Everything and nothingness - Юрий Низовцев

In spite of the fact that Creation on balance is zero, Creation also is everything, and therefore it can't but be manifested, demonstrating to itself in the person of the active this everything consistently and infinitely.

Creation, being everything and nothingness, comprises contrasts and denies itself, inasmuch in the person of the active constantly strives for novelty, destroying previous in itself and manifesting in this liberty of consciousness (the active). But everything, that passed, doesn't disappear completely, and it is kept in memory of consciousness (the active).

Therefore the dual system of Creation is active and passive; finite and infinite; changeable and constant; whole and part; uniform and scattered; motionless and in motion; reasonable and dark; live and dead; it wishes and refuses; it arises and dies away; it is one and another; it comes to life and perishes; it is equal to itself and opposite; it holds a form and spreads; it can't be, but it is there; it wants to learn about itself everything, but can't because of own infinity; the infinite in it denies the finite, but isn't capable to exist without it.

2.2. Death and consciousness

Existentialists, arguing on death, mean life, because death, as they suppose, is absence of existence, which doesn't interest them. Means, it is possible to speak about death only in the context of approximation to non-existence.

In particular, Heidegger writes about death so: “We have conceived death existentially as what we have characterized as the possibility of the impossibility of existence – that is to say, as the utter nullity of Dasien. Death is not “added on” to Dasien at its “end”; but Dasien, as care, is the thrown (that is null) basis for its death. The nullity by which Dasien's Being is dominated primordially through and through, is revealed to Dasien itself authsentic Being-towords-death. Only on the basis of Dasien's whole Being does anticipation make Being-guilty manifest. Care harbours in itself both death and guilt equiprimordially. Only anticipatory resoluteness understands the potentiality Being-for-guilty authentically and wholly – that is to say primordially” [4, p. 354]; “… In its death, Dasien must simply take back everything” [4, p. 356].

Thereby existentialists actually remove a problem of death and absolutely adequately transfer emphases on human life which proceeds always in anticipation of death so how the future death "will mobilize" everyone and he behaves itself respectively, knowing about death.

However such look to death and life is too surface because life is short, in it the person a little that may make even in case of very responsible behavior. Therefore such "one-time" life can't give satisfaction: people in it mourn too much and unimaginably hurry, aiming to get its "animal" pleasures which also quickly pass.

Such approach to death and life not really interests to the ordinary person. He needs disclosure of secret of death and in a consolation.

This secret together with a consolation try to provide materialists and religion who offer two different interpretations.

One, the materialistic, states: death means transition of the person to a non-existence – everything for him comes to an end.

And it, as some people consider, are perfectly because for any person after death there is nothing and he may have nothing else to worry.

As the saying goes: stopped suffer and calmed down forever. However, the special secret and a qualitative consolation isn't present here. But still many people agree with this approach. Nevertheless, with approximation of the end the certain concern comes even to them, and start prevailing thoughts about soul and the possibility of other life because the non-existence isn't interesting.

Another, for example, Christian interpretation, supposes that death is return of soul to God with different options (hell, Paradise, purgatory, but no more than that). This interpretation of death and its consequences for the person seems more attractive so as it promises something, however, isn't known that specifically and a little because soul gets there, from where there is no return, but it would be desirable to return and again quite good to live; but nevertheless, unlike "the materialistic end", such option of a posthumous outcome consoles by some determinacy in respect of saving consciousness (soul) in eternity, however, unclear for what purpose.

However both approaches take of the person as a basis, i.e. – as the finite and therefore are inadequate.

There is no person and there are no problems for him in the world, according to materialists, owing to disappearance of the person, as such.

There is no person and there are no problems for him again in the world and by results of the Christian attitude towards death so how the requital for deeds in the world during lifetime is transferred to external responsible force. However it is in itself nonsense: you did, but "uncle" will decide for you. It would be more fair most to evaluate a degree of own fault, time for you everything is over, knowing best of all about own deeds, but not to rely on strange force, moreover and solving everything finally and irrevocably because another life is not expected for you in the world as it is supposed by churchmen.

