The Spiritual--Heuristic Concept of the Objective Reality: Metaphysics of
Spirit (Worldview Foundations of the Spiritual Nature of the Creation)
LAP LAMBERT Academic Publishing
Saarbrbrucken, Deutshland 2013
Annotation
The Creation can be understood only as Its Existence. The Existence is interpreted by our concept as functioning of system-related Realities (Transfinite, Transphysical, Physical, and Metaphysical) arising sequentially in the Continuum of the Universe. Each Reality is characterized by its own cycle of self-development consisting in self-organization (complication) of substance forms which is completed by their radical transformation leading to the appearance of new Reality.
The Transphysical Reality is the power-consuming thinking substance of the Physical Reality (Universe) and exhibits the corpuscular nature-a set of primary spiritual entities (PSEs). Their size is smaller than the Planck length, and they possess activity in creating more and more complex substance forms from elementary particles to Galaxies and man. All substance forms of the Universe are interpreted by the concept as spirit-substance formations (SSFs), since they are spiritual in their deep nature. Self-organization of SSFs as the mechanism of evolution actualizes potencies for self-development.
The formation (evolution) of the Universe occurs according to spirit-system principles of causality: internal activity of its SSFs, tendency toward self-development, and hierarchy-allowance for interests of a higher system (metasystem). The system principles as the universal methodology make it possible to overcome the epistemological gap and to find way out of the ontological dead-lock. Seeing the cause for phenomena in deep fundamentals of substance forms, the concept comes to the monistic interpretation of the formation of the Universe and all Realities of the Creation: unity of their original cause, protomatter, and law of formation.
True goals of the evolution are in the latent dynamics of genesis of energies that are contained in the substance in the potential state. As the self-organization of substance forms gains strength, the quality of these energies enhances all the way of the evolution process in the Universe up to man. This means that man as the acme of the evolution process in the Universe (as well as its any self-conscious SSF) should be considered as a generator of energy of the highest quality. This postulate of the concept is of the greatest importance to understand the meaning (goal) of the human existence, the Universe, and the Creation as a whole.
Foreword
The character of interpretation of the causality of phenomena is of decisive importance in any worldview project. It contains an organizing principle of the methodology of cognition and a concept of the reality as such. The greater is the number of phenomena explained by the used principles of causality, the more large-scale is the Creation falling under their description. The Cartesian (mechanistic) interpretation of the causality dominant in the European conscience considers phenomena as responses of inert substance forms to an external action preceding them. In this case, the complex phenomenon is reduced to a sum of simple phenomena: reactivity, causality proper (the present arises from the past), and reductionism. Following these principles in natural and humanitarian sciences led to creation of the modern scientific Weltanschauung in which the reason for events occurring in natural and social spheres is sought within dyadic schemes generated by substance forms. Such an interpretation of the causality reduced concepts on the Creation to the Existence of the visible substance Universe alone. In doing so, the external force which was considered as the cause for phenomena by the Cartesian methodology itself was ignored.
Such a situation means the epistemological gap in understanding of the Universe. The ontological dead-lock arisen in natural sciences manifested itself in quantum-mechanical conflicts of the physics of microcosm, paradoxicality of existing dark matter and energy in astrophysics, mysticism of synergism, uncertainty of the subject of psychology, unsolved problems of development in philosophy, etc. The viewpoint considering the nature as a set of inert passive objects likewise triumphed in the social sphere. Reactive behavior is imposed on man. Such a behavior as if facilitates his life, releases from the need for his internal work, search for motivation and sense of his actions, whereas his interpersonal relations are reduced to externally regulated behavior without sincere affection. As a result, the feeling of getting into the futility and pointless vanity becomes the operating factor of the human internal world.
Man resists Cartesian worldview directions concerning the reactive behavior and his transformation into robots. Man is striving by himself to organize his internal world and social sphere. Recent investigations showed that self-organization is also inherent in animal, vegetable, and even mineral worlds. This means that mechanistic principles of causality describe inadequately the processes occurring in the natural and social spheres. Harmonization of the methodology of cognition and approximation of the described World to the existing reality are possible only within the Weltanschauung based on other principles of causality. It is obvious that such a Weltanschauung should be based on the principles of causality opposed to Cartesian principles in an antinomy fashion.
