Лайт-версия сайта

А person, brain, consciousness and super-mind

Литература / Мемуары, публицистика / А person, brain, consciousness and super-mind
Просмотр работы:
26 ноября ’2023   00:03
Просмотров: 935


There is no doubt that, apart from a person with his brain, other living beings and their surrounding - near and far - nothing else is observed by the same person. True, indirectly he senses something invisible that influences his behavior. In addition, a person assumes someone unknown and omnipotent as it were, above himself, whom he fears. Is it so or not?

Key words: Creation, information, time, consciousness, beingness, person, brain, environment, life, thinking, super-mind.

It is known that not everybody agrees with the priority of consciousness over the brain of a person, believing that consciousness does not exist without a brain, since it is the human brain that gives a person a sense of life in objectively current time, which can be measured by the certain units in the corresponding periods - days, months, years - in accordance with the movement of the Earth and the Sun. With the cessation of the functioning of the human brain, the time of his life ends, that is, he falls out of it.
This fact seems to confirm that consciousness is a function of the brain and does not exist without it.
Indeed, the human consciousness without a brain is not capable of existing in the available reality, but the above consideration does not prove, that consciousness is a function of the brain, since the opposite can also be assumed: the brain is an instrument of consciousness, which it cannot do without, but the work of which is regulated by it, and not the brain by oneself controls itself and the body for the reason that there is another reality, imperceptible by us, which influences us, making us, to a certain extent, to be its tools.
Debates about what a person is, his brain and his consciousness, whether there is a super-mind and how it is connected with a person have been going on for a long time.
Previously, super-mind meant God, then came man as the earthly incarnation of God, and the brain was presented as a kind of device that controls a person, and this device has recently been considered similar to a computer, the product of which is consciousness, which in turn allows a person to think.
Recently, the idea has also appeared that in general the entire earthly civilization represents nothing more than a matrix created by someone, which is either controlled or played with its contents by some incomprehensible creature, like a super programmer.
Of all these objects of debate, only a person, his brain and other living beings within the environment are real, and the rest can only be a product of imagination of a person, dictated by the fact that it is still not clear how did a person come among purely adaptive beings of the animal world, why do brainless beings behave in relation to the environment in the same way as beings with a brain, how did living beings appear from dead matter, etc.?
Of course, you can imagine anything, but there was reason to doubt the existence of the only reality known to us.
And the idea of a super-mind that brought consciousness into dead matter appears.
That is, a certain other world appears in people’s minds, without which it is impossible to understand the very existence of the world we know.
The consequence of this cannot but be the establishment of a connection between this otherworldly world and our world.
The only connection between this otherworldly world and our world, which cannot be denied, although it is not directly visible, is consciousness.
And immediately, due to the presence of uncertainty and even dubiousness of this otherworldly, the question arises of what comes first - consciousness or the brain.
Despite the fact that most scientists consider the brain to be primary, it is obvious that beings without a brain and even without a nervous system can navigate their environment quite well, which cannot but mean the presence of some kind of force, managing also these brainless beings.
This means that the brain only improves the orientation of beings in their environment, expands their capabilities in terms of using the environment, that is, the brain, as a direct system for controlling the actions of a being, obviously formed during a long evolution in some part of living beings, not at all denies the invisible presence of consciousness in every living being.
Recognizing the presence of consciousness in every living being means that this being cannot but think, since the main function of consciousness is precisely thinking.
Indeed, every living being, even the simplest in structure of the organism, has sensors that perceive signals from the environment (sense organs in animals), for example, changes in its temperature; a system for processing these signals, allowing a being to understand the meaning of these signals in order to act in accordance with them, reacting to changes in the environment and thereby realizing feedback from its own surrounding; a program of its own existence and development (genome), in which encodes the possible changes of this being that support its existence from origin to extinction, including the reproduction of this being.
Thus, every living being contains a complex apparatus, the basis of which is the program embedded in the genome.
The question immediately arises: how did this program get there?
By itself, it could not manifest itself in anything, not only because of its extraordinary complexity, which reduces the probability of its accidental appearance in inanimate matter in randomly formed suitable conditions to zero, but also for the reason that it initially determines its entire existence of a living being - from appearance to disappearance, and not vice versa, especially since this program, which not clear how appeared in the first living beings, has determined the entire course of their evolution, gradually changing mainly in the direction of complication and improvement during the mutations occurring in it.