Thus, both of these interpretations of death are similar in the basis as well as under the main upshot: the world for the person disappears together with him after death.

It is curious that both materialists, and churchmen refute their concepts of beingness by own interpretation of the fact of death.

Materialists, considering the human consciousness as the highest manifestation of self-development of matter, at the same time by own interpretation of death as transition of the person from life to non-existence, thereby exterminates forever this highest manifestation of matter in its specific individual expression, reducing this highest expression of matter to zero, to a usual thing which is interesting to nobody, and the fact of appearance and disappearance which excites nobody.

Churchmen make another mistake. They, agreeing with extermination of a body as thing, "remove" consciousness of the person in "a locker" of paradise, hell or still something forever even if the person in life practically made nothing (and so most often and happens) that is nonsense so how this approach actually exterminates consciousness, removing it on "eternal storage".

Anyway, nobody can cancel the finite and the infinite. The infinite by itself is inexpressible. Therefore willy-nilly it should turn to the finite somehow, i.e. – to time for own though some expression. However the finite can't last infinitely as separate in own existence anywhere, but it can last discretely infinitely, i.e. being updated completely, in this updating becoming other every time, that is possible to treat as death and the birth.

Frequency update can be any within imaginable. Only thus the infinite can be manifested in the finite. But for this purpose it should be as the infinite and at the same time – as the finite in the infinity of updating, i.e. the infinite should be in two guises and comprise two contrasts in itself – the active and the passive that isn't so improbable because there is everything in infinity.

Thus, the only way of expression and manifestation of the infinite in the finite infinitely is the combination of the infinite, or eternal Uniform (everything and nothingness) and its frequency updated projection in the form of the hologram where the active (consciousness) "produces" the changes in copies of things (the passive) from Uniform, "creating" the basis (beingness) for own change, i.e. receiving life and development, but in the "intermittent" form, dying and reviving at all levels in the form of the things "linked" to consciousness which too together with a thing-body should die and be born, undergoing all burdens and horror in these processes, but remaining in the basis as immortal. So the infinite consciousness should be reconciled with this finite because other options of existence of beingness and everything that is in it, presumably, are extremely improbable.

Therefore approach to death should be another in essence so how death is absent for infinite consciousness, being present only at the finite, or temporary expression of consciousness, – in particular, in the person in whom the consciousness is combined with thing components. The death for the person is the moment of transition of consciousness to other existence, differing from previous or similar to previous that is determined by the current life of the specific person.

Here already the center of gravity is transferred from the person to the individual consciousness growing together with the person, and developing in him at his life, but leaving him as the finite to following growth and development in another finite corresponding to the level of the individual consciousness. Peripetias of each life remain in memory of any individual consciousness, without disappearing forever, and in this regard each person as the personality is eternal in his consciousness which, actually, and creates all realities of the human life in the form of beingness.

Immortality for the person not only is impossible, but also it is senseless, inasmuch exactly consciousness does him by thinking and active in understood by him own individuality, and a body of the person – only the consciousness tool. Loss of body for the individual consciousness is not catastrophe, but – transition of the same consciousness to new life in another body, then – to the next life and so on. I.e. the human consciousness in its individuality thereby finds not only immortality, but also uncountable new lives.

Even short-term loss of consciousness (partial leaving of consciousness) turns the person into helpless "vegetable", i.e. the being, expressing himself only in forms of natural functions, such as respiration, metabolism that means nothing in relation to intellectually-projecting abilities. Syncope, sleep are examples of this phenomenon; this fact further confirms the pivotal role both an individual consciousness, and self-consciousness in the life of any person.

The fact that even a brief loss of consciousness is transformation of the person into a helpless "vegetable", i.e. practically in nothingness, for example, due to fainting or in a dream, only further confirms the pivotal role of the individual consciousness in the life of any person.