The spiritual-heuristic concept of Objective Reality suggests such principles. The concept recognizes that self-organization is inherent in any stage of the formation of the Universe and the Creation as a whole. According to the concept, evolution of the Creation consists in Its formation, i.e., the internally motivated process of system-related Realities arising in sequence in the Continuum and based on successive and fundamentally different types of materiality. In the concept four Realities-Transfinite, Transphysical, Physical, and Metaphysical Realities-are discussed. In conformity with the system character of relations between these Realities, the subordination is their distinctive characteristic: subsystem-system-metasystem-metametasystem. The Metaphysical Reality is the metasystem for our Physical Reality (Universe) and the metametasystem for the Transphysical Reality for which the Transfinite Reality is the subsystem.
The Transphysical Reality at the onset of its formation represents a set of corpuscles in the Continuum of the Creation. Their sizes are smaller than the Planck length. With the total lack of physical properties corpuscles possess modus (spiritual) qualities that impart subjectivity to them. In the concept corpuscles are termed as primary spiritual entities (PSEs), since, according to the concept, they are endowed with the potency (spiritual in nature) for self-development through self-organization within their infinite set. The potency, potential energy of PSEs changes in the process of their self-organization: a part of this energy transforms into the kinetic energy. The potential of the Creation is contained in the set of PSEs.
The formation of the Transphysical Reality is connected with self-development of PSEs and occurs in two directions (collectivist and individualistic). Due to the former factor, PSEs are classified into subsets according to single subjective signs. The tendency for self-development through self-organization likewise is inherent in subsets as in PSEs constituting them. Owing to this, there occur operations between subsets similar to those that mathematicians use in the theory of sets. The Transphysical Reality becomes like a colossal computer in which the intellectual process of generating a model of its self-organization (Ideal world) is accomplished. As the result, the Transphysical Reality becomes the power-consuming thinking substance in which the information and energy (spiritual) processes ensure its self-organization.
The individualistic self-development of PSEs takes place in some regions of the Transphysical Reality (stars) in the form of interaction between PSEs and synthesis of more and more complex spiritual entities (SEs) beginning from the simplest entities (dyads, triads) to volume entities similar to figures of Plato and Archimedes. Possibly, laws of enlarged SEs and their structure are of a fractal character. A further synthesis of SEs when involving a certain enormous number of PSEs leads to the appearance of formations possessing physical properties and becoming “visible” particles of the Physical Reality. Such SEs retaining their spiritual nature became two-in-one-spirit-substance formations (SSFs), as all arisen from them in the Universe up to planets, stars, and Galaxies. As the number of PSEs increases, the energy of SEs grows. This energy can be estimated as a sum of energies of PSEs that constitute SEs. As substance formations are complicated, forms of their energy residing in potential and kinetic (active) states are changed.
The formation of the Universe from “elementary” particles and the appearance of more complex substance forms from atoms and molecules to mineral, vegetable, and animal worlds and, at last, man occur in conformity with the spirit-system principles of causality assuming their internal activity and tendency toward self-development with allowance for interests of the future self-development (hierarchy). These principles of causality, due to the spiritual (creative) nature of the substance, are symmetrical in an antinomy manner to the mechanistic principles of causality formulated starting from the passive nature of the substance. The antinomy of the Cartesian and spirit-system principles of causality is traced in each principle, respectively: reactivity (phenomenon is response to an external action)-activity (internal motivation of a phenomenon); causality proper (the reason for a phenomenon is in the past)-self-development (the reason for a phenomenon is in the future), and reductionism (the complex phenomenon is a sum of simple phenomena)-hierarchy (the complex phenomenon is not reduced to a sum of simple phenomena). The spiritual component of the principles is caused by their internal motivation based on the creative (spiritual) foresight of the future and search for it. The system character of the principles consists not only in the fact that they manifest their specific features in combination. The self-organization of a new system (integrity) is the driving force for self-development. When this essential (spiritual, modus) potency is actualized, natural objects are not only self-organized but also clarify their raison d`etre, because they foresee the metasystem as a new integrity at a later time.
