Why is death also birth?

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If we recognize the existence of consciousness, which was previously called the soul, then consciousness, both appearing in the human embryo and leaving a person at the time of death, should, according to the law of conservation, exist before and after, but where and for what?

Keywords: consciousness, person, death, birth, reincarnation, beingness, hologram, Creation.

It is curious to look at the problem of death not from the side of its inevitability as the result of the final destruction of the body for the sake of continuation of the species in an updated state, but from the position of its necessity for something else.
Even without knowing the reason for this necessity, people nonetheless intuitively grasp it through the fact that reincarnation is acknowledged nearly by all religious denominations.
Indeed, this necessity manifests itself before our very eyes in the resemblance between death and birth—specifically, in the transition from being here to suddenly finding oneself there.
Little attention is paid to this fact, yet it is essentially key to understanding the issue, provided one views it from the perspective of a shift in consciousness rather than a change of body.
As is well known, according to the law of conservation, nothing vanishes without a trace. If we acknowledge the existence of consciousness within a person—what was formerly called the soul—then, by that same law of conservation, this consciousness must necessarily exist both before and after the life of a person, just as it appears in the human embryo and departs at the moment of death.
The only question is: what happens to consciousness after death, and why does it return to existence within time?
Both religion and science have attempted to answer these questions, yet their explanations are not particularly convincing, as there is no true understanding of the meaning of the otherworldly or the mutual influence between living beings and that otherworldly. There are merely isolated conjectures—such as the possibility of reincarnation—but the fundamental significance of this process, wherein consciousness returns to a new body, remains unexplored.
Let us illustrate this with a few examples.
Hinduism is the oldest religious trend.
Hinduism considers that outside the physical world there is the single and invariable eternal spirit (Brahman). Soul (Atman) of each being is part of this spirit. The majority of Hindus believes that soul is eternal, initial, true essence of each person. When the body perishes, the soul goes into another body where continues new life. Soul is substance which learns the world. A soul goes out of self-cognitive soul of the Universe, then she is being embodied in the person and after his death she comes back in self-cognitive substance of the world. The consciousness of the individual is not being saved, but the accumulated experience and information remain. The consciousness is not present after death. But the experience in individual soul remains and it is used in a new embodiment. Soul, thus, consists of self-cognitive elements which only gather in the specific person for the period of his life, then after death soul is being disintegrated on universal Atman's parts.
The destiny of soul in each new life is determined by its behavior in former embodiments so as no sin remains without the punishment, any virtue – without award. A person receives that and another, if not in this life, then in the subsequent embodiments of soul. Thus, level of every soul depends on behavior of a person at its embodiments.
The idea of repeated embodiments of soul is connected with concept of karma (action) and it is explained in detail in "Upani;ad". In brief, the karma is influence of set of actions of the person on his subsequent embodiments. The karma as though sets in motion a wheel or circulation of life and death (sansara).
Worldly pleasures are not sinful, but they cannot bring internal happiness, so the world is similar to a dream - it is transient and illusory. Bodies are created according to desires of soul. Soul can find any of bodies in order to fulfill own desires.
After a row of births of a soul is being disappointed in fleeting pleasures and starts looking for the highest (spiritual) forms of pleasure, in other words, soul realizes that the body is not its true nature, but own spirit is its nature. In this case, soul is not born any more, she is being exempted from Sansara and reaches rescue (Moksha) when all material desires cease.
Thus, soul during human life gains experience of terrestrial affairs, preparing for further transition to higher worlds. Therefore, embodiments in the human shape are not punishment for a fall of a person (how it is sometimes treated in Christianity), and life on the earth is not only useless suffering (the main concept of the Buddhism). Hinduism claims that terrestrial life with its duties (right up to duties of the soldier to protect the society) is the necessary condition of preparation of soul to the subsequent higher levels of development, - right up to the merger with Supreme Spirit.  All events are considered only as source of information and experience for developing souls. The need for actions remains at the following level of an embodiment of soul. But the priority of the purposes is being changed for each soul at the certain stage — the priority of actions at an initial stage of development of the human soul is being replaced by a priority of the estrangement and the comprehension of the highest spiritual essence of the world. Then soul is being reborn into a divine condition and important phase of priority of actions comes to this level also.
Sacred books of Hinduism consider four purposes for the human life. It is wealth and the power, pleasure and satisfaction of desires, the correct behavior, the deliverance from a cycle of regenerations. Two last purposes are considered as the main.