In addition, for example, the now fashionable theory of emergence, which shows the possibility of the emergence of living beings from inanimate matter, is not able to answer two fundamental questions of existence: where, from what and how did matter appear in general, and also - in what way from living beings configured in In accordance with the theory of emergence, only on adaptability and reproduction, a person appeared with his disposition also for initiative, liberty, even voluntarism, creativity, and, oddly enough, for a variety of useless and even harmful activities for himself.
In other words, abiogenesis in the form of emergence, or synergy - the presence of properties in a system that are not inherent in its components individually - is impossible in accordance with the theory of probability due to purely random nature one's, imposed on the absence in the inanimate world of tasks to create complex programs based on their owners' dissatisfaction the current situation, since such tasks are not posed by inanimate objects - they are indifferent to whether they exist or not, decaying or arising in certain conditions.
Nevertheless, emergence, once it exists, manifests itself in one way or another within the framework of inanimate matter (crystals, hurricanes), without leaving them, or more precisely, without transforming inanimate matter into living matter.
Emergence also manifests itself in living nature, since in it, too, the systemic nature of, for example, a swarm of bees represents a more advantageous position for using the environment than each bee individually. Therefore, synergy underlies the evolution of living beings in terms of their adaptation to the environment due to a random change in the genome in a positive direction regarding the existence and reproduction of living beings.
Thus, the well-known view that proteins, interacting with each other and other molecules, ultimately create an organism, is just an example of the struggle of atheists with the divine force that animates dead matter, while a purely probabilistic approach shows the impossibility of both , automatically confirming our idea of the equal and eternal existence of passive and active matter in frequency-wave form, capable of being transformed through information transfer into the living, which is an alliance of passive and active in the form of already dense matter within frameworks the current time based on the program, introduced into the genome as if by otherworldly active, but in fact - by its frequency-wave form.
That is, it turns out that the incomprehensible and imperceptible consciousness (the active) for us, brings at its level to the embryo of any organism the program of its further existence and development.
This, in turn, can hardly mean anything other than that the consciousness of beings of any level of development is a representative of a single consciousness, which can be called a super-mind or somehow otherwise, and which, being outside the world known to us, manifests itself in living beings in this way for some own goals.
The question arises: what are these goals, and how can something intelligent exist outside the boundaries of the material world, which did not come from the inanimate matter known to us in the course of its development, as scientists believe, but somehow always exists a far from ideal way, manifesting itself in living beings by their consciousness, which in turn contradicts the concept of God.
Nevertheless, the fact of such a problematic situation is obvious.
Therefore, a hypothesis arises that could explain the equal existence of both inanimate and intelligent, which is marked in our world by the presence of dead matter and living beings.
It is curious that the recognition of the fact of the equal existence of the inanimate and the intelligent, which can also be called the passive and the active, respectively, and which, therefore, do not initially produce one another, also means that the world had neither a beginning nor an end.
This means that the eternal question of initiation by someone or something, be it the Big Bang, God, or something else, immediately disappears.
And this alone already brings some order and calm to the minds.
So, clarifying and expanding the above, the following can be said about the problem posed.
Idealists of various stripes are looking for the cause of life, things and everything else in God, the world spirit, pure and unclouded ideas, although they have never been seen and will not be seen because there is no ideal in the world, and this sublunary world itself is by no means confines itself to what looms before our eyes, which the materialists insist on, who, just like the idealists, are one-sided, believing that moving matter is the cause of everything.
However, inanimate matter does not have the ability to perceive, select, transmit and use data from the environment for its own benefit due to the lack of the necessary organs for this; and the materialists are unable to explain the origin of the motion of matter, despite the fact that motion is an obvious manifestation of current time, although time itself does not exist by itself, to which in due time yet Kant also has turned his attention: “Time is not something which subsists of itself, or which inheres in things as an objective determination, and therefore remains, when abstraction is made of the subjective conditions of the intuition of things. For in the former case, it would be something real, yet without presenting to any power of perception any real object. In latter case, as an order or determination inherent in things themselves, it could not be antecedent to things, as their condition… Time is the formal condition a priori of all phenomena whatsoever… If we abstract our internal intuition of ourselves and all external intuitions, possible only by virtue of this internal intuition and presented to us by our faculty of representation, and consequently take objects as they are in themselves, then time is nothing. It is only of objective validity in regard to phenomena, because these are things which we regard as objects of our senses…” [1; 1.1., §6]; “Time is nothing but the form of our internal intuition. If we take away from it the special condition of our sensibility, the conception of time also vanishes, and it inheres not in the objects themselves, but solely in the subject (or mind) which intuits them…” [ibid., 1.1., §7]; “… the conception of change, and with it the conception of motion, as change of place, is possible only through and in the representation of time… our conception of time explains the possibility of so much synthetical knowledge a priori, as is exhibited in the general doctrine of motion…” [ibid., 1.1., §5].