The concept states that substratum of any SSF of the Universe represents a combination of its subsystems. Natural objects manifest their system character in indissoluble unity with their environment, and self-development of SSFs occurs by creating more complex formations (metasystems) via interactions with individual subsystems of the environment that are compatible with it. The metasystem is first formed on the spiritual level as a product of self-organization of SEs of interacting systems and only then on the substance level.
The integrity is characterized by invisible affinity between its parts on the spiritual level. The specific energy of interaction arises from the affinity. This energy is the potential for particular manifestations of the spiritual energy and is similar to derivatives of a function in differential equations with partial derivatives. The concept discards an exclusively mechanistic interpretation of potential and kinetic energies of substance forms. All forms of manifestation of the spiritual energy reside in either potential or kinetic states. The former state embodies essential potencies of a concrete substance form. The latter state embodies the operating “force” ensuring new actualization of SSFs.
The spirit-system methodology accounting for formation of the Physical Reality is suitable for interpretation of the Objective Reality in all the concepts of Realities of the Creation under consideration. Seeing the cause of phenomena in deep foundations of material forms the concept comes to a monistic interpretation of the formation of the Universe. This interpretation is based on the continuity and system cooperation of Realities of the Creation. This makes it possible to overcome the epistemological gap in cognition of the Universe and to break the ontological dead-lock when deducing ideas on the Universe.
The retrospective view at evolution of the Universe allows one to indicate three main features: negentropic character, energy constancy, and goal-value orientation. Arbitrarily separating the spiritual and substance components of the Universe and its SSFs the concept analyzes their synergy. In this case, prohibition of the second law of thermodynamics for “spontaneous” complication of SSFc is overcome by recognition of openness of the Universe to Realities of the Creation (primarily to the Transphysical Reality). The openness forms the space-time of the Universe. Its morphology is determined by the level of actualization of potencies of numerous PSEs and the degree of self-organization of the Transphysical Reality.
Complication of substance forms in natural history of the Universe is the result of consolidation of macroscopic processes when conjugation of SSFs participating therein becomes widespread. According to the concept, the conjugation is initiated by the energy generated (transformed) by substance forms of previous stages of the evolution process. For example, photosynthesis occurs with participation of the energy arising upon transformation of solar energy by the earlier arisen chemical complex-chlorophyll. The cause for self-organization of molecules of water and carbon dioxide into carbohydrate molecules consists in the internal tendency of all participants of the process for self-development, and the transformed solar energy is the necessary condition for interactions.
Goals and values of the formation of the Universe follow from the observed growth of quality of its substance forms and energies. The quality of SSFs is determined by the level of self-organization of the substance both as by itself and as a generator of energy. Correlation between them manifests in growth of the quality of energies of SSFs arising in the evolution process: intratomic, intramolecular, intermolecular, thermal, sorption, gravitational, and etc. ensuring interactions in the mineral world. Then, there follow energies of cell activity of plants and animals as well as energies of psychics, conscience, and creative potencies of man.
True aims of the formation of the Universe are in the latent dynamics of genesis of SEs of substance forms (their substratum is energy) up to the human SE. In man, tissues of his body and cerebrum the quality of the substance seemed to reach its limit. The energy produced by man (substratum of his SE) should be superior in quality to energies produced by other substance forms. For this reason, in conformity with the spirit-system principles of causality, man is the acme of the formation of the Universe and, hence, Its hierarch.
Only man and his SE can be considered as the producer of such a form of materiality (energy) capable of becoming substratum of the Metaphysical Reality. Genesis of man means primarily such a self-development of his SE which could ensure its transformation into the spiritual structure (SST) capable of always existing irrespective of his body and of becoming the same factor for the Metaphysical Reality as PSE is for the Transphysical Reality. If man by virtue of the acquired self-consciousness (freedom of will) and arising social conditions deviates from prospects of reaching this goal, then the natural world guiding by supreme interests of the Creation presents an opposition to such human “evolution. This conclusion is valid for all SSFs of the Universe possessing self-consciousness.
