Everything and nothingness

In a holographic projection all things – material, frequency formations – are formed by consciousness in the form of copies from Uniform and therefore depend on it and on consciousness, i.e. they are formed by consciousness on a basis of the infinite and timeless Uniform which can't directly be present in the finite formations of a infinite holographic projection which thereby are in this projection in time, and in this regard, things, as the passive and merged in Uniform, don't depend on consciousness and remain in timeless Uniform in the same "dissolved state". The only way they can stay there – out of time conjointly, including and consciousness itself.

Thus, information copies of things from Uniform for continuous updating of a holographic projection are formed by consciousness, but don't arise in itself so how to identify in Uniform things on the basis of the previous copies and own form-building abilities,, thanks to what consciousness "chooses" from Uniform some other form of a thing and copies it, updating thereby the previous copy, can only consciousness having access through sense organs of the carriers into Uniform in one form or another. Therefore in this relation, things, more precisely, their copies in the projection of Uniform, depend on consciousness which forms them, but nevertheless without the passive from Uniform consciousness is incapable to form the corresponding copies.

In this model isn't present not only any self-development of matter, but it also isn't required inasmuch consciousness and things in copies don't arise in a holographic projection, but exist as polytypic material formations discretely in infinity of updating which is "produced" by the single consciousness.

If to proceed from the position presented by us, matter can't depend completely on consciousness, for example, it cannot "produced" from nothing by spirit or God, first, because in timeless Uniform consciousness coincides with things (the passive) so how in this type of infinity there are no changes and everything is merged together, representing potentially everything and along with that – nothingness; secondly, in a holographic projection of Uniform matter (things in copies, or the passive) is separated from consciousness (particles-copies of the single consciousness, or the active), making thereby the certain base for development of consciousness, that in the form of environment provides the opposition to consciousness which is necessary for its development.

Thereby consciousness in the temporary twin of Uniform – the holographic projection – doesn't coincide with things though consciousness itself also forms things in copies, by which are updated every "moment" the previous copies of things in irreversible sequence.

The very same consciousness cannot but be separated from the copies of the things around him ultimately in beingness for their own development and life among the copies of the things in the finite indefinitely, i.e. discrete,

At this, time for each individual consciousness in beingness is represented as current smoothly whereas in its basis – a holographic projection – time is irreversible sequence of durations, separated by pause.

These durations ("moments", more precisely, updating positions) exist not in itself, but are formed during information discontinuous process of identification (recognition) of things from Uniform for consecutive updating of previous copies of things in the holographic projection.

Each individual consciousness in the development and life in any of measurements of beingness is merged with the body-thing without which it can't act in the corresponding measurement of beingness due to their different characteristics (individual consciousness has no sense organs, appropriate to the particular form of matter of these or those measurements of beingness). This connection of eternal consciousness (the live) with lifeless (thing) as finite lasts temporarily – during the possible existence of this association which term is determined by environment (things inside and outside) and the action program of the consciousness in the information process connecting the living beings and things.

After exhaustion of opportunities of this coexistence the body passes from a "the live" state into the category of lifeless things not possessing ability to be reproduced, property of metabolism, ability to adapt to environment etc.; in other words, with the termination of life of a body the consciousness loses possibilities of interaction with surrounding and leaves a body.

In the course of existence the living beings without self-consciousness, or the lowest forms of consciousness form own body from the corresponding complexes of matter of this measurement on the codes which are available for it in a genome, and the highest consciousness enters in symbiosis with the living beings without self-consciousness in their most developed expression (primates).

Thus, any individual consciousness, as the active, through the corresponding pause comes into contact with new formation-body, as if vitalizing it by appropriate programs through gene codes for the following stage of growth, development and life, and so on.

It turns out that, merged in Uniform, things and consciousness at the same time in the copies exist in a holographic projection of Uniform not without "intervention" of consciousness in separateness of each copy, without losing thus unity in a holographic projection owing to its main property, as holograms, as well as getting unity in time of coexistence of the individual consciousness and a body.

