The Basic Theory (18 Jan. 1998)

Refined again (19 Oct. 2001)

IMAGINING AT LARGE

HOW AND WHY UNIVERSES, LIVES AND HUMANS CAME INTO BEING

TITEL: IMAGINING AT LARGE

SUBTITEL: How and why the universes, lives and humans came into being

AUTHOR: Xin-Yan Zhang from CHINA

ISBN: 3-00-003088-3

CONTENTS:

CHAPTER 1 INTRODUCTION 1

CHAPTER 2 UNIVERSES 2

CHAPTER 3 LIVES 10

CHAPTER 4 BASIC ORGANISATION OF ORGANISMS 19

CHAPTER 5 ORGANISATION OF THE MIND 23

CHAPTER 6 ACTIVITIES WITHIN THE HUMAN MIND 25

CHAPTER 7 THE SOUL 29-33.

CHAPTER 1 INTRODUCTION

It is a fact that, no matter how little we might be aware of them, all our thoughtful actions, all scientific theories and all the social or economic systems are fundamentally based upon certain imaginations.

Though they are not scientific knowledge, those imaginations are our understanding of the knowledge. That is, they are the digestion and organisation of our knowledge, and they are something that tries to unify all the knowledge as a whole. They are an interface ever between the reality and the activities of human intelligence. And, they are complement to the gaps in our knowledge, those such as:

How is the existence behind all the phenomena?

What is the most macroscopic or microscopic existence? How did the universe begin? And how will it end?

What is the essence of life? And how was the origin of human life?

What and how is the human mind?

Is there anything that exists only as one's own self? And what is the meaning of human beings' existence?

What you will find in this book is a system of such imaginations, which is based on an ancient believe: All the existing things compose and are composed of one and the same thing. This thing was called Tao by the ancient Chinese philosopher Lao-tzu (c. 600 BC), was called Apeiron by the ancient Greek philosopher Anaximander (c. 610-546? BC), was called Dharma by Gautama Siddhartha, the Indian Buddha (c. 500 BC), was called Noumenon by the German philosopher Immanuel Kant (1724-1804), is more commonly called the Thing-in-itself nowadays, and will be called Reex (real existence) in this book.

All the descriptions, explanations and predictions about the basic appearances of the Reex are organised into 13 imaginations that are scattered in the next 6 chapters. First, we will focus on the basic appearances of the whole of Reex in chapter two. The 4 imaginations presented in this chapter explain the identical essence of matter, energy, space and time, the reason why our universe came into being, the present state of our universe, the states at its beginning and end, and the states before its beginning and after its end. Many phenomena such as light, gravity and supraconduction are also explained in this chapter. Then, we will focus on the basic appearances of specific portions of Reex such as life, basic unit of organisms, and human mind in rest of the 5 chapters. The 3 imaginations presented in chapter three explain what is the essence of life, define two kinds of lives with contrary natures, describe the principles of their evolution, and explain from where all the non-living matter in our universe comes, and suggest how the lives on the earth originated. The 3 imaginations in chapter four present the concept of the ultimate basic organisation of life, of which the bodies of all organisms, including the human bodies and minds, are made, and by which different lives are produced, maintained and evolved. The imagination in chapter five shows the general organisation of the human mind and in chapter six describes its activities. The phenomena such as consciousness, memory, intelligence and thinking are explained in those 2 chapters. Finally, in chapter seven, we will discuss the existing form and course of individual human self, exploit the meaning of human life and have the last imagination, the entire course of the human existence.

The theoretical framework of this book is composed of not only the concepts that represent all observed and observable phenomena but also the concepts that represent all unobservable phenomena and concepts that do not represent any phenomenon. All the four sorts of concepts together make this theoretical framework different fundamentally from either imagination in common sense or scientific theories based on limited phenomena. The scientific significance of those four sorts of concepts is not within themselves but among them. For this reason, I would suggest the readers of this book to concern themselves more to the relative relations among those concepts than those concepts themselves.