One of the directions of Hinduism, Advaita-vedanta, considers that after achievement of the final deliverance, or rescue (Moksha), soul (Atman) stops the existence as individuality and she is being dissolved in uniform and indivisible, impersonal universal spirit (Brahman), remaining forever in a condition of pleasure.
Hinduism does not provide a specific answer as to what lies beyond the physical world (beingness), other than to suggest it is some form of spirit. Nor does it specify the functions of this spirit in relation to the soul (consciousness) and the body. Most importantly, Hinduism fails to highlight the fundamental characteristics distinguishing the physical world (beingness) from the realm beyond—namely, the presence of the flow of time in existence and its absence in the otherwordly, which is thereby a state of non-being.
It is therefore reasonable to observe that, upon the death of the body, consciousness loses the ability to remain in the thick of events—that is, within the flow of time. Consequently, if consciousness still desires to gain knowledge, its only recourse for re-entering the stream of events is to return to the physical world.
In other words, the otherworldly (non-being)—or, according to Hinduism, the world’s "self-knowing substance"—cannot engage in self-knowledge without the current time (beingness); this is because the very process of cognition occurs through the union of body and soul (consciousness) solely within the state of beingness—that is, within the flow of events, or information (in the current time).
Thus, the soul (consciousness)—manifesting for the sake of self-knowledge both in the current time (beingness), so and "being"
in non-being—remains one and the same, given that non-being is devoid of the current time.
Hinduism does not explain how or on what basis all this manifests, limiting itself to various conjectures and speculations that rely, in essence, on purely earthly aspirations—a yearning for ultimate bliss, even at the cost of losing one’s individuality. This in itself betrays a failure to grasp the interaction between the physical world (beingness) and the otherworldly (non-being) in terms of the stability of whole Creation in the process of an endless change in consciousness, that is, creating the impossibility of its falling into non-being.
Buddhism considers eternal life as an infinite sequence of transformations by a way of change of body shells. Thus, acts of a person influence his essence: he receives or sufferings and humiliations, or the joy and well-being. Thus, its actions (karma) determine a fate of a person in this life and the subsequent embodiments. The relation to life as suffering is characteristic for Buddhism. Only the person can make the decision on an exit from a circle of sufferings (sansara). Thus, it should be noted that, unlike Hinduism which considers gods by various embodiments of the Brahman, Buddhism, how Buddha spoke, considers that gods are thought-forms of religious people, in other words, Hinduism perceives the world as the reality created by the highest essence, while Buddhism perceives the world as games of the mind created by a person.
Buddha's last embodiments in various bodies are described in "Dzhatakh" (Stories about birth), it is told there also how the person can reach the spiritual enlightenment. The body has to die, and "eternal "I" continue to live, and illusion of corporal pleasure is the main obstacle for achievement of the spiritual enlightenment.
According to the main direction of Buddhism, Mahajana, only reality is Buddha's state. The ignorance, attachment, disgust prevent the awareness of the state of Buddha. If a person manages to overcome them, he leaves the world of illusory life and reaches the state of nirvana. Nirvana is considered as reverse side of existence in regeneration circulation (Sansara wheel): if a person reached nirvana, he crosses limits of the circulation of births and death, but he does not lose opportunity to reveal itself and in the Sansara world. Thus, the reincarnation in Buddhism implies the development of the living being during which it leaves the world of sufferings of Sansara and it is being plunged into pleasure (nirvana).
Buddhism is just as inadequate as Hinduism when it comes to clarifying the state of the soul (consciousness) after death and identifying the grounds for the necessity of returning to beingness, as it posits the state of eternal bliss—Nirvana—as the pinnacle of creation. Moreover, Buddhism regards beingness as illusory, which renders reincarnation entirely meaningless. In other words, Buddhism is not concerned with the development of consciousness; rather, like Hinduism, it is essentially preoccupied only with the animalistic desire for the most pleasurable state—which it identifies as blissful Nirvana.
Daoism in China as well Buddhism, does not deny the reincarnation: it is said in "Zhuang-tszy", one of the main works of Daoism, that the birth is not the beginning, and death is not the end, there is a boundless life, a continuation without the beginning, life outside of space, continuity without the beginning in time.
All of this is largely true, but there is absolutely no basis for these assertions.