Consciousness is not the incorporeal, ideal, unique, capable self-developing in this loneliness, as, for example, thought Hegel. On the contrary, in a holographic projection consciousness exists among copies of things being updated by him in the form of a set of copies of the individual consciousnesses representing quite material frequency structures, same frequency formations as things, but higher order, and possessing in the living beings without self-consciousness only ability to self-development, but having self-consciousness in the highest expression.

Except frequency structures in the holographic projection there is nothing, and they didn't arise and didn't disappear, but existed, in our understanding, always, changing only the range and harmonics during updating. At this all of them are equal to zero integrally, being in antiphase each other.

The difference between these formations consists in what the simplest structures (the passive) are not able to change themselves on own understanding which they don't have – they are changed (updated) logically in succession only with "challenge" them, more precisely, by their consistent identification by the most complex frequency structures (the active), having the understanding, which "search" themselves in changes by them of the passive.

Thus, indirectly, through the passive, are possible changes of the most active. But for "work" of the active with the passive on change of itself it are required steady formations, which are absent in the holographic projection of Uniform.

This requirement is fulfilled due to consecutive "clutch" of updated frequency structures of the passive that is quite possible for information copies (information packages) owing to loss of pauses between positions of updating of the passive, or pauses between information packages.

Pauses drop out in each individual consciousness in own carrier (the living being) generally because of a certain duration of processing of each package of information (the threshold of perception). This delay allows as if to catch up the previous package to the new package every time, creating in individual consciousness illusion of smoothly current information of certain forms.

Thus "the clutch" can be carried out only through frequency structures of the active linking in itself the frequency structures of the passive in irreversible sequence of identification. It means transformation of the arriving information out of the motionless, but consistently replaced formations, into the moving world – as analog up to some extent can serve demonstration of the movie for the audience with that difference that the movie "is scrolled" inside of the active and it makes the active itself.

In other words this idea can be expressed so.

Fluctuations of one sign in the form of separate packages of information (impulses),which are arriving consistently in the processing centers of the living being, are being merged in them in holistic material, being transformed to the picture not frequency type, but, for example, into the picture known to us the world of things and the phenomena. On the one hand, this picture has an information-frequency material basis, on the other hand, the picture of the world represents, like a computer game, an artificial steady formation with own regularities, rules and establishments which can differ for various measurements, but for which always are typical current time, motion of the specific things in a certain space.

Any living creature that is in the current life "inside" of this world, naturally, perceives it objectively, i.e. it isn't capable anything to change in the world, it cannot manage by this world, similar soldier in the computer game, but, unlike the soldier, no one has control over any living being in this world – it does everything itself, however obeying to a certain extent the fixed rules. It cannot, for example, cancel the law of conservation of energy, chemical bonds of elements, own metabolism, limitation of life of a body in the conditions of environment or condensation of time with development of all live.

For clarification, we note that there is nothing surprising in the transformation by the sense organs and processing centers of the living being of the own high-frequency base and the frequency base of things into the macrocosm, known to us, in which the living beings can exist, breed and develop, inasmuch depending on the conditions the wave material formations may manifest along with that the properties of corpuscles. This occurs in the surrounding of the living beings which form the environment, suitable for life.

Above we have answered questions, posed by Heidegger: “… (1) whether any entities which supposedly “transcend our consciousness”; (2) whether this of the “external world” can be adequately proved; (3) how far this entity, if it is Real, is to be known in its Being-in-itself; (4) what the meaning of this entity, Reality, signifies in general…” [4, p. 245-246].

These answers can be summarized so.

If the transcendental is what is inaccessible to the human empirical knowledge, then as the achievable really for the person is that appears in front of him and into him in three-dimensional measurement through his sense organs and that he is able to "split" with the help of his intellect during existence of each human civilization. Such is reality in which the person exists.

All the rest is inaccessible to the person, however thus it isn't necessary to forget that to the single consciousness, which forms all measurements of beingness, they, naturally, are available, but in the form of the representing (being) into which each individual consciousness tries to penetrate for comprehending of essence of each thing according to own level of development

This process lasts infinitely, inasmuch Uniform, as "supplier" of things, has no borders, and form-building abilities of the single consciousness are incessantly improved in beingness. Therefore the question of cognition should be put differently: whether is possible the limit to cognition of things by consciousness?