CHAPTER 2 UNIVERSES

There are a lot of things that are considered by us as existence. And the whole of all existing things is called as the universe. Scientists say, the universe at the most macroscopic level is an immense space containing thousands of millions of moving galaxy clusters, their magnetic and gravitational fields, and the 2.73°K cosmic microwave background radiation. Each cluster is an aggregate of thousands of galaxies. And each galaxy is in turn composed of millions of stars. More than one thousand million stars and large amounts of interstellar gas and dust consist of our Milky Way Galaxy. Among them, there is the sun, 1,392,000 kilometres in diameter and 330,000 times of the earth in mass. It travels with a speed of about 200 kilometres per second, orbiting the centre of the Milky Way Galaxy in a period of approximately 200 million years. The light released by the sun, only one part in 2,200,000,000 intercepted by the earth, is the most important energy resource for the organisms living on the earth. The earth, orbiting together with other planets around the sun once a year, is a planet with a total surface area 509,600,000 square kilometres and a total mass of 6x10²⁴ kilograms. There are 8 millions of species living in a thin layer where the earth's solid, liquid and gas meet each other. One species among them is us, the human beings with intelligent minds. Each one of the non-living and living things that compose the earth is a huge organisation of different atoms. Different atoms have different nuclei that are made up of different numbers of protons and neutrons. Each proton or neutron is in turn a combination of three quarks, which contain many levels of sub-units made up by even tinier waves and particles.

However, the first imagination of this book assumes that all the things described in the picture above are not anything intrinsic to existence itself but only intermediate products in the course where human mind and its environment change into each other. Such intermediate products may be called consciousness, memory or behaviour.

First, all the phenomena that we know by senses are such intermediate products, no matter whether we sense them directly by our sensory organs or indirectly with the assistance of observation devices. As such intermediate products, the phenomena that we have already observed are far less than one fourth of all phenomena that may exist, and may never more than the one fourth limitation. Second, all what we feel about our bodies, all our subjective feelings and emotions are such intermediate products. And third, all our ideas, including all the scientific concepts, such as length, dimension, motion, mass, energy, matter, time, space, force, wave, particle, entropy, black hole or superstrings, and all the scientific theories, such as Newton's laws of motion, Darwin's evolution, Einstein's relativity, Heisenberg's uncertainty principle, the quantum mechanics, the game theory or the chaos theory, and all the mathematical concepts and theories, are such intermediate products, too. Therefore, if there was no human mind or its environment, none of the 3 sorts of intermediate products might exist. Whatever we may know by consciousness, memory or behaviours is only the interrelation between mind and its environment but neither only the mind itself nor only the environment itself. Whatever we may know by consciousness, memory or behaviours is only the interrelation between mind and its environment. In other words, all scientific law or theories are based on certain phenomena, which, in turn, are based on the existence of human mind. Therefore, all our knowledge is always compounds of mind and its environment, and is never anything of pure mind or pure its environment. There is truce in the knowledge of science but this truce does not exist anywhere or anytime throughout the existence. It exists only in the connection between human mind and the rest part of the existence.

The first imagination has a twin brother, the second imagination. The second imagination assumes that there is an absolutely independent existence, the Reex, and it is different in 3 aspects from any consciousness, memory and behaviour. The differences are:

1. The Reex is the one and the only existence. Though consciousness, memory and behaviours may appear, disappear or change, the Reex itself can not be created or destroyed, can not be gained or lost, and can not be changed by itself or by anything else.

2. Not like consciousness, memory or behaviours which do not change autonomically, the Reex never stays as it is. It is in a state of eternal motion and autonomic change. Though the Reex itself may or may not appear as consciousness, memory or behaviours, all consciousness, memory and behaviours are merely the mental appearances of its motion and its gathering or dispersing caused by its motion.

3. Though consciousness, memory and behaviours are various and different to each other, all the Reex are always the same and of absolute self-identity.