Shintoism in Japan acknowledges possibility of reincarnation too, considering that soul embodied in a new body, does not keep memories of the previous embodiments, but she can demonstrate the skills acquired in former lives.
Shinto in Japan also acknowledges the possibility of the reincarnation, holding that a soul incarnated in a new body retains no memories of previous incarnations yet is capable of manifesting skills acquired in past lives.
The Japanese, as always, display pragmatism in religion as well—but nothing more than that.
Views of Judaism on the reincarnation of soul are divided. The Jewish historian Iosif Flavy in "Judaic war" writes: "Souls on their (Pharisees) opinion, are immortal everything, but only souls of kind persons resettle after their death in other bodies, but souls of evil persons are doomed to eternal torments. Sadducees deny immortality of soul and any afterlife reward.
Reincarnation was recognized by such Jewish rabbis as Abraham Ben-Hiya, Levi of ibn-Habib, Nachmani, Bahya Ben asher, Itzhak Luriya, Shlomo Alkabetz, Chaim Vital and by the founder of the Hasidism Baal Shem Tov. Justification of the reincarnation arises for them from the problem of good god and the evil world: the suffering of pious people, innocent children in this life is being explained by their wrong behavior in past lives. Reincarnation laws are described in the work of Itzhak Luriya and Haim Vital "Shaar Ha-gilgulim" (Reincarnation gate).
Jews—apparently due to a propensity to make everyone live rightly—separate the evil world from a benevolent God, striving with all their might to distance themselves from what is wrong through the processes of the reincarnation; a notion that appears nothing more than naive when one considers the biological nature of a person.
Christianity, apparently, adopted originally idea of the reincarnation from Neoplatonists and Judaism. Proof of this is the following.
Christ said in the Gospel, the unquestioned authority of Christian church: "And pupils asked Him: "How does say scribes that Eli has to come before?" And Christ told them in reply: "Yes, Eli has to come before and arrange everything: but I say to you that Eli already came, both you didn't recognize him and did with him as wanted; and the human Son will suffer from them". Then pupils understood that He speaks about John Baptist". (The Gospel from Matthew, chap. 17). We will give also Christ's conversation with Nicodemus: "Nicodemus speaks: how a person can be born, being old? Really, he can enter another time into womb of the mother and be born? Jesus answered: truly, truly I speak to you: if you aren't born from water and from Spirit you can't enter God's Kingdom. Born from flesh is flesh; and born from Spirit is spirit. Nicodemus told in reply: how it can be? Jesus answered: you are teacher of Israel, and you don't know it?" (The Gospel from John, chap. 3). About the subsequent embodiments of soul tell also Christ's such words: "Truly I speak to you: there is nobody who would leave the house, either brothers, or sisters, either the father, or mother, either the wife, or children, or the earth for the sake of Me and the Gospel and would be not received in this time, among persecutions, a hundred times more houses, and brothers, and sisters, and fathers, and mothers, and children, and lands. And in the future – to the eternal life" (The Gospel from Mark, chap. 10).
Origen (the theologian) recognized by church as the Teacher, in the work "About Beginnings" (Riga. T. Butsen's publishing house. 1936) writes: "The nature of souls is not various it is one at all. And if they agree that the same potter means, undoubtedly, one Creator, it is obvious, being rescued and perishing souls are created not by various creators. God does pots by honourable or low on the basis of the previous reasons, the proof of the God's truth does not meet any obstacle" (p. 226). Origen also specifies the reason of change of souls in this or that side: "Everybody whom He created, He created equal and similar because He had not reason for a variety and distinction. But so as reasonable creatures are gifted with ability of liberty, freedom of will of everyone resulted to perfection through imitation to God, or entailed to falling through neglect. And in it how we already spoke above, the distinction reason between reasonable creatures consists: this distinction received the beginning not from the will or the decision of Creator, but from definition of own liberty (creatures). God, recognizing by fair to control by the creation in compliance with his merits, directed this distinction of minds to harmony of single world; He created as though one house in which have to be jars not only golden and silver, but also wooden, both earthenware, and some jars for the honourable use, others for the low. It is, I think, the variety reasons in the world; divine providence controls by each being respectively to movement or desire of soul. At such understanding Creator is not unfair because he comes with everyone on merits, in compliance with the previous reasons; the happiness or misfortune of the birth of everyone and all other conditions are not being admitted by casual, and, at last, existence of various creators or distinction of souls by the nature is not asserted" (p. 161). "… Creator provided to minds, created by him, random and free motions, of course, in order that the good was their own good in case if it will be saved on their own will" (page 156). "Soul, how we often speak, is immortal and eternal; therefore, we think that throughout numerous and infinitely huge and various centuries, she can condescend from the highest good to the extreme evil or from the extreme evil she can come back to the highest good" (p. 277).