And the answer to it consists in lack of opportunity of something inaccessible to the single consciousness. inasmuch consciousness itself forms, as a result, beingness according to own understanding; but consciousness along with that uses the infinite "depth" of Uniform and variety of things from Uniform, thanks to what consciousness into own uncountable particles can infinitely develop changing itself with change of each of them.

In this respect the reality of the world can be considered as proved if not to rely only on the person who is just one of numerous representatives of consciousness in measurements of beingness, but to keep in mind consciousness, forming to itself beingness for life and development on the basis of Uniform in the finite infinitely what actually makes the meaning of this beingness.

Heidegger, contrary to Hegel, believes beingness as substantiality, which doesn't need any other entities: “Substantiality is the idea of Being to which the ontological characterization of the res extensa harks back. “Per substantium nihil aliud intelligere possumus, quam rem quae ita existit, ut nulla alia re indigeat ad existendum.” “By substance we can understand nothing else than an entity which is in such a way that it needs no other entity in order to be.” The being of a “substance” is characterized by not needing anything” [4, p. 125].

Feeling limitation of beingness constructed on thingness and not understanding from where things come as well as how things are retained in beingness, Heidegger, as well as most of thinkers up to him, comes to God: “Substantia quae nulla plane re indigeat unica tantum potest intelligi, nempe Deus (Substance, which isn't needing in any thing absolutely, can be thought only as one, namely God)… Alias vero omnes (res), non nisi ope concursus Dei existeri posse percipimus (But all other (things), we notice, can't exist differently as needing the help of God)… All entities other than God need to be “produced” in the widest sense and also to be sustained” [4, p. 125].

Thereby Heidegger believes that beingness is relatively autonomous structure which is made and sustained by God.

At the same time, believing this explanation of beingness by insufficient and banal, Heidegger comes back to the person, whose substance, in his opinion, is the existence in this reality: “Entities with Dasein's kind of Being cannot be conceived in terms of Reality and substantiality; we have expressed this by the thesis that the substance of man is existence. Yet if we have Interpreted existentiality as care and distinguished this form Reality. This does not signify that our existential analнtic as in end; we have merely allowed the intricate problems in the question of Being and its possible modes, and the question of the meaning of such modifications, to emerge more sharply: only if the understanding of Being is, do entities as entities become accessible; only if entities are of Dasein's kind of Being is the understanding of Being possible as an entity” [4, p. 255-256].

Heidegger's mistake consists that he tries to link beingness with existence of the person, whereas the person is only an intermediate form, some kind of sign, more precisely, the tool through which consciousness exists and acts, using his sense organs for realization of itself in the uncountable finite human and other lives, thereby acquiring not only the life, but also development on each stage, which is determined by itself individual consciousness.

We believe that beingness in the form of the copies of things from Uniform, merging in each individual consciousness in flow, motion, is formed by single consciousness through sense organs and processing centers of each carrier of consciousness. Thus in consciousness of the person, owing to loss a pause between positions of copying, emerges current time, space and copies of things, inasmuch themselves things are inseparable, or rather, they are merged in infinite Uniform.

Things in an information-frequency form, i.e. in the form of copies, are "allocated" consistently from Uniform, forming not a number of the forms existing together, not travelling wave, but only one form which is completely replaced with another close to previous, i.e. is updated with the interval which is required on updating, and so on.

This consistently updated frequency structure, of course, is not a thing in the true sense of the word – it is its prototype, inasmuch the passive, merged in Uniform, manages to be "allocate" in consistently changing form that means the temporal character of the projection and opportunity the further transformation of these discrete high-frequency wave changes to corpuscular, separate things.

In particular, these changing frequency formations become separate and rather steady only in consciousness of the living being, for example, person thanks to the connection in him consecutive positions (moments) of update of a holographic projection – this is the cause that things acquire motion and change in arising thereby space. If time (consciousness) disappears – there will be neither things, nor space.

Therefore Heidegger incorrectly qualifies the space: “Space is not in the subject, nor is the world in space” [4, p. 146].

