple-united consciousness in the form of material holographic formations as copies of objects from Uniform, identified by consciousness, as the sole tool of retaining of Uniform from "falling" into oblivion, which does timeless Uniform as perceived in the form of updated copies of things from Uniform, identified by consciousness in accordance with to form-building abilities of consciousness.

Result – ensuring manifestation of eternal Uniform, potentially containing everything, including consciousness, through a holographic projection to the finite, real worlds with consciousness in live, temporary beings. Duality of this timeless formation and along with that the formation, which is situated in time, is permission of an internal contradiction of Uniform, containing potentially the passive and the active.

Hegel also, understanding that the objective world couldn't be formed in itself, but, without representing "mechanism" of its formation, comes willy-nilly to the simplest explanation, namely: the objective world, i.e. "“… reality is that ideality in which he (subjective spirit) cognizes itself” [17, p. 194].

Thus Hegel, like religion, uses a vague and blank expression the "ideal", and he counterposes the ideal to the material, whereas the "ideal" does not mean anything, except that it is something incorporeal, perfect, universal, complete and abstract. All these definitions have no relation to objective reality, and about the external in relation to a givens we know nothing, and even if to assume that there exists something the perfect then it is nothingness for us, inasmuch it is out of time, i.e. it does not exist as a separate.

Mach and Avenarius have also expressed doubts about the existence of things beyond the sensations. For example, Mach has formulated this idea as follows: “Sensations are not “symbols of things”. The “thing” is rather a mental symbol for a complex of sensations of relative stability” [15, p. 473]; Avenarius has reflected this idea by the words: “… sensation is given us with more certainty than is substantiality” [3, §91].

As for the material, it in some way is opposite to the ideal inasmuch unites in itself all types and forms what has density, taking a place; has the energy connecting all things; as well as is subordinated to these or those regularities. As it seems, it is possible to live and develop in it, inasmuch it is situated in time which is a condition for spatial distribution of things in their change. However from where undertakes time and consciousness if to imply under it a certain active beginning, unlike another passive matter.

Each thing in these material worlds and measurements, as and these worlds, is the finite in own existence, except the "thing" which belongs to the active, but not to the passive matter. The active is the finite (temporarily) only in "combination" with the passive, but it is infinite in own existence through discrete updating so how itself forms the real worlds. This is more thoroughly described below.

Each individual consciousness in our world is content with the existing manifested, but, unlike consciousness of the living beings without self-consciousness– from bacteria to primates – consciousness of the person is capable to go deep into essence of the manifested though it has no opportunity to get to other measurements with other manifestations and other regularities.

However potentially, each individual consciousness of the person as region of the hologram has an access to any another region of the hologram and to full coverage of all hologram. Possibility of realization of similar access means the overcoming of a barrier of sensations of carriers of consciousness, on insuperability which pointed Berkeley.

And if we discuss these problems here, this type of barrier isn't completely insuperable that in itself proves the holographic basis of our world.

The incorporeal is something without signs of at least some basis, i.e. nothingness, or non-existences. "Nothingness" can "avoid" non-existence only if it is everything as the eternal and infinite Uniform and along with that is detected in time as the finite in infinity.

Each person understands, what he any moment of the life willy-nilly is address outward (something external), which hardly is empty, but, what is this external and from where appears everything what our sense organs are "touched"?

Apparently, sensations meet with some basis and not just "Nothingness" though it is impossible to prove by the means which are available for us; but nevertheless this basis is manifested in boundary situations for the person, for example, at the moment of his death at casual circumstances in a car accident, the falling of bricks on his head, and so on.

Therefore the foundation is there and sensations of the person are addressed to it and perceive this aught, and it does not necessarily have to be the same as the person himself, as his consciousness, and along with that the subject existing irrespective of consciousness. Could it be quite strange situation, when things and is, and along with that things don't exist?

Such opportunity appears only if everything is merged together in infinity in which there is no time. In principle, the subject world can be "derived" in the existence from the infinite which represents by itself both everything, and nothing, however things, which are merged together in the eternal, in the original can't "pull out" from there if even there is a possibility to identify them.

Nevertheless, a problem of emergence of objective changing world is solved, if infinite timeless Uniform, remaining motionless and eternal, may exist along with that as the finite, the temporary, but the real, inasmuch without the temporary the eternal is non-existence.

However two prerequisites are necessary for such "co-existence" of the infinite and the finite.

One of them can be seen immediately: there is everything in infinite Uniform, except time. Hence, there is potentially aught active, thinking in Uniform, as well as there is the passive in it, upon which and in which, in principle, it is possible "to work" to this active and deprive the passive of timeless immobility in some way.

The second prerequisite consists in providing formation of the changeable, finite that we determine as existing which express duration and sequence of events, i.e. time. At this, eternal Uniform remains as the same.

This finite and changeable can be formed from the passive only by the active – there is nobody more – as it can, time it has understanding of itself and, therefore, the essence of the active is aspiration to changes. However for achievement of this purpose the active has to "get out" somehow out of infinity and along with that to remain there.

From this situation for active there is only one exit: to have own copies in the multiplicity of individual particles, which, nevertheless, remain united, and this unity coincides with the unity of the active in infinity.

A holographic formation is suitable for achievement of this purpose: in a holographic picture each particle of the active doesn't lose unity with all infinite set of active particles and therefore can, in particular, by means of this unity to distinguish, read out and copy using own means things, necessary for own existence, in their communication, identifying theirs from Uniform according to the understanding, which this active has, so, how it wants and can, updating every "moment", i.e. discretely, but infinitely of the holographic projection as the basis for its own existence.