Origen also writes and about community of souls in human civilizations: "God, everything that occurs in the world, turns on the general benefit and directs to the general prosperity of all life; those creatures which so were being removed from each other owing to a variety of souls, lead to some consent in activity in order to they, though by various motions of the souls, but after all worked for completeness and perfection of the single world. Their various movements go head skillfully to harmony and benefit of the united world; so, if some creatures need the help, others can help them, others excite abuses and competitions against the successful and all this in order to the diligence of these last was being found in struggle, and after a victory the estate, acquired by them by difficulties and sufferings, was saved more reliably." (p. 109).
However further, there was accepted opinion that resettlement of souls is impossible in 553AD on the Fifth Universal Cathedral in fierce fight. Souls are immortal and wait for the hour of the Last Judgement to revive together with Messiah arrival. Thereby, the church doctrine actually tried to eliminate the principle of the freedom of the will, along with this the conjuncture consideration of unconditional submission of believers to solutions of the highest church Cathedrals, as well as to any authorities was taken as the basic position of church. As a result in Christianity since that time it has appeared the opportunity to be as righteous now, instead of to strive to perfection both in this and in future lives. Confirmation to it, for example, is the doctrine about infallibility of the Pope, still existing in Catholic Church. Whole cohorts of "saints" appeared immediately, i. e. - infallible righteous persons approved as those not by divine Providence, but by special Church commissions. As a result, Christian church, having cancelled Christ's principles actually and having built at the center the dogmatism and the intolerance, has initiated own decay and decomposition as well as significantly slowed down the development of society and set up in it "mine" of final crisis: if there is no inevitable punishment for crimes, low deeds and thoughts, it is possible not to be afraid to do anything, having paid off from God's court by the indulgence.
Thus, Christians consider death to be the return of the soul from beingness to God, preserving the soul in eternity, thereby refusing at least some plausible explanation for what the soul should without any meaning stay in eternity, having visited beingness only once.
In this respect, they resemble Hindus and Buddhists, who view the soul’s ultimate goal not as a life fraught with anxiety, but as an abode free from such troubles—a perspective that makes meaningless the very fact of beingness by refusing to acknowledge beingness’s role in Creation not merely as a prelude to heaven or hell, but as an active component of Creation.
Materialists categorically claim that death is the irrevocable transfer of a person from life to oblivion, what is meaningless completely for a person's consciousness, if only because it should also disappear, but this is quite logical for materialists, since they consider consciousness to be the final product of an inanimate matter, and where can he go if not to disappear with the body, or rather, not to return again into inanimate matter.
That is, materialists eliminate consciousness in the same way as Christians the soul, forever from consistent participation in events that occur only in beingness.
It seems that existentialists, who believe existence, that is, life, to be the only interesting one, will reveal to us the truth of life and death, and they are really right that there is nothing interesting except life, but existentialists again come to non-existence after death.
Existentialists, when they talk about death, mean life, because death, they believe, is the absence of existence that does not interest them. This means that death can only be talked we can speak only in the context of approaching to non-existence.
For example, Heidegger writes about death like this: “We have conceived death existentially as what we have characterized as the possibility of the impossibility of existence - that is to say, as the utter nullity of Dasien (care)” [1, p. 354]; “… In its death, Dasien must simply take back everything” [ibid, p. 356].
Similar transfer of the problem of death to life, firstly, assumes that a person should always be in a state of anticipation of death, which can occur at any moment, indicating the end of everything, that is, - in a state of anxiety, thereby destroying various, including pleasant impressions of life, and, secondly, existentialists, like representatives of religious confessions and materialists, are not able to constructively look beyond the threshold of death, because they do not note any presence of life there.
The explanation for such paradoxical coincidence as a result of such, as it seems, completely different approaches to existence in beingness and after death, is that they are all humanists, who, as you know, believe that the basis of beingness is a person.