There were also thinkers who were able to imagine that a person in his consciousness is a kind of receiver, who, by virtue of his construction, receives both knowledge and ideas.
In particular, Peirce purely intuitively has realized the phenomenon of the process of motion of feelings and thoughts as a derivative of the interaction of the senses and consciousness with the environment, or, in the modern view, as an informational process of interaction of each individual consciousness in own carrier with the environment, in which successive moments of time in perception a person merge into a continuous stream that gives him life: “At no one instant in my state of mind is there cognition or representation, but in the relation of my states of mind at different instants there is. In short, the Immediate (and therefore in itself unsusceptible of mediation--the Unanalyzable, the Inexplicable, the Unintellectual) runs in a continuous stream through our lives; it is the sum total of consciousness, whose mediation, which is the continuity of it, is brought about by a real effective force behind consciousness” [2, V. II p. 211-242].
It is also obvious that materialists have not yet been able to convincingly prove that alive arose from the inanimate, and idealists are equally unconvincing in their arguments about the divine origin of the living beings, that does not really explain anything.
Nevertheless, there is the benefit from these opposite approaches of idealists and materialists to explain the origin of the living, since it inclines the unbiased observer reasonably to note that, most likely, alive and an inanimate are two hypostases, at least of beingness, which are opposite in their capabilities for the perception of information, but, in essence, successfully complement each other: consciousness in alive requires an internal basis and infrastructure for its own functioning in them, and the inanimate as a carrier of information, and as matter, from which consciousness can "mold" some form, is excellent for existence and development in an alliance with it of consciousness itself, which definitely superior to unpretentious inanimate matter.
Therefore, inanimate matter, unable to perceive and process information to solve its own problems, which it does not actually have, but capable of being a carrier of information, constitutes the external and internal basis for the existence of the living beings. This matter in the living beings ensures their functioning in the corresponding surrounding. In addition, the inanimate matter constitutes the infrastructure for the existence of living beings, from galaxies to the microcosm.
In other words, all passive objects of beingness are manifested in the current time only under the influence of alive. They are not existing apart from it, but the active in beingness in the form of alive can manifest its activity only in the surrounding of the passive objects. In this respect, the active and the passive turn out to be equal, since they cannot exist without each other, and neither of them is the reason for the appearance of the other, although in beingness the active has to be guiding force by definition.
If we reduce Creation to the informational interaction of the active and the passive, which is most clearly manifested in beingness, then the main actors of this interaction are the living beings.
If we assume that all living beings suddenly disappear from Creation, then everything that remains will be unmanifested, that is, it will drown in an infinity out of time. It is clear that the latter also in its manifestation through beingness depends on alive, which combines both hypostases of Creation - the active (consciousness) and the passive (things), which are found in constant information flows.
The reduction of everything that exists in the sublunary world to the active in its living expression and the passive in the form of other objects of beingness in the information field leads to the following conclusion.
The passive, that is, objects deprived of consciousness, are not able to convert data from their own surrounding into information suitable for a more or less conscious desire to keep themselves in this environment, but these inanimate objects are suitable as carriers of information for use by the living beings to ensure their own existence.
Therefore, any living being is not only surrounded by various inanimate (passive) objects from which it can receive the information it needs, but also contains in oneself these inanimate carriers of information that make up its carcass.
Along with that, every living being, which, by definition, is capable of perceiving, using and transmitting information, cannot do without sensors through which it enters information streams, perceiving from them what the corresponding senses are capable of, but nothing more. And in this respect, the worlds of beings with different sense organs differ significantly, although all these beings are in a common information flow for all of them in the form of the earthly world of things and phenomena.
Hobbes has pointed out correctly the priority of sensations in due time. Hobbes detaches sensations with all their derivatives from objects, generating in us sensations: “And though at some certain distance, the real and very object seem invested with the fancy it begets in us; yet still the object is one thing, the image or fancy is another” [3, p. 1-2].
Any living being also, while remaining alive, cannot be deprived of a data processing center coming through the senses from the inside and outside of its own organism (the intellect of the organism with the corresponding memory), which, in particular, is the brain in humans.
