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ThreeUnity Nature©
(13 theses of hyperphysical materialism)
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Many stages of the science history were accompanied by conscious shuting eyes for a while onto groups of facts and onto whole areas of phenomena which complicate a problem.
Newton’s works are new not only by their matter, but by his method too. The science begins in them, as it were, once again, as though no science existed before his works.
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Sergey I. Vavilov/Ñåðãåé Èâàíîâè÷ Âàâèëîâ |
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1. Physicum and metaphysicum
2. Two-level kind of metaphysicum
3. Space and time are of astralum kind
4. Physics and HYPERphysicum
5. Relations of matter components
6. Dynamics of interactions (the hierarchy)
7. The quantity of matter is NOT constant
8. Structure of the Nature and of an individual
9. Border of life
10. Philosophy as the fundamental science
11. Psychology as the fundamental science
12. Communications with practice
13. Future trends
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1. Physicum and metaphysicum
The reality of the physical world (physicum, which is explored by the science of physics) does not need special proofs. We feel this reality directly as density, hardness, weight etc. of surrounding objects, things. And even still more early – as a reality of our own bodies. At that subjective sensations (hunger, pain etc.) are important not less than objective ones.
The metaphysical reality (metaphysicum) is felt too, but not so imperatively, not so insistently and undoubtedly. Therefore the proof of its existence cannot be superfluous, especially because MAS (the modern academic science) isn’t interested in it, and actually MAS doesn’t admit its existence.
2. Space and time are metaphysical
Even in mind it is impossible to tear off (to release) a physical object, for example a measuring ruler, from its length (extent). Therefore the length (an element of space) is an attribute of physicum, its inevitable trait, characteristic.
Only in mind (not physically!) it is possible to tear a ruler length off the ruler body (element of physicum), from those atoms of which it consists. But this (the torn off) length will already be NOT the length itself, but a thought about the length. The thought is already an element not of physicum: it is not substantial, it does not possess indispensable trait of any substance – the mass, mechanical inertness.
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For comparison: the extension but not massiveness was used by Descartes (1596-1650) as a criterion for distinction of a physical reality (itself) from a thought of the physical reality.
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Hence, a length (itself) without connection with a (concret) physical object, length as a one-metric/one-dimensional space, is an object of non-physical nature. Hence, length is metaphysical .
Length, extension is intrinsical, natural (metaphysical) quality for each dimension of multi-dimensional space, as well as for the one-dimensional – for the length. Hence, the space as a whole is metaphysical.
Time is a background of processes like as space is a background of objects. Time is their attribute, but NOT their element; it has not the property of inertia, it is not massive (as well as space too).
To tear off a movement (as well as any process) from its duration is impossible even in the mind.
Only in the mind it is possible to tear off a process duration (time!) from its essence, from those objects, changes of which are this process. But this (torn off) time will be NOT time itself, but a thought about time.
Thus, problems of time discontinuity or discreteness, of its reversibility is actually the problems of discreteness and reversibility of processes.
And a problem of multidimensionality of time is actually a problem of possibility of interruption of one process at continuation of another. For example, interruption of perception of a moving object at continuation of its movement. In that case movement, continuous in one dimension, can be perceived in the other as (for example) jumping/leaping – broken either in time (at zero speed in a point of break) or in space (at infinitely great speed in a point of break).
A cinema freeze-frame-effect can serve as a model of this: an object's image freezes suddenly on the screen, becomes motionless, and then, just the same suddenly, it continues to move (it is a model of one process), though the film-band, producing this image, moves continuously (it is the same model of the other process). Or on the contrary: during shooting record interrupts, though the object proceeds to move. Then, at reproduction of the record, the object instantly changes either its position, or its speed, or both of them.
Hence, movement – the function of (metaphysical) space and (metaphysical) time – is the metaphysical phenomenon, or the metaphysical object (as an object of exploration).
3. Physics and HYPERphysicum
Forces (influences, interactions) cannot (as well as space and time) be physical objects, for
as physical objects they should influence (in their turn) upon (other) physical objects, i.e. to generate new forces, new objects,
which would generate the "bad, ill" infinity, which is impossible physically.