Therefore, Christians believe that after death, the soul is forever separated from a person, leaving his sinful body in it, and probably remembering in eternity how it lived in this body, since there is nothing else to remember.
Materialists at all deny the presence of the soul in the body, believing that consciousness is a natural consequence of the development of inanimate matter, fixing their attention only on the finite person in society as a product of social relations. Therefore, for them, a person quite naturally disappears after death, forever falling out of beingness, taking consciousness with him.
Existentialists do not notice consciousness (soul) at all, replacing it with care in beingness about beingness: “Care harbours in itself both death and guilt equiprimordially. Only anticipatory resoluteness understands the potentiality Being-for-guilty authentically and wholly – that is to say primordially” [ibid, p. 354].
Now the science partially admits the fact of existence of soul (consciousness), owing to the data obtained experimentally about independence of consciousness from a body, and does not consider reincarnation process as impossible, bearing in mind, for example, Jan Stephenson's researches [2]. He researched cases, when people (mainly — children aged from two till four years) remembered that already lived earlier, gave the checked facts and described the events connected with the hypothetical previous life. However the most part of scientists relate to this skeptically, it is obvious because the science cannot produce the direct evidence connected with soul, being limited only indirect which many consider doubtful.
The aforementioned views on the phenomenon of death do not answer the questions posed—namely, what consciousness "does" after the death of the body and why it appears within the embryo of a new human being, thereby entering the current time.
Despite the inherent difficulties in resolving this issue—stemming from the objective lack of a direct link between beingness and the otherworldly—an attempt can be made. This is possible, firstly, thanks to the discovery of the hologram and the description of its potential role in sustaining the functioning of Creation as a whole [3] as well as in the functioning of the human organism [4], and secondly, thanks to relatively recent discoveries indicating interactions between the  the otherworldly and beingness [5].
Therefore, more adequate solution to the problem of death, in our opinion, is the hypothesis put forward by us about the holographic "laying" between beingness and an infinity outside of time, since the consequences from it, some of which are briefly described here, look quite convincing.
In accordance with this hypothesis, there can be no only one beingness-creation, or rather, one beingness is incapable of manifesting itself without the help of extraneous forces - God, the Big Bang unknown by whom or what initiated, etc., what in itself indicates the helplessness of both idealists and materialists in relation to the genesis of Creation, which cannot be temporary, that is, to appear by someone's will or by randomness.
Our hypothesis demonstrates an infinity of Creation and the eternity of beingness, if the latter is being formed by the living beings, who therefore are a key element of beingness, without knowing about it.
The result of such actions of living beings in aggregate and separately makes it possible for these beings not only to live, but also to develop in this beingness, almost ideally structured for them, according to the principle of biological evolution for a certain period.
In addition, for the consciousness of the living beings, whose presence in them is difficult to deny, since without it, the living becomes the same as all other inanimate objects of beingness, the opportunity is given to develop, albeit discretely, that is, after the death of one living being, it appears in a slightly altered form in another being, which we observe in the evolutionary chain of increasingly complex and improving organisms right up to the appearance of beings capable of being aware of their actions and planning them to change their own environment.
These, the last in the string of all various living beings, in contrast to them, are already capable of changing the world around them in accordance with their projects, thereby accelerating the development of consciousness even more, as well as making it incredibly multifaceted.
From this position, living beings in their totality and individually as active in beingness by their more or less conscious actions at different levels is the only thing that can support the development of consciousness through them eternally.
It is therefore logical to assume that Creation does not exist as something random, spontaneous, arising as a result of some fluctuation, it is not clear at what moment, if we can talk about time, which actually did not exist then, but Creation is functioning thanks to eternally and constantly renewing beingness, which is formed by the living beings that automatically turn to  an infinity outside of time for this through its holographic projection.
Creation cannot be frozen and therefore devoid of development, since it immediately falls out of existence.
Creation cannot be chaotic, because it will immediately disintegrate, due to the initial instability.
Therefore, the laws according to which Creation is functioning, do not just keep it from stagnation, collapse or decomposition, but contribute to its development, the meaning of which cannot be laid down in dead matter, but is only in a living matter, since only a living matter is capable of development if only the living beings can perceive, process, preserve and transmit information.
It is precisely to keep Creation in a stable state, which needs for the development of the consciousness in the form of living beings, it is necessary the birth these beings, who in the course of their life continuously receive the new packets of data from an infinity outside of time, selecting from them, in accordance with the means available to them, that information, which is necessary for their existence, as well as updating themselves.