Locke has developed Hobbes' thought about sensations that constitute the source of ideas, designating their origin from sensations, as well as from the activity of the mind, without having noted, however, that this is the intellect, besides, he has introduced the experience, obtained from these sources of knowledge, as a criterion of truth: “All ideas come from sensation or reflection… all that our knowledge is founded, and from that it (experience) ultimately derives itself… The objects of sensation one source of ideas. – First, Our senses, coversant about particular sensible objects, do convey into the mind several distinct perceptions of things, according to those various ways wherein those objects do affect them… The operations of our minds the other source of them. Secondly, The other fountain, from which experience furnisheth the understanding with ideas, is the perception of the operations of our own mind within us, as it is employed about the ideas it has got; which operations, when the soul comes to reflect on and consider, do furnish the understanding with another set of ideas, which could not be had from things without; and such are Perception, Thinking, Doubting, Believing, Reasoning, Knowledge, Willing, and the different actings of our own mind…” [4, p. 77].
In any case, a living being must have a program of actions, thanks to which it is able to grow and develop in a certain way, interact with the environment, maintain its body in an active state through nutrition and metabolism, and also continue its kind in offspring. This rather complex program, which is different for each type of living creature, is recorded on a protein carrier and is located in every cell of the body.
In addition, a living being must have a kind of form-building abilities to convert sequential impulse packets of information coming through the corresponding sensors into its own body and its immediate environment with their constant updating, what is described in more detail below.
All these properties and features are not present in passive objects of beingness, despite their possible complexity, except for a reaction to external influences in the form of the simplest feedback mechanisms that prevent their chaotic decay, and the general structure of beingness, arranged by a single consciousness, which controls the interaction of all passive objects. It is carried out in accordance with certain laws that exclude their chaotic disintegration.
As a result, any living being, thanks to its sense organs, processing centers and form-making abilities, forms its own surrounding as if from within with the participation of a single consciousness.
However, in no way fixed by any means directly the presence in every living being of consciousness, animating this main structural object of beingness at the moment of its creation within the framework of the relations of living beings, means that every individual consciousness is not included into the structure of beingness, but along with that present in every living being during his life, being its governing and organizing beginning, disappearing with ending life, but appearing again and again in other living beings at their birth.
That is why we mentioned above the single consciousness, without which the existence of living beings with their individual consciousness is impossible.
In other words, each individual consciousness, while present in beingness, is also present outside it as part of a single whole outside the current time of beingness.
Such state of consciousness is possible only if it is a hologram in which, as is known, each part coincides with the whole.
Thus, any individual consciousness, as part of a hologram, coincides with the entire hologram, that is, with a single consciousness, having on part of a single consciousness a direct connection and corresponding control outside of time, but does not have a connection with a single consciousness on its part for the sake of independently solving all its problems within the framework of alive in beingness.
The own surrounding, formed by each living being, is combined with all beingness in the current time; and beingness itself as a whole, as the basis for the existence of alive, is formed by a single consciousness by means of the entire totality of living beings, thereby being within the framework of common (general) time.
As a result, a single consciousness, associated with each individual consciousness, and therefore with each living being, participates in the formation and combination of the individual environment of each being with the common environment for all living beings.
More details about the hologram are told, for example, in the works of Bohm [5] and Pribram [6].
Note, however, that the basis of the hologram is frequency-wave. The hologram itself is a high-frequency formation as a product of the superposition of several coherent waves, giving a stationary interference pattern, since the phase difference of the waves does not change.
Consciousness itself, which is a super-high-frequency structure that goes beyond the possibility of its fixation in beingness by the means available in it, is not capable of existing in existence by itself in action, not being a dense structure and being outside the time of beingness, that is, separately from things - the dead matter, or the passive. Therefore, consciousness is forced to create a kind of unification with inanimate matter structured in a certain way. Only in this alliance, which is a living being, does consciousness have the opportunity to form the current time within the framework of the relevant structure.
In other words, the current time is produced by consciousness only through living beings, as a result of what a single consciousness cannot do without beingness, capable of containing living beings.
But where, strictly speaking, does consciousness itself come from - as an active component of Creation, and the dead matter - as a passive component of Creation?
Since the active (consciousness) and the passive (dead matter) were not created by anyone, existing forever, we have to assume the “existence” of an infinite nothingness, potentially containing everything, which ultimately manifests itself in the form of beingness. Otherwise, this infinite nothingness would remain unmanifested, but we observe it in the form of beingness. And this means that this infinite nothingness turns into everything in the forms of this beingness.