A holographic projection of Uniform is the superhigh-frequency updated structure which is formed, being updated, by single consciousness in own set through sense organs of the living beings on the basis of Uniform and it is presented to each individual consciousness in own carrier in accordance with his sense organs, creating his "now".

We, as people, know only yourself and your sense organs, which present us beingness as temporal-spatial-corporeal world in motion in the three spatial dimensions. However space doesn't exist "under" this reality, presented to us, separately from time, things and living beings inasmuch living beings "produce" it on the basis of Uniform by own sense organs with the hidden help of the single consciousness.

At this, "velocity of flow" of time depends on the volume of information coming to the individual consciousness through sense organs, inasmuch own time of the person is the information process, representing itself the copying of material objects, surrounding of the person, by means of his sense organs in the form of irreversible sequence of the discrete, information-bearing durations, being merged in the human consciousness and in the consciousness of any living being into a picture of incessantly changing surrounding. And all these changes depend not on some arbitrary stream of things what is impossible for the passive, inasmuch information copies of things from Uniform are initially motionless and invariable, but these changes depend on consciousness: all things are identified and copied by consciousness in the sequence of its address to Uniform in accordance with its own form-building abilities.

With development of the living in more sophisticated and diverse beings the flow of time is accelerated, reaching the maximum values with the advent of civilization of reasonable beings, as a consequence their conscious actions. Growth of speed of emergence of new information and, accordingly, its volume leads, finally, a civilization to information collapse and disintegration. [16, chapter 5]

There are no living beings – carriers of consciousness, – there is no information process of copying also, i.e. exception of the living beings, or – consciousness out of beingness signifies impossibility of existence of beingness in any form.

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.

Particles-copies of the active, or particles-copies of consciousness, thus, "receive" out of the infinite the copies of things (the passive), which are required for "replacement" (update) by them of previous copies of things in the holographic projection. The things themselves remain in infinite Uniform in a conjoint state as and consciousness, and along with that by means of copies of particles of consciousness are manifested as a result in the form of the environment surrounding particles of consciousness as if outside and from within. That is in the manifested reality the "objects" from Uniform don't appear as such, but they are present nevertheless at this reality in the form of copies which are being updated.

Itself holographic picture of allб that are manifested in timeб can't but be the material. By definition, this picture contains the frequency formations. Itself multiple copies of single consciousness, which possess self-consciousness, have one frequency structure, the living beings without self-consciousness have other frequency spectrum, and things from Uniform, identified by particles of consciousness, are formed by consciousness in the form of information copies of things as the simplest frequency structures which are qualified as lifeless matter and which make the real worlds. At this, in the sum this undulating holographic structure has to be in antiphase, i.e. it is equal to zero.

Interestingly, this process falls under the Hegelian triad, inasmuch the thesis in the form of eternal and infinite Uniform passes into the antithesis in the form of the finite in the infinite update (projection of Uniform), i.e. in time, coming to the end as the synthesis in formation of equilibrium unity of the temporary, the finite in infinity and the infinite, the eternal, the motionless that holds all system in existence in spite of the fact that on material balance this system as if also isn't present.

A holographic projection, formed by consciousness, has no motion, but, as it is paradoxical, it is changing, more precisely, updated sequentially picture, owing to indissoluble communication of consciousness in the projection in own multiple-single expression with timeless Uniformб in which everything is merged together, but it can be "allocated" in the form of motionless copies every "moment" (position) of updating.

Consciousness gets opportunity of life in sequences of these updates of the projection, opportunity to change, at this eternal infinite Uniform "goes", thereby, in real beingness, as if coming to life in time and along with that, retaining itself from falling in non-existence in which can occur nothing.

Thus, there is no motion in eternal and infinite Uniform – and that is understandable for the timeless, there is no motion and in a holographic projection of Uniform, – and that too is understandable: consciousness no need to move copies of things from Uniform – it is enough only to update them in information process of identification in irreversible sequence on the basis of Uniform, in which the single consciousness has an access, as if browsing it, on what paid attention to Fichte in due time: “I consider some not-I, and it thus isn't inherent anything more, except contemplation. It believes itself in contemplation, as such, quite apart from not-I; it contemplates on one's own initiative without the self-slightest enforcement from outside… it believes them as a display of something outside of its being. – In this outside available aught displayed characteristics must be indeed, not by virtue of their disposition in the minds, and utterly regardless from I. according to their own, in the most thing reasonable laws. No-I do not generates contemplation in I, I do not begets nature not-I, but both must be completely independent of each other; and yet between them there must be a profound harmony” [18, p. 301].