Hence, force fields – totality of (metaphysical) forces in (metaphysical) space – are metaphysical objects.
Hence, the whole physics, beginning with mechanics – with the statics (the science about forces), with the kinematics (the science about movement), with the dynamics (the science about energies, about work – function of force and distance, space) – is actually the science not about physicum, not about the (massive) substance itself, but about hyperphysicum, about metaphysical interactions between physical (massive, substantial) objects (physical bodies).
“A cause of gravitation, by Newton’s opinion, can be only non-material”. Sergey I. Vavilov (1891-1951) wrote this in 1942-44. Today, agreeing with Newton (1642-1727), we’ll speak differently: gravitation can be only non-substantial, but it is material, it is metaphysical, astralum.
4. Too levels of metapfysicum
Let's repeat: all objectively existing is the matter, it is admited to be material.
But the matter is not homogeneous. Physical objects are inertial, they possess mass unlike objects non-physical, metaphysical.
Similarly the metaphysicum, the inertless, non-massive part of mater is not homogeneous.
One part of its objects possesses only information. This (informational) part of the matter has a traditional name mental, but we’ll name it mentalum for to stress: this is a noun, not an adjective. Such elements of human psyche, as (for example) thoughts, abstracts, ideas have the mentalum nature.
Another part of metaphysical objects possesses also (besides information) the other (for instance, spatial) properties. This part of matter we’ll name astralum (traditional astral). Other psyche elements have astral nature – for example, images (in particular – images of perception); localization, extent, form are peculiar to images, at least to visual ones; and these elements are peculiar not only to human psyche. Animals have them too. And any physical object has also its astral properties – already because it has spatial properties, – or, that the same, it possesses its astralum component.
Mentalum (totality of all information) and a thought are qualitatively identical, indiscernible. A difference between them is only quantitative, but this distinction is very essential. This distinction is (on volume and) on time: a thought remains in the consciousness for very short time and is then replaced by other thoughts, while information (the essence, content(s) of this thought) is a part of mentalum, and so has no time properties as well as has also no spatial ones: it is beyond spaces. It is anywhere concrete, and, that is the same, it i¾ everywhere.
Hence, the space is of astralum kind – is metaphysical but not mentalum.
Space is of mentalum kind as a notion, concept, as a (human) thought about space.
Space is of astralum kind as an objective reality, as the matter element.
Space is perceptible physically only owing to the presence of physical objects in it (not excepting the feeling subject himself too), – like as a bagel hole is perceptible only at the presence of a bagel itself.
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For comparison: Ïîä ñëîâîì "space" ìû, åñëè ÷åñòíî ñîçíàòüñÿ, nothing ñåáå íå ïðåäñòàâëÿåì (A. Einstein [146à] )
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Radiations, which has only mass of movement but not mass of rest, may be admitted as the form of matter, interjacent (intermediate, border-line) between the astralum and the substance forms.
It is possible to admit existence analogously existence of the transitive between mentalum and astralum matter form. This kind of nature the psyche element formed by an operator at a magic operation, and named thinking-form, can have.
5. Relations of matter components
Let's repeat: each physical object (a physical body) Ò has its metaphysical part (component) TMp and is actually the hyperphysical object THp. But not vice versa. Not each metaphysical object TMp has its physical component TPh. For example, the volumetric object, created by imagination (the flat figure k is its physical, analog – not numerical – code), cannot obtain its physical component, and
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cannot become a hyperphysical object THp. Therefore (though not only therefore) metaphysicum Mp (the world, totality of metaphysical objects ÒMp) is more extensive, richer than physicum Ph (the world, totality of physical objects ÒPh); therefore metaphysicum Mp covers physicum Ph.
Similarly mentalum M is more extensive, richer than astralum A and covers it, because each astralum object ÒA has its mentalum, informational component ÒM, and is actually metaphysical object TMp, but not vice versa. So, there are cases of indefinite fears, when a patient dreads an abstract danger, the mentalum object which does not obtain concrete traits, and does not become an astralum object.