A detailed description of the procedure for the manifestation of infinity outside of time, or Uniform, is described in my work “Everything and Nothingness” [7].
As for the super-mind, it would be quite reasonable to assume its eternal presence in Creation not in the mythical concentration of the mind in some noosphere (sphere of the mind) [8, 9, 10], which unclear where is located, and unclear how is being formed, but having determined the possibility of concentrating all forms of consciousness of living beings into a single whole outside of time and space so that they, while maintaining their individuality, at the same time represent this entire infinite unity.
Until recently, the fulfillment of these conditions looked like pure fantasy, but the discovery of the hologram phenomenon made them a reality.
Indeed, group of physicists under the direction of Alain Aspect at the Parisian university in 1982 revealed that in particular conditions the elementary particles, for example, electrons, are able to instantly communicate with one another regardless of the distance between them. In other words, each particle knows always that another does, irrespective of distance between them. On this experimental basis the theory of the holographic Universe was developed. Any particle of this Universe is a holographic projection of the single reality. It has been assumed, as a corollary of this theory, that the physical density of the world is holographic frequency setting, and, in particular, that a person is the hologram [5, 6].
This discovery regarding the possibility of supe-mind may reveal the following.
Each section of the hologram contains information about the entire object, but with a proportionally corresponding decrease in clarity. That is, some things cannot be studied by the analytical method: dissecting an object and studying its component parts. If we dissect something arranged holographically, we will not get the parts of which it consists, but we will get the same thing, but with less accuracy.
The interaction of hologram particles at any distance is instantaneous, that is, outside of time, and can only be due to the fact that they are inseparable from their base, although outwardly they may seem independent.
In other words, the hologram in Creation is not an independent structure, but it is a projection of the basis of the entire universe, completely hidden from us, and through the hologram - as a single whole - this basis manifests itself in the form of being in which we find ourselves, and the presence of this timeless basis of Creation, thereby including itself, the frequency-wave hologram and beingness, means the eternity of Creation, which did not arise or disappear, but exists, changing, in our understanding always, since time itself comes from the holographic projection of this basis, converting in the consciousness of living beings , on the one hand, in external, or general time, as if flowing around them all, and on the other hand, in the own time of each living creature, which seems to fit into the time external to their consciousness, but the flow of which may differ for own time by many orders [11].
That is, beingness, which is the derivative of a frequency-wave hologram, differs from a hologram in that the current time for living beings arises in it, creating the possibility of motion and change of more or less dense objects for the consciousness of living beings, although time itself is initially an information product, representing are separate packets of information entering the consciousness of a living being and sequentially updating each other, but uniting in consciousness due to the absence in it of the fixation a pause between these packets in a smoothly flowing time, similar to a person’s representation of individual frames in the form of a movie when the film is pulled through a projector at a certain speed.
Thus, the super-mind, if we accept this hypothesis, is a single consciousness of all living beings of infinite beingness in the form of a frequency-wave hologram, which is a kind of bridge between timeless infinity and beingness as the reality of current time.
The timeless infinity can be called Uniform, since it contains everything in a fused state potentially. However, it, being the basis of everything, is hidden from us, that is, it appears to us in its infinity outside of time as nothingness, manifesting itself only in the consciousness of living beings through the unified consciousness of a hologram as beingness in a temporal sequence of objects moving and changing in space [12].
The recently appeared theory of the Boström matrix [13] also talks about super-mind. It claims that a certain super-mind created, in particular, our universe with all its contents, just as computer games with their virtual reality are created in accordance with a certain program.
The criticism of such theories and hypotheses can be found in my work [14].
Nevertheless, it makes sense to add to this criticism that, that matrix theory does not explain the appearance of the initially super-mind in the form of a kind of super-smart programmer, which suddenly turned out to be able to create virtual realities, similar to what we know, for our own pleasure, whereas the version of the universe presented by us, in which the super-mind is nothing more than a projection of timeless infinity in the form of a hologram, does not require any initial, since for both the first and the second current time does not exist, due to the fact that it appears only in beingness.
Our proposed model of Creation based on a hologram also explains the interaction of a single consciousness (super-mind) and living beings, which, like an egg and a chicken, are unable to exist without each other, since only living beings are capable of more or less consciously to process, exchange information and transmit it based on the perception of this information using their senses in the form of separate sequential packets of information arriving from the One (timeless infinity) through a single consciousness (hologram), without fixing a pause between them, which causes the appearance of current time, and thereby a changing beingness with all its contents, manifesting Uniform, whereas inanimate objects (things) can only be carriers of information and constitute, as it were, an external and internal frame for living beings in beingness.