Ratio of consciousness and of the passive from Uniform, which is similar to presented Fichte, can only be realized in the holographic picture that is formed by the single consciousness on the basis of the passive from timeless Uniform.

Only in this case form-building abilities of consciousness can find to themselves application what in a certain degree there corresponds also Fichte's thesis: “"… I oneself is for myself the object whose properties under known conditions only depend on thought, but whose being must always be assumed" [18, p. 380].

Therefore disembodied spirit don't need as the producing cause of motion, but without corporeal consciousness (the active), as it turns out, can't go, inasmuch without him there is nobody to carry out the update procedure, forming time, and hence, ultimately, events.

Essence of consciousness is the problem for many thinkers: that it is – aught the material or the ideal?

For example, Descartes has attributed consciousness to substance: “53. Each substance has one principal attribute; (1) for mind it is the attribute of thought, (2) for body it is extension” [19, p. 13].

And he is right, if his words attributed to consciousness in a holographic projection.

Unlike Descartes, Husserl did not consider consciousness as substance. He believed that consciousness is not a thing, that it is not part of the world, but constituting the world the synthetic spontaneity of intentional acts of physical or mental nature: consciousness is an area of essential (a priori) relations and essential options: “Conscious intentional relation I to his subjects I cannot understand differently, as what phenomenological aggregate composition of the unity of consciousness belong to just such intentional feelings, where the intentional object is I, as the animated body, I – as a spiritual person and, thus, the entire empirical I-subject (I-person). Such intentional feelings should make simultaneously the essential phenomenological core of the phenomenal I" [20, p. 303].

Thereby Husserl tries to exclude consciousness from system of the causal relations, which things of the world – the physical or the mental – are subordinated.

And here Husserl is right in a certain degree, inasmuch itself consciousness and, as it seems, without any pressure, forms copies of things from Uniform in the form of representing so, as it can identify them in accordance with available at him at the moment and at this level of development the understanding: itself single consciousness can delve into this representing (the being) in the sequel already as the individual consciousness. Thereby itself single in plurality consciousness establishes an order of things.

However consciousness immediately falls under the order, which it itself has set. The situation is saved from bad infinity thanks to the fact what single consciousness "works" with a finite and can begin its work again, as and any individual consciousness can attempt to correct deeds in the subsequent lives.

Thus, consciousness as united and as each individual consciousness and drops out of an order, and along with that follows it. Consciousness itself (for own development) "concludes" itself in a framework of an order, necessity, but, only to overcome this order, to be exempted from it: exactly in this is manifested liberty of consciousness in its highest expression. Consciousness is always aspiring somewhere and always "dissatisfied" as a reality, and with itself.

Whatever it was, the essence of consciousness in each of its highest individual expression, as opposed to things, did not allow him to be in the "channel" of this order, and opposite, requires destructing it in search of oneself in other entities, that comes from a permanent dissatisfaction of consciousness with itself, or liberty.

It is possible to agree with Husserl, that consciousness not a thing in the sense of a passive object, inasmuch it itself forms copies of things on replacement, more precisely, for updating previous copies. But, nevertheless, consciousness can't be incorporeal in a holographic projection, i.e. completely by objectless.

Consciousness in a holographic projection of Uniform is capable to form copies of things on the basis of the passive of Uniform not only owing to own activeness, but exactly thanks to own material essence of higher level, than material essence of a thing.

Material consciousness has in itself together with understanding itself and active aspirations also form-building abilities. All this is realized in a holographic projection which represents the frequency structures of different orders, upgraded by consciousness discretely. That is, consciousness, as certain material structure, in its particles can interact with other particles of a lower order, which it forms, "addressing" toward Uniform in search of necessary to him and provided by Uniform, because there is everything in Uniform.