Since the Reex is the only existence, the mind must also be a portion of the Reex and must also be a part of the whole of Reex. Since Reex can not be created or destroyed, the Reex that appear as consciousness, memory and behaviours are not created by the mind self and can not be destroyed by it, either. They only reflect the Reex's entering the mind, leaving the mind, or remaining, moving, gathering or dispersing in the mind. The consciousness caused by the Reex's entering the mind is called the perceptive consciousness, and all other consciousness is called the productive consciousness. Some of the perceptive consciousness appear as phenomena, senses, results of observations, and some of the productive consciousness appear as emotions, concepts, hypotheses, theories, scientific laws and imaginations. Since both the perceptive and productive consciousness only exist relatively to the existence of both the mind and the mind's environment, therefore, there is no pure knowledge or universal laws, and there is only human knowledge and human universal laws existing relatively to the human minds. For instance, if there were no human beings, there will be no mathematics in nature. And coexisting with human knowledge, there are also many other kinds of knowledge relative to the minds of other organisms and their environments.

1. FOUR STATES OF THE REEX

It is assumed by the third imagination that there are 4 states in one of which the whole of Reex has to be. Since the differences of those states exist only relatively to our minds, therefore, I will describe them with the relevant phenomena they may appear as in a human mind, though actually it is not possible for any human mind to sense all the 4 states.

One of the 4 states appears as all the phenomena of one extreme, and another one all the phenomena of the opposite extreme. The Reex in either of the two extreme states are called the pure Reex and the phenomena they appear as are called the pure phenomena. The rest two states appear as all the phenomena intermediate between what the states of the two extremes appear as. The Reex in either of the two intermediate states is called the dual Reex, and their appearances are called the dual phenomena. The difference of the two dual Reex is that one of them is changing towards the state of one extreme, and the another towards the state of the opposite extreme. And their appearances change correspondingly.

All phenomena that may exist are the appearances of the Reex in one of the four states. No Reex in one of the four states may appear as the same as those in other three states. Though to different extent and in different degree, all the Reex in the same state appear as the same phenomena.

The Reex may appear as different phenomena but itself does not have the differences of the phenomena it appears as. For instance, there is no difference between the Reex that appear as the phenomena that may be summed up with the productive consciousness such as matter and energy, macrostate and microstate, continuity and discontinuity, homogeneity and heterogeneity, symmetry and asymmetry, etc. The differences between those pairs of phenomenon groups only reflect the differences and relations between the motion and the density of the observed portion of Reex and the motion and the density of the mind of the observer.

If we sum up all the phenomena with the productive consciousness of energy and matter, then one of the pure Reex may be called the pure energy and the opposite pure Reex may be called the pure matter. The phenomena of the pure energy are what the Reex appears as when all the Reex gather within each other and go together in a one-way motion along one path of straight line. And the phenomena of the pure matter is the phenomena that the Reex appear as when all the Reex disperse from each other, and each goes in a reciprocating motion along extremely large numbers of paths of straight line.

Accordingly, the two dual Reex run in one one-way motion and a few reciprocating motions at the same time, and appear as both energy and matter at the same time, but the appearances of one of the two dual Reex are changing from more like pure energy to more like pure matter, and the opposite are changing to opposite direction. All the dual Reex vary in density, but none of them has the density of pure energy or pure matter. All the dual Reex have more than one path, but never as many as the pure matter or as few as the pure energy.

A portion of Reex that run along two reciprocating paths at the same time may appear as a two-dimension object, and that along three reciprocating paths may appear as a three-dimension object. A photon, for instance, is such a portion of dual Reex that appears as two-dimension object. One photon has one one-way path and two reciprocating paths, which are perpendicular to each other. The one-way path produces the photon's appearances of energy, and the reciprocating paths produce the photon's appearances of matter. Therefore, we can calculate the mass that one photon possesses if we know the speed and the energy of its motion in its two reciprocating paths.