That is, each individual consciousness, depending on the existing living conditions and the structure of the organism covered by it, every moment turns its request to timeless infinity, which a single consciousness, having chosen from this infinity the appropriate answer, turns to this being, updating this being and its surrounding within the framework of own time of this being, which is formed by this being. Responses to the aggregate requests of all living beings of this location update all of it within the framework of the total time they create.
In particular, the human sense organs perceive the packets of information, the brain processes them, transforming the matter of information into real objects, as well as thoughts, images and feelings, and at the same time, the brain, based on the results of current information processing, formulates reverse requests to a timeless infinity, which each individual consciousness , coinciding with a single consciousness, turns to a timeless infinity, again receiving a response from it in a similar way, and so on.
Thus, by means of living beings through a holographic super-mind (single consciousness), beingness is updated every moment, as the final product of processing information necessary for the development of consciousness, which cannot occur outside the interaction (life) of living beings with each other in the corresponding infrastructure of non-living objects formed by means of a single consciousness systemically, thereby providing the necessary conditions for the existence of living beings.
At this, the most effective type of living beings for the development of consciousness as a whole is a person, since his consciousness differs from other forms of individual consciousness in duality - it, on the one hand, contributes to his adaptive behavior characteristic of animals, and, on the other hand, due to awareness a person oneself in the current time, has an arbitrary-initiative character, allowing a person to set both achievable and unattainable goals and strive for them.
The emerging contradiction between these components of consciousness due to their basically opposite aspirations - the first is aimed at survival and gaining well-being, and the second desires also what is essentially unattainable - ensures the most versatile and rapid development of consciousness as a whole, which proceeds endlessly, but discretely [15].
Nowadays, it is essentially universally believed that a person’s body and behavior are controlled by his brain.
Is it so? After all, in addition to the brain, there is, as the same science recognizes, consciousness. True, again, it is believed, at least, by most scientists, that the brain produces consciousness, and not vice versa.
Is it possible to check what really is, especially since, in fact, a person’s consciousness manifests itself only if his brain is functioning.
However, the brain functions differently in different conditions.
This means that we need to find conditions in which consciousness practically turns off, except for performing only functions that help maintain the vitality of the body, and see whether the brain itself is capable of controlling the behavior (actions) of a person.
We noted above that, in accordance with the holographic basis of Creation, the current own time of any living being is been forming by consciousness through the corresponding organs of this being by transforming incoming information in its frequency-wave form into a denser reality of beingness, which is already characterized by the current general time.
Consequently, if the flow of information practically dries up, then consciousness also practically turns off, except for performing functions that help maintain the vitality of the body, as there is no need to react to external influences.
This is exactly the phenomenon that happens to a person in a speep: his brain works only to serve bodily needs, since there is no influx of external information due to the shutdown of the main sense organs that provide the influx of information.
Let's now see what happens to a person in a sleep when his brain is functioning, but his consciousness has not returned to him in full for some time?
However, a person in a sleep is at rest, but we need him to act.
This happens, for example, in the case of somnambulism (sleepwalking).
It turns out that in this case the actions of the sleepwalker, that is, his behavior in the absence of the control function of consciousness, is controlled practically only the brain like a computer according to existing programs.
At this, there is a demonstration that under the control, in fact, of one's own brain, a person is able to show motor and sometimes speech activity, but he is not able to think about anything, becoming a zombie for this time. If he is woken up, he cannot remember anything about his behavior at this time.
It turns out that the actions of the somnambulist are not motivated by anything, that is, they were not initially set by her, as if someone were leading her here and there.
This means that the brain, without the participation of consciousness that controls the human behavior, is only capable of modeling human behavior in accordance with its existing programs, guided by the goals and objectives previously set by consciousness.
Therefore, in a sleep in a state of somnambulism, that is, coming out of a state of rest without awakening, a person begins to repeat in movement or speech this or that fragment of virtual actions previously modeled by the brain on the instructions of consciousness, but is not able to control own behavior in the manifested reality, or in the current time, making it aware, that is, a person in this case - a certain independence of the brain - loses own “I”.
This example shows that the brain itself is not capable of guiding a person’s behavior, since that a person is controlled by his consciousness, but indirectly - through the same brain, which, without the participation of the control function of consciousness, is capable of organizing only the functioning of the human body from the work of each cell to the metabolism of the entire organism according to standard programs.