6. Dynamics of interactions (the hierarchy)
The same practice evidences, that
• active, controlling, operational influences are transferred
•• from the mental level M of Being onto the astral one A, and
•• from the astral level onto the physical Ðh, that
• a direct influence of mentalum M upon physicum Ðh is impossible.
Return influences are possible only as passive resistance against active influences.
7. The quantity of matter is NOT constant
The daily practice evidences, that the quantity of information accrues, increases permanently. Judging by the fact that complication of biosphere, increase of complexity of organisms – from monocellular ones up to homo sapiens, – occured by increasing tempo, the quantity of matter (at least of mentalum) in the Nature, Universe increases also by increasing tempo.
The thermal death of the Universe as the consequence of processes caused by the second principle of thermodynamics, would be possible and inevitable only and just if the total quantity of matter were constant.
8. Structure of the Nature and of an individual
– can be presented by the parities:
Nature =
= mentalum + vivum =
= metaphysicum + physicum =
= mentalum + astralum + physicum =
= information + energy + substance,
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where vivum is totality of everything alive, totality (as the first approximation) of astralum and physicum.
Accordingly, the structure of a person is
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individual + spirit + organism = psyche + body = spirit + soul + body,
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where spirit is the mentalum component of an individual, and soul is his/her astralum component.
9. Border of life
This structure is inherent to all physical objects – both lifeless, and alive. The difference – border between them – is in a qualitative, functional state of their mentalum/information components:
• lifeless object’s component coincides completely with its astralum/energetic component;
• alive object’s component coincides with astralum (with organism) partially, and another part, free, not coinciding with the astralum (spirit) manages/controls both internal organism’s processes and its interactions with an environment.
10. Philosophy as the fundamental science
Admitting information to be the base form of matter, and so becoming hyperphysical,
materialism – and philosophy as a whole –
gets independence as fundamental science,
gets rid of voluntary taken up duty
to follow physics,
explaining/justifying its theoretical constructions and allegedly physical paradoxes, upon which physics stumbles at that.
Such a philosophy (conditionally: "hyperphysics") can on the opposite:
become the leader, prepotent science toward physics, and
to prompt it, to what it should direct its attention in its fundamental investigations.
For example – that it should
• not search (because it is useless) for physical properties of space and physical properties of time,
• consider, that physical phenomena can have not physical, but metaphysical causes,
• revise laws of conservation.
11. Psychology as the fundamental science
The modern academic psychology does not know a subject of its researches. Discussions about this subject arise periodically, and fade without results. There is a tendency of full refusal from the term of psyche. Psychologists speak (write) about psychological phenomena, as though those are phenomena of the science, not of the reality studied by it.
The psychology studying/researching psyche as a material, metaphysical object, as a part of metaphysicum, a part of Nature, becomes one of sciences about the Nature, becomes a fundamental science.
12. Communications with practice
The science about three-unity of Being – hyperphysical materialism – has positive feedback with practice.
It bases its knowledge (theoretical constructions) on the facts given by practice and it checks them by the practical facts.
And on the contrary: these knowledges allow
• to obtain essentially (in principle) new practical possibilities, and
• to increase essentially efficiency of former possibilities,
• especially in medicine,
•• especially in psychiatry and medical psychology,
••• especially in narcology,
• from the ethic point of view – they lead to a scientific substantiation of those religious statements which recommend altruistic behaviour.
13. Prospects
The science about three-unity of Being – the hyperphysical materialism – opens a way (and has already made the first, the most difficult, steps on this way) to association (or to synthesis – to association and mutual enrichment) of knowledge of the academic science and knowledge of divinity which are proclaimed by predominant modern doctrines as mutually independent by the principle "Render therefore to Caesar the things that are Caesar's, and to God the things that are God's".
Author
March-April 2008
registration in the RF Book Chamber: ISBN 5-87074-103-3 - May 2008
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