What or who is hierarchy for man himself? In what system of goals and values should the hierarchy be sought? Answer to these questions should, seemingly, be sought beyond the boundaries of our Reality-in the Metaphysical Reality. The latter Reality as the spiritual integrity must be formed by the previous Reality-Physical Reality (our Universe)-and its self-conscious SSFs, and the Metaphysical Reality should be all-sufficient to further form the Creation. To imagine it, an analogy between the human SST and a PSE must be used once more, considering the appearance of the human SST as the onset of a new cycle of formation of the Creation.
The human consciousness (self-consciousness) material in nature should contain ideas on the Creation in the present state. The human SST (quality of its energy) should be extremely superior in “spiritual stuffing” to PSE. Genesis of SST of man as a self-motion of his spirit (SE) must be accompanied by filling his SE with the spiritual energy manifesting itself, seemingly, in his warmth, spiritual impulses, and needs in social service driving by feelings of honor, faith, kindness, and fairness. Manifesting spirituality man acts most frequently contrary to his mercenary interests. In the behavior of spiritual man interests of the Metaphysical Reality excel interests of the man as “substance form”. Such a man becomes the subject of the Metaphysical Reality to a greater extent than the Physical Reality. Such a transformation of the human SE (if it takes macroscopic scales) must be considered as the necessary condition for further evolution of the Creation. The creative character of formation of the Creation means the existence of risks connected with nonobservance of the spirit-system principles of causality (laws of evolution) and with arising cataclysms upon search for new ways of self-development.
The Creation can be realized only as Its Existence and functioning of Its Realities. It is only in this manner that the ontological dead-lock of the modern Weltanschauung can be overcome and numerous questions appearing before the mankind in different spheres of its existence can be answered. As the result of evolution of SSFs, therein the energy of different forms accumulates in the potential state. Man employs these energies transforming them into the kinetic state. The motivation of evolution of SSFs is as follows: to turn the external (environment) into the internal, i.e., to involve into a new integrity. The motivation of human activity is opposite: to turn the internal (potential) energy of SSFs into the external (kinetic) energy. This is the fundamental distinction between natural history and history of civilization. Only in the consciousness of man external manifestations of the reality enter into his internal content. This is the negentropic sign of genesis of the human SST and justification of the existence of our civilization before the Creation.
Interpreting trinity of the single entity of the God the concept starts from its adopted foundations of the appearance of the Universe: the spirit-system principles of causality, the SE nature of the corpuscular protomatter, and the creative character of its formation (self-organization). Each hypostasis of the God manifests itself as a substance form when creating Transphysical, Physical, and Metaphysical Realities. Participation of man in creating the Metaphysical Reality does not mean his estrangement from the God, since the human SE exhibits the Divine origin. Man becomes a part of the third hypostasis of the God if he did not renounce his Divine nature.
The human behavior, according to the spirit-system principles of causality and the general law of formation (self-organization) of the Creation, means following Christian commandments. It is easy to see that these commandments orient man toward activity in self-development of his soul. Christ calls for observance of the commandments not on pain of punishment (principle of reactivity) but for bliss (internal motivation) and eternity (future) of the human soul. In other words, as applied to the human behavior, the system principles of causality can be considered as the concentrated expression of the Christian doctrine described in the commandments and parables. For example, the Christian behavior of man (if the left check was slapped, turn the right check) can be considered as the system behavior. Such a behavior orients man toward the spiritual state, self-development, and behavior in interests of the future, as distinguished from the pagan behavior (an eye for an eye and a tooth for a tooth) and weak-willed obedience to the law (on pain of punishment) in the Old Testament. The spirit-system methodology of formation of the Creation substantiates philosophically many Christian postulates, and the approach of the concept to genesis of the human SST is consistent with the Christian doctrine on the perfection of souls.
The fate of the Creation depends on how man will solve his internal mental problems. The fundamental character of problems appearing before man, social structures, and mankind as a whole requires realization (by these latter) of their positions in formation of the Creation, responsibility for It, and prospects for immortality. Man has to come to the integral formation of his SST through cognition of not only his past, present, and prospects for the future, but also the Creation as a whole. The mission entrusted by the concept to man is inherent in all self-conscious SSFs (including those from other planets and cosmic SSFs on the whole) of the Universe.