Although every portion of dual Reex appears as both matter and energy at the same time, there always are differences between any two portions of dual Reex. One of them may appear more like pure matter or pure energy than the another. Therefore, we may call one portion of dual Reex the dual matter and the another the dual energy when comparing them with each other, even though no dual matter may ever appear exactly as the pure matter, and no dual energy may ever appear exactly as the pure energy. We will call one portion of Reex as a dual energy if comparing with another portion of Reex it appears faster, hotter, thicker in density, more changing, more microscopic, more unified, more synchronous, more symmetric, more evenly and equally distributed and having more time. And we will call one portion of Reex as a dual matter if comparing with another portion of Reex it appears slower, colder, thinner in density, less changing, more macroscopic, more different, more asynchronous, more asymmetric, less evenly and equally distributed and having less time.

The state of the whole or a portion of the Reex may change and correspondingly so does its appearances. Such changes are caused only by the changes in the density of the whole or a portion of Reex, because the paths of Reex's motion will become more curved when its density decreases and more straightened when its density increases. The pure energy will change into dual energy when its density decreases, and the pure matter into dual matter when its density increases. The dual matter may change into dual energy when its density increases, and the dual energy into dual matter when its density decreases.

The number of the paths of Reex's motion may change when its density decreases or increases and then appears differently. For instance, a portion of Reex may change from appearing as non-superconductor to appearing as superconductor when it gets one more reciprocating path. A portion of Reex may give out light when one of its reciprocating path changes into one-way path.

We may also sum up all the phenomena with the productive consciousness macrostate and microstate. Then the pure macrostate is what the pure matter appears and the pure microstate is what the pure energy appears. However, the Reex itself does not have the differences of macrostate or microstate. The whole of Reex may exist within any space no matter how small it may be, or may fill up any space no matter how large it may be. Not like the pure Reex, the dual Reex always appears as both macrostate and microstate at the same time. Though there are always phenomena of both macrostate and microstate in a whole of the dual Reex, certain phenomena of macrostate are only accompanied by certain microstate and both change correspondingly. The universe where we are now living, for instance, is such a whole of dual Reex in which its microstate is decreasing and its macrostate is increasing. In such a universe that there are both macrostate and microstate, we are allowed neither to use the microstate to explain the macrostate nor the opposite, because there is no cause-and-effect relation between them. They are only co-existences. Therefore, we are not allowed to say that the cells are more essential than the body or that the particles are more fundamental than the whole of the universe. And we should not believe that we could find the phenomena in our universe, based on which we might unify the general relativity and quantum mechanics.

We may also call the phenomena of pure matter or pure macrostate as the productive consciousness of the pure discontinuity, and call the phenomena of pure energy or pure microstate as the productive consciousness of the pure continuity. Human beings are living in a whole of dual Reex that appears as both continuity and discontinuity, and is therefore both separable and inseparable. We can separate two portions of dual Reex with a portion of different dual Reex between them, but we can neither separate the whole of the Reex into two portions with non-Reex between them, nor find any absolutely and completely empty place in the whole of Reex, in which there is no gravity, no thermodynamic heat, no space and no time. The space is the matter appearance of the Reex and the time is the energy appearance of the same Reex. Therefore, wherever there is space and time there is the Reex. There must be a Reex field around every object, which is a component part of the object. The Reex field has its own structures, and its Reex density decreases from the object to the periphery of the field. The size and the density of the Reex field are related in direct proportion with the matter phenomena of the object, and in inverse proportion with its energy phenomena. There might be an energy and matter exchange between the centre and the periphery of any such Reex field. Those Reex fields are composed of the Reex in such low density that may only appear as gravity. Therefore, those Reex fields may also be called as gravitational fields. All the 4 forces in physics, the gravitational force, the electromagnetic force, the strong and the weak nuclear forces, are essentially the same. They are all the matter appearances of dual Reex. For example, when a stone is thrown up, it appears more like dual energy and when it drops back, it appears more like dual matter.