Copies of identified objects from Uniform consciousness every conditional moment replaces previous informational copies of things each impulse, slightly altering them. The single consciousness – not the Lord. It produces nothing and it destroys nothing. The single consciousness just each moment updates the frequency structure of a holographic projection on the base of eternal, infinite Uniform, manifesting it in itself as the source of all things and along with that retaining this timeless Uniform from falling into non-existence. In other words, Creature in own base remains invariable and along with that it is updated.

The problem of solipsism is also known. Attempts to solve it one way or another in the philosophy of consciousness have been made by various thinkers, including Husserl, who believes that consciousness is not closed in itself (intersubjective). However this argument is a scholastic, not having real basis essentially.

Heidegger tried to rectify situation, having declared: “In clarifying Being-in-the– world we have shown that a bare subject without a world never “is” proximally nor is it ever given. And so in the end an isolated “I” without Others is just as far from being proximally given. If, however, “the Others” already are there with us in Being-in-the– world, and if this is ascertained phenomenally, even this should not mislead us into supposing that the ontological structure of what is thus “given” is obvious, requiring no investigation. Our task is to make visible phenomenally the species to which this Dasein-with in closest everydayness belong, and to Interpret it in a way which is ontologically appropriate” [4, p. 152].

However Heidegger's explanation of the world on the basis of the partition and interpretation of being by a transfer, in particular, “man's “substance” from “a synthesis of soul and body” in “ existence” [4, p. 153], doesn't give the chance to solve a solipsism problem, but only obscures it, inasmuch Heidegger's approach is deprived of "mechanism" of interaction of individual consciousnesses, which are in people and in other living beings, among themselves as well as with things. In this respect, existentialism – empty place. Heidegger's approach does not explain and termination of existence of every person in the death, as and of all mankind, every universe.

The explanation of the existing can be only that beingness formed by consciousness and exists only for him, not existing at all and somehow.

Solution, in particular, of the problem of solipsism requires another model of Creation in which the consciousness would be inseparably with things and at the same time separately from them, in which consciousness would be in plurality and along with that it would be sole (single).

Only dual "structure" of Creature out of eternal, infinite Uniform and its holographic projection corresponds to similar model. Within this model the problem of solipsism doesn't arise as such: any individual consciousness, connected with all other individual consciousness outside time and space, includes the single consciousness, which, actually, and forms time by means of sense organs of each living being, and after it – space with things for each individual consciousness in own carrier in various measurements; along with that the single consciousness remains as united in a set of own scattered particles-copies.

Thus, consciousness in all its expressions is the active from Uniform, capable in each subject of a holographic projection of Uniform is separated from the passive to form discretely on his basis, eventually, the space-time continuum in which everything changes, develops, where there are events and there is life.

The problem of manifestation of Uniform by consciousness consists that consciousness for the purpose of development and the passive for participation in life of consciousness needs in an exit from motionless state, if as such can recognize infinite and timeless Uniform, into the finite changing worlds, but along with that infinite Uniform is the opposite to the finite, multiple and changeable, and it has to remain eternal and unchanging.

As it was stated above, consciousness solves this problem with help of attraction of the mechanism of own information influence on the passive from Uniform, inasmuch consciousness as the active of Uniform is capable to be both sole (united), and multiple in the form of own particles-copies in the twin of Uniform, each of which contains information on all projection, if this multiple projection is sequentially updated holographic picture. Therefore the single consciousness can discretely carry out "the exit" into own holographic projection the copies of objects from Uniform by means of own copies for replacement, more precisely, updating of the previous copies of things. As a result, as derivative of a holographic projection in time, there are the changing worlds, or beingness, but along with that itself, manifested thus, basis, i.e. Uniform, containing and consciousness, remains the same the eternal and motionless.

If to define information as data on the state of material objects which consciousness is capable to identify (recognize) when scanning of the surrounding by the means which are available at its order, then information is the key unit, linking consciousness, which acts in a holographic projection, with Uniform. Thanks to information as the response reaction to the inquiry of consciousness to Uniform, take place the update of the holographic projection and along with that also, being updated, is formed the environment of each individual consciousness.