In addition, on the one hand, the living beings, as it were, animate through themselves and maintain this unmanifest infinity in a stable state thanks to the functioning of the applied beingness, the motor of which is the various living beings.
On the other hand, the living beings are born in order to the consciousness that manifests in them and through them, has not been standing, but has been developing through their communication and actions.
However, the renewal of each object of beingness has some limit that exists for all its objects, including living beings, when failures in the process of this ultra-high-frequency renewal occurring in frequency-wave basis of beingness lead to disorganization of the functioning of the organism, which now becomes unsuitable for the stay of consciousness in it, and it leaves this body, stating thereby the death of the body, but along with that - the renewal of consciousness, which immediately manifests itself in a new body for other life, forgetting therefore about the previous life, because it is necessary not for a person, but precisely for the development of consciousness in a new guise and in new circumstances.
Similar disruptions in the frequency-wave basis of beingness are the true cause of the destruction of the body, and in general, they are the cause of the disintegration of all objects of beingness, which therefore cannot but be finite.
Nevertheless, through these finite objects of beingness, and not otherwise, occur the manifestation in the form of beingness - of timeless, that is, an infinity, delivering through its holographic projection the information copies of all objects of beingness, including each individual consciousness, which living beings convert into beingness itself.
Besides, the death of living beings means a discrete renewal of each individual consciousness, which allows it to develop differently in a new living being, and so on - ad infinitum.
Thus, one can imagine that Creation consists, as it were, of three layers - an infinity outside of time, its holographic projection and beingness, in which th living beings are located.
It is interesting that in this version Creation turns out to be stable and manifests itself in the form of beingness with the living beings acting in it.
However, pundits hold the different opinion about the structure of Creation. They believe that the space around us with moving objects in time, that is, being felt by us, is nothing more than only one objective reality. which does not have any layers completely hidden for us. They also believe that this Creation-beingness in which exoplanets are located consists of an infinite number of universes. But they are unable to satisfactorily explain how they arise.
We, on the contrary, assume that Creation does not coincide with beingness, being eternal and infinite due to its special structure, which together with beingness includes two more specified layers. All of them, together, by their interaction, ensure, first of all, not their own existence, but the existence of the objects that is able to perceive, process, preserve and transmit information, being always active for this reason.
Therefore, only it - this active - can be the basis of Creation, which exists, in fact, only for the development of the active (in beingness, the active is consciousness).
The active, by definition, cannot stop in the consumption of information flows, always requiring additional portions of information for its own change in them, in what and is concluded its ability to develop, since everything else (passive) can only support this development, having no self-sufficiency, but being an equal component of Creation, which can be both a carrier of information and an infrastructure that ensures the existence and development of consciousness without which the active is also not able to manifest, and in this respect, the active and the passive are equal and main objects of Creation in the streams of information.
It is the active (consciousness in beingness), associated with the passive in beingness, that turns out to be included in the information flows, and is able to convert the information coming in the form of successive packets-impulses to the sense organs of the carrier of consciousness (alive), recorded on the wave-like formations of the hologram, into denser material objects, thereby forming both beingness itself and the living beings in it.
The basis of the association of the active and the passive in beingness is a formation of the passive matter in the form of molecular complexes, containing sensory organs, information processing centers, memory centers, centers that ensure the implementation of form-making abilities, as well as a genome containing appropriate programs for the growth of existence and development of a being in a certain environment.
It is only through this structural formation of the passive matter that consciousness gets the opportunity to flow into the flows of information, using them. Therefore, consciousness, as it were, covers the structural formation formed and updating by it from passive matter, as if energizing all the components of this formation, which begin to function according to the program laid down in them, starting from the embryo.
That is, the active (consciousness) does not unite directly with the structure formed by it, being another - the most organized wave matter of the hologram, but, like a source of energy for a radio receiver, connects the revitalized structure through itself to the hologram, which is an information bridge, connecting alive with an infinity outside of time.
In this process of forming the basis of a living thing from the passive matter and connecting it to a hologram, consists the revitalize of this formation out of the passive matter, that is, consciousness makes it susceptible to the surrounding in association with itself during its life (a certain period of time of growth, development and dying of a being), on the one hand, creating possibility to process information flows to ensure the stability of Creation, on the other hand, giving this formation, in association with it, opportunity in the allotted time to "enjoy" life, the basis of which is nutrition, reproduction and the desire to improve its own existence due to imperishable dissatisfaction with the present, which does not allow a living being to stagnate.