1. Kant I. The Critique of Pure Reason. University of Adelaide. 1781/1998. The web edition published by ebooks Adelaide. [Electronic resource]. Access mode: ebooks.adelaide.edu.au > Library. ebooks
2. Peirce C. S. What pragmatism is. The Essential Peirce 1 – 2. Vol. II. [Electronic resource]. Access mode: www.iupui.edu/-arisbe/menu/.../bycsp.HTM
3. Hobbes T. Leviathan. The English Works of Thomas Hobbes of Malmesbury; New First Collected end Edited by Sir William Molesworth, Bart., (London; Bohn, 1839-45). 11 vols. Vol. 3. 12.09.2015. [Electronic resource]. Access mode: <http: / /oll.libertyfund.org/titles/
4. Locke D. The Works of John Locke in nine volumes. Vol. 1. An Assay concerning Human Understanding. Part 1. (1689). London. Rivington, 1824 12th ed. 15.09. 2015. [Electronic resource]. Access mode: http://oll.libertyfund.org/titles/761
5. 1980. David Bohm, Wholeness and the Implicate Order, London: Routledge, ISBN 0-7100-0971-2.
6. Karl H. Pribram. Languages of the Brain. Experimental paradoxes and principles in neuropsychology. 01.01.1971. Amazon. ISBN-13: 978-0135227305.
7. Nizovtsev Yu. Everything and nothingness. 2016. [Electronic resource]. Access mode: www.litres.ru. Amazon. Yury Nizovtsev.
8. Всемирная энциклопедия. Философия. М., АСТ. Мн. Харвест. Современный литератор. 2001.
9. Вернадский В. И. О коренном материально-энергетическом отличии живых и косных естественных тел биосферы // Проблемы биогеохимии. М.Л.: Издательство АН СССР, 1939. Вып. 2. С. 2.
10. P. T. de Chardin. Le Phénomène humain. 1955. La maison d'édition Söy. ISBN: 978-2-02-000581-4
11. Nizovtsev Yu. It's the other way around. Answers to tricky questions about interesting things (Collection). Part 2. Section 5. Why life time such, what it is? 2019. [Electronic resource]. Access mode: www.litres.ru. Amazon.
12. Nizovtsev Yu. M. New – by the opposite - proof of the presence of God. 2019. [Electronic resource]. Access mode: www.litres.ru. Amazon.
13. Nick Bostrom. (April 2003). “Are You Living in a Computer Simulation” Philosophical Quarterly. 53(211): 243-255.
14. Nizovtsev Yu. M. Creation - a hologram at the base or a matrix (critical review)? 2021. Amazon.
15. Nizovtsev Yu. M. The person as the hologram. 2016. [Electronic resource]. Access mode: www.litres.ru. Amazon/


Суммарный балл: 0
Проголосовало пользователей: 0

Балл суточного голосования: 0
Проголосовало пользователей: 0

Голосовать могут только зарегистрированные пользователи

Вас также могут заинтересовать работы:


Нет отзывов

Оставлять отзывы могут только зарегистрированные пользователи

Забыли пароль?

Трибуна сайта

Убежище космического старьёвщика


Наш рупор


© 2009 - 2024 www.neizvestniy-geniy.ru         Карта сайта

Реклама на нашем сайте

Мы в соц. сетях —  ВКонтакте Одноклассники Livejournal

Разработка web-сайта — Веб-студия BondSoft