And we may also call the phenomena of pure energy, pure microstate or pure continuity as pure time, and those of pure matter, pure macrostate or pure discontinuity as pure space. All the phenomena of time reflect Reex's one-way motion and all the phenomena of space reflect Reex's reciprocating motion. Wherever there is no Reex, there is no time and space as well. Therefore, the time can be measured as the speed of Reex's one-way motion and its density, and space can be measured as numbers of the paths of Reex's reciprocating motion and their lengths.

In a whole of dual Reex like our universe, both space and time are only properties of a gravitational field or an object. It is, therefore, the gravitational fields that mediate the travel of light. The space of our universe exists only where the objects and their gravitational fields exist. The whole of space of our universe is just as large as its general gravitational field, which is the aggregate of all individual gravitational fields. The space in the periphery of our universe may have more dimensions than that in the centre. Since the space-gravity is phenomena of dual Reex, it does not only have the appearances of matter but also has the appearances of energy, but its appearance of energy may be too cold to be observed by us. Could not the cosmic background radiation of 2.73°K microwave be the energy appearance of the general gravitational field?

2. ONE CYCLE OF THE WHOLE OF REEX

It is the fourth imagination that assumes the whole of Reex must change into each of its four states in turn but must not remain in any of them for ever and must not be in two or more of the states at the same time. Therefore, the existence of the whole of Reex must appear as a cycle of constant changing among the four states. The appearance of the cycle is, therefore, composed of one point of pure energy, one point of pure matter and two periods of dual phenomena with opposite directions. Let us call such a cycle of the whole of Reex as the year cycle, and call its pure matter point as the winter universe (The U. Winter), its pure energy point as the summer universe (The U. Summer), the intermediate period changing towards the pure energy point as the spring universe (The U. Spring), and the another as the autumn universe (The U. Autumn). The direction of the year cycle's evolution is from the U. Spring, through the U. Summer and then the U. Autumn, to the U. Winter, and finally returns to the U. Spring again.

During the period of the U. Spring, the whole of Reex gathers gradually and repeatedly, has fewer and fewer reciprocating motions, fewer and fewer appearances of matter and space, but more and more appearances of energy and time. Accordingly, the universe becomes smaller and smaller, hotter and hotter, more and more unified and equal. At the point of the U. Summer, the entire Reex gathers into one one-way path and therefore appears as pure energy. Light, gravity as well as all other dual phenomena disappear since there is no reciprocating motion existing at the point. During the period of the U. Autumn, the whole of Reex disperses gradually and repeatedly. Its reciprocating motions reappear and increase. The universe changes from one dimension into multidimensional world, and gets bigger and bigger, colder and colder, more and more different and unequal. Accordingly its time becomes less and faster. On the contrary to a bomb explosion, the expanding of the U. Autumn is a process of consuming energy and producing matter. At the point of the U. Winter, Reex becomes extremely big and thin and all its one-way paths disappear. And the attracting effect of its gravity becomes extremely strong as the whole of Reex appear as pure matter. Then the whole of Reex begins to gather up and enters the U. Spring again.

Since the year cycle is a continuous process without beginning or end, therefore, any of the productive consciousness that is based on a universe with a beginning and an end, whether it is the common sense or the religious bible or the scientific law, reflects only one part of the year cycle but not the whole of it.

The phenomena found in one of the four universes may never be found in other three. There is no phenomena of matter in the U. Summer and no phenomena of energy in the U. Winter. There are no phenomena of pure energy or pure matter in both the U. Spring and U. Autumn. Though there are dual matter and dual energy in both U. Spring and U. Autumn, the phenomena that could be found from the both are different because their initial states and directions of changing are opposite to each other. For instance, the phenomena of atom appear before the phenomena of star in the U. Autumn, but after in the U. Spring. We get many smaller pieces of dual matter after we split one piece of dual matter in the U. Autumn but we will get many larger pieces of dual matter in the U. Spring. Because of those differences and because all scientific concepts and theories represent various quantities and natures of observed or observable phenomena, all scientific laws that are based on certain phenomena only exist and are tenable within the universe where the relevant phenomena exist. What confirmed by replicated scientific observations and experiments in one space and time is not bound to be confirmed by the same observation or experiment in another space and time in the year cycle. The better a scientific law can explain and predict the phenomena within one universe, the more absurd outcome it may lead to when it is used to explain and predict the phenomena that may appear at the point of the beginning, the end of the universe, or even beyond its beginning and end.