This consciousness, remaining unique individuality, without losing it, at the same time in each existence is updated that guarantees lack of stagnation to each consciousness and not decreasing interest to coming due to novelty.

Therefore the widespread opinion about irrevocable loss of the human personality, "accumulated" during life with death of the person is delusion.

This opinion is wrong, inasmuch it focuses attention on the person, i.e. – on the living being.

But the person is only the tool of consciousness, the finite formation concerning his body – complete loss of consciousness (death) turns the person into quickly decaying thing. So that the concrete human personality in life is the manifestation of the corresponding individual consciousness in its infinite development and this personality is inseparable from consciousness.

On the one hand, the personality of the specific person in his life is imprinted in the corresponding individual consciousness forever – differently for what to consciousness to pass this life? The consciousness can always recall this life, more precisely, itself in it, again to plunge into it, to compare "the current" self with former appearance and content. I.e. this life with the personality which is "attached" to it, always "hangs" in consciousness and can't disappear, inasmuch the personality is exactly the consciousness presented in a concrete situation with all consequences of own activity.

On the other hand, any individual consciousness can't stand still: it exists only in changes, aspirations. The consciousness needs change of a situation, it has to solve new problems, pass other tests, but it is impossible without series of different lives. Therefore the content and tune of consciousness change exactly owing to its main property – the activity.

Paradoxically, but these changes promote restoration of kernel of consciousness owing to necessity for each individual consciousness adequately to react to them.

So that own frequency core of consciousness, as if its "carrier wave", is kept by each individual consciousness essentially invariable, functioning still exactly as a result of continuous adjustment and restoration by adequate reactions (conscious in one way or another extent) on actions of the person in this case, compensating the happening failures in own frequency basis.

The same, but to other degree of sensibleness concerning own actions happens with any another living being – its consciousness doesn't disappear anywhere and isn't dissolved in anything.

Nevertheless the external, imposed on this "carrier wave", i.e. the appearance and attitude of consciousness can significantly change, inasmuch any individual consciousness is not a robot. It in human lives gives in to feelings, makes mistakes, but, being aware itself, it at the same time bears responsibility for own actions which is quite clear to it.

Therefore the attitude of consciousness in the person all the time changes – joy turns to despair, sadness gives way to excitement in anticipation of the change, the importance and confidence in the thoughts and actions give way to confusion and loss of all hope.

And it is impossible to tell that the consciousness in the person (any beings understanding themselves) becomes better or worse, so how it tests itself in different situations and respectively manifests itself in different ways. Perhaps, he wants to be more perfect, to decide the fate of all, to do much good for all and everything, but it turns the other way around. Nevertheless eternal life of consciousness gives it unlimited opportunities except boredom, inasmuch an information basis of life is irreversible sequence of changes to which willy-nilly is necessary to be adapted.

Egoism of human consciousness is quite clear: it is from its side disconnected from single consciousness, acquiring thereby the relative solitude and the ability to act with a "blank sheet." With the approach of death this temporary loneliness, among other things, turns into fear of loss of own personality forever.

What's really going on, the person doesn't understand owing to the specified temporary restriction of consciousness in him.

Most people see that it is not his consciousness, but his living being is a personality.

They are not able to imagine that this personality-being can be lost: some believe (the religious consciousness) that this personality-being has to be saved after death in this or that otherworldly sphere; others plan to place own body after death in the cryogenic tank, hoping for future successes of science in achievement of immortality.

Similar boundedness means absence of understanding of finiteness of any thing in life, except consciousness which uses the finite for own perpetual motion forward, i.e. for development.

As for the personality, she is formed by actions of consciousness into the living being for the purpose of receiving changes in the current life that the consciousness acquires, and the "gotten" personality, naturally, remains in eternal consciousness, whereas a body of the person, as well as a body of any living being as thing, disappears forever.