Therefore, similar association of consciousness and the passive matter of a certain form and structure creates a completely autonomous living being, which cannot be attributed to either the passive matter or the active, and it, therefore, as something in between, not realizing its main function - the keeper of stability of Creation and the builder of beingness, simply lives for oneself in the form of communities in consecutive generations in corresponding niches, mainly devouring each other, excluding the civilized human community, in which this process is no longer practiced.
In short, all three layers of Creation can be characterized as follows.
In an infinity out of time the active and the passive are merged into an inseparable whole.
But this unmanifest infinity, nevertheless, is able to "exit" into time, that is, into existence, through its own projection in the form of a frequency wave-like structure - a hologram, which provides, as an information bridge, the transfer of already identified and separated active and passive in the form of their copies, which are impulse sequential packets of information to the organs of sense of the living beings.
These beings, which are a key element of beingness, with the means available to them decrypt and select from the incoming sequential encoded data packets information suitable for their existence, and then convert it into their own surrounding in the form of objects of beingness together with a single consciousness, more precisely, with the help of a single consciousness of the hologram, participating thereby in the formation of all beingness.
As a result, it turns out Creation to be able to express itself through an infinite set of finite objects of beingness by means of the interaction of the active (consciousness) and the passive (things) both in the current calendar (general) time, and in own current time of each of the active (living) beings, that is, beings, possessing consciousness, and these beings cannot become infinite in this current existence of finite objects in the form of always up-to-date present , unlike consciousness, which is only temporarily present in a living body, more precisely, accompanying it and guiding it.
Therefore, at the moment of death, each individual consciousness has no one else to accompany, and it gradually falls out of beingness, restoring its connection with a single a consciousness of a hologram. However, consciousness, leaving the current time, which is formed by it only through its carrier - a living being, at the moment of the being's transition from life to complete disintegration again regains those information bases of a hologram that are close to it, and it turns out to be able to assess possible and interesting ways of existence for its own development in beingness upon subsequent appearance in it, which occurs at the same moment of dying, since there is no current time in the hologram.
Thus, for each individual consciousness at the moment of death of a living being, a connection is restored from its side with a single consciousness of the hologram, in which there is no current time, that is, its autonomous existence in the body ceases and it connects to a single consciousness of a hologram to choose the further path of its own development in a new organism, into which it falls at the moment of death of the former organism.
In this intermittent process of regular update of various organisms, which are finite in their existence in the current time, only the eternal life of consciousness in interaction with the passive matter is manifested.
As we have already noted, the ultra-high frequency holographic projection of an unmanifested (timeless) infinity cannot act perfectly, as a result of which in all objects of beingness, manifested in it due to the conversion into them of successive information packets-portions, due to failures in the hologram, deviations accumulate, preventing these objects from functioning in a certain mode, be it a planet, a brick or a person.
In other words, due to the accumulating failures in the hologram in relation to all manifesting and updating objects of beingness all these objects cannot but be finite, but the infinite is able to manifest itself through the finite discretely, which is what happens with consciousness in beingness.
However, in this respect, there is the following difference between inanimate objects of beingness and all living beings.
If the thing isn't capable to correct consciously the changes happening to it – at it as the passive there is no aspiration anyway to retain its peculiarity, which it is not aware, a thing has only elementary feedback mechanisms preventing its chaotic disintegration - then any living being, and not only a self-conscious being, by all possible means, which it has enough, clings to life. Thereby, consciousness keeps its main feature - the activeness, or the persistent aspiration to changes in itself and around itself.
Actually, "the immersion" of consciousness into the finite live existence over and over again is also a solution of the problem of preservation itself as the active.
Existence in things and among things, and also close to other forms of consciousness as alive, on the one hand, allows consciousness to correct the structure of own kernel on the basis of reactions of the surrounding on own actions not to lose ability to aspirations on preservation of the radical peculiarity – own activeness, and on the other hand, allows to try to use changes which it is capable to feel and/or to be aware anyway with advantage for itself, but not to the detriment.
The variety of situations in each finite existence for any individual consciousness means finding of sole individuality in an infinite number of particles of consciousness.
