The person as the hologram - Страница 7

In other words, lifeless objects (things) have no independent existence, but are manifested by the living beings, forming for them habitat.

Imperishable activity of living beings in the form of their continuous updating at all levels not only provides their own existence, in particular, in the form of biological life, but also holds them and things manifested by them in the form of beingness known to us, without which Creation as a whole cannot be present, as such, i.e. Creation without living beings can be qualified as a non-existence.

If to tell about manifestation in beingness of the active in that form with which we are familiar then it is, first of all, the consciousness of ordinary living beings (ubiquitous flora and fauna). These beings do not realize themselves in own time though they form it through informational process. Nevertheless, they provide during this informational process both own existence, and existence of all else without exception.

In this regard the question arises: if there are the beings which do not understand themselves, live only by sensations, then why not to be and to beings which are capable to understand themselves on the basis of own sensations and thereby to use the flows of information more efficient, i.e., in fact, – own time of life.

We know the answer to this question, inasmuch, at least, primates on Earth were transformed somehow from the beings, which do not understand themselves, to the beings, understanding that each of them is the individual, i.e., understanding that it is subjectivity, separated of the environment, and to use this, arranging themselves more comfortable existence among artificial things, as well as trying to reorganize the world how they want and how they can make by means of existing tools, perhaps, and with the best intentions.

However, in the social plan these intentions do not work because of the various considerations of each person and owing to inconsistency of human nature which, on the one hand, wishes to take away all conceivable goodness only for themselves and own circle (the owner's instinct), and on the other hand, preaches aspiration to universal happiness and wellbeing.

As a result, the human community in the form of a civilization appears incapable to realize itself as the subject and cannot be manifested as independent formation with the uniform purposes and intentions – the civilization appears only as the convenient environment for acts of the person. It is formed by the living beings at coincidence of a number of conditions, the main of which is the readiness to formation at the living beings of self-consciousness is, and breaks up at approach of a point of a singularity – completion of own time of this finite formation [6, chapter 5].

Thus, people and the living beings, similar to people belong to the second face.

Their main difference from other live world is that they are capable to recognize themselves, i.e. – to understand own (individual) existence in time, and thereby to separate themselves from surroundings, receiving ability to targeted change it and themselves, accelerating development of own consciousness and acquiring in addition to sensations also desire to express themselves individually and collectively upon own understanding and in accordance with their projects both in the course of knowledge, and in the sphere of emotions and acts.

The main property of the highest form of the active in a living being is aspiration at least to the local harmony with the possible spread of it up to the general harmony.

Both of these active faces in the person – the lowest and highest consciousness – are opposite on the essence and their aspirations remain fruitless: each of them in the person does not reach respectively either immortality, or harmony in its finite expression.

Aspiration of the living being in its lowest consciousness to a survival does not give to this beings of eternal life as the finite, inevitably coming to the end both with disintegration of its body (death), and the termination as a result of existence of entire its sort.

Aspiration of the living being in its highest consciousness to harmony both individually and in patrimonial expression also comes to the end with the full breakdown for the same reason – its finite expression.

In the person both forms (properties) of consciousness are integrated (fused together), bringing in him an additional contradiction owing to their opposite aspirations: an egocentrism, on the one hand, and collectivism in its conscious expression, with another.

This contradiction significantly accelerates development of human community in comparison with other types of live communities. But the accelerated development of human community (civilization) rather quickly ends by disintegration as any finite. The question is only in terms.

Along with that is distinctly looked through, that beings with the lowest consciousness need no other type of consciousness for life, whereas the possession for life only by one highest consciousness (self-consciousness) is impossible in a separation from the lowest consciousness.

Besides, self-consciousness in itself doesn't fit into natural life at all, removing the being, which understands itself, from environment, and doing the beings in its finite expression not of this world, which ignores the survival problem, its extreme expression is suicide. Self-consciousness leaves the person in loneliness in front of horror of life where the relations of the living beings are reduced to devouring one another.

Therefore meaningless to speak about "production" by the nature during evolution of the beings which are conscious of themselves in time, but drop out of the natural "pot" in their self-conscious part.

Similar being in the highest part of own consciousness has no relation to the nature, inasmuch only at one this part it isn't capable to devour anybody, on the contrary, in this part it as a result always strives for the highest good for all, which is impossible for the nature as a whole and for the human race in particular.

So that any living being with the one lowest consciousness is not capable in itself to the detriment of own survival in the environment to be transformed to the being with self-consciousness, which in certain degrees deprives this being of the ability to survival owing to the separation from the environment.

Supplementing the lowest consciousness, self-consciousness automatically worsens and narrows action of the lowest consciousness of the living being in environment, on the one hand, but gives to the living being the chance to act in the artificial "atmosphere", created by this new being.

So, self-consciousness, which is not capable to exist in the person separately from the lowest consciousness, is required for other purposes, especially as if to compare by analogy the living being with the computer, whose sensors correspond to sense organs in the living being, and processors correspond to the centers of information processing in it, then this living being, as any computer, will not be able itself to transform of itself into formation for the solution of essentially new tasks without addition to the available programs of other programs with the help of someone.

Therefore the being, which is capable to understand itself in its separateness from the environment, can't do without program by means of which is formed self-consciousness, giving to the living being ability to realize itself in conscious target actions, aimed not only on achievement of one utility for an organism.

It is clear that these programs, embedded in the genome of self-conscious being, – other, than at the ordinary living beings, and in themselves they doesn't arise due to the above contradictions between the lowest consciousness and the highest consciousness in the person.