So goes the development of the living beings and consciousness in them, i.e. the initial frequency disruptions in the structure of the active does not lead him to disaster (the collapse, or loss of the form), since the kernel of the active is restored in the finite, that, moreover, makes the ultra-high-frequency wave-like holographic projection of an infinity out of time stable as a whole, and each particle of consciousness - capable to participate in the formation of time and, as a result, real worlds in time.
Thus, the finite is necessary to the infinite not only for functioning of the system of Creation as the timeless and along with that as the temporary system, which thereby is retained in equilibrium, but also for stabilization of the active in Creation, making the active by unchanging and eternal in its essence, yet infinitely changing,
In addition, the restoration of the core of the active in beingness is facilitated by the fact that the decaying passive objects of beingness by the energy of their own decay, as it were, feeds consciousness in alive, which, due to this, gets the opportunity to restore its core, in turn spending part of this energy of decay on the restoration of the passive objects in other forms, thereby renewing both oneself and them.
These are the consequences of the loss of form by finite passive objects, including the human body, which, disintegrating after death, becomes on a par with other passive matter, while its consciousness is not lost, but continues in another living thing, which it makes such. In other words, at the level of beingness, there is a process of updating, similar to that which occurs in a hologram with an ultra-high frequency, but in beingness the frequency of updating is incomparably less.
If each individual consciousness is both an independent particle of the unified consciousness of the hologram, and the entire hologram with all its resources, then the body is the bearer of consciousness for the manifestation of these resources in the time, formed by each living being.
As a result, each individual consciousness with the help of a single consciousness finds a program corresponding to its level of development and the desired changes in a particular embryo, and begins life first in searches of updated oneself with varying degrees of success, but indispensable finds, which are somehow found along the endless path of consciousness.
Thus, consciousness does not travel after the death of the body through some corners of the otherworldly "world", which is impossible, since there is no current time there, the formation of which begins with the sense organs.
Therefore, each individual consciousness of any being is forced to return to the embryo of a new life, finding itself renewed in it again in a different body, but without the memory of a previous life.
This memoryless return is not equivalent to arrival from oblivion, since the hologram (otherworldly) is by no means oblivion (death) in its pure form, but ultra-high-frequency formation with a kind of time in the form of infinity breaks, in which, however, any events are not present.
Reunited with her, each individual consciousness gets the opportunity to access any of the past lives and access to all secrets of beingness only for human consciousness, which it is able to comprehend on its own level. Along with that, a person's consciousness can evaluate own achievements in past lives, and accordingly choose something new for a future life, quite consciously "placing" himself at its beginning on one or another inhabited planet, at the required stage of the current reality. This can be a stage before the emergence of civilization, or any of the centuries of civilization.
Each individual human consciousness makes its decision on further progress in being in the borderline state of transition from life to death on the basis of a block of information concentrated in a holographic projection of an infinity outside of time, available for his understanding.
This borderline state is a process of gradual separation of consciousness from the body, which does not immediately lose its ability to function in the normal mode of forming own time. In this state, the human consciousness has not yet left the body completely, but has already received a two-way communication with the hologram instead of the previous one-way communication with a hologram from side of a hologram.
Having established thereby the direct connection with the hologram from its side, the consciousness of the dying person also receives appropriate access to the hologram databases.
In other words, this borderline state between life and death does not last long, but its time, even a fraction of a second - while the body is still alive - is quite enough for consciousness to use the resources of the hologram, to which it already has access: to get acquainted with the information from the databases of the hologram, which it recognizes, to solve current problems, and to draw up, accordingly, a program for the next life cycle to continue its own development in alive.
As soon as the death of the body occurs, that is, its final disintegration, each individual consciousness finds itself in the current reality, as if it did not leave this reality, but in a new body, more precisely, in its embryo, since any individual consciousness has a duty not only of its own development , but also the development of a single consciousness, as well as keeping Creation in a stable state of change, and all this is provided by nothing more than events that can happen to consciousness only in time, or in beingness, which is called therefore co-beingness or beingness from the expression "to be really".
That is, a individual consciousness is not "lingering" in the hologram, although it is a particle of it. because it is always "present" in it, moreover, it is not only a particle of the hologram, but also the very unified consciousness of the hologram, but this consciousness can manifest itself only in time, or in living beings. Therefore, each individual consciousness at the moment of death of the organism immediately finds itself in a new body for a new life.

Bibliography

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