The absolute truth or, so called by scientists, the theory of everything, may only be found from the pure energy. Therefore, it exists only in the U. Summer. In the U. Autumn, we can never find a theory of everything. How much we could know about the absolute truth depends upon how pure a dual energy scientists can manage in their experiments. However, at the most and the best, they could only find two general theories. And in the U. Winter, there is no nature law universally and generally applicable.

Human beings live in a universe where there are both dual matter and dual energy. Therefore, we must be either in the U. Spring or the U. Autumn. I believe that we are living in a U. Autumn, because scientists have found that the atomic nuclei appeared far before any human body in our universe. Therefore, what next we will concern ourselves with is the details of the U. Autumn where we are living. Since the U. Autumn begins from the pure energy of an U. Summer, we certainly want to know how the pure energy changes into all the stars, into all the plants and animals around us, and even into the human beings and human minds. You will find the answer in the next chapter.

CHAPTER 3 LIVES

Nothing exists in the U. Autumn has existed in the U. Summer. However, everything exists in the U. Autumn is only a natural development of the pure energy of the U. Summer. All the atoms, the stars, the plants, the animals, the human beings and the human minds are creatures of this development. The creative changes of the Reex happened in the development are called as lives. Though life does not exist in every part of the space and the time of our universe, it certainly does not occur only in biological bodies like living plants and animals, either.

Life is the appearances of the Reex. However, not all but only the dual Reex may appear as life, and not all but only some of the dual Reex that are in the following 3 states appear as life. The 3 dual Reex's states are called the pure life (L_pur), the spring life (L_spr) and the autumn life (L_aut). These 3 kinds of lives are the fifth imagination.

The pure life may be defined as the dynamic equilibrium state in which one portion of dual energy continuously changes into a relevant dual matter and simultaneously one portion of the matter continuously changes back to the relevant energy, and all the changes lead to neither increase nor decrease of the total amount of the matter and energy in the environment where the changes occur. The pure life may also be described as the following equation, where E is the relevant energy and M is the relevant matter:

Because all the dual Reex must change towards either pure energy or pure matter, therefore, the life must also change towards either direction. The life that changes towards pure matter, the same direction of the U. Autumn, is called the autumn life. Its equation is:

And the life that changes towards pure energy, the same direction of the U. Spring, is called the spring life. Its equation is:

Almost all the lives we may find existing in nature are either the spring life or the autumn life, both of which are combinations of the state of the pure life and the process of the pure year cycle. For instance, in comparison, the lives that produce the solar energy are spring lives, and the lives that compose the plants or the animals that live directly or indirectly on the solar energy are autumn lives.

Among all portions of the energy that participate in the changes of an individual life, the portion of energy that is changing from energy into matter is called the energy component of life, and the rest portions of the energy is called the direct energy environment of life. Among all portions of the matter that participate in the changes of an individual life, the portion of matter that is changing from matter into energy is called the matter component of life, and the rest portions of the matter is called the direct matter environment of life. The portions of energy and matter participating in the changes of an individual life become either its components or direct environment at random. The energy or matter component of a life is a constant quantity of Reex. The higher the Reex density of the direct environment is, the larger amount of Reex the components of the life contain.

All the rest of the dual Reex that coexist with an individual life but are neither the component nor the direct environment of the life are called the indirect environment of the life. The indirect environment may be divided further into the general indirect environment and the local indirect environment. The general indirect environment is the rest of the whole universe except the direct environments and the components of the life. A local indirect environment is a part of the general indirect environment. To an individual life, there may be a large number of local indirect environments but there may only be one general indirect environment.

There are many identical or different lives in any sort of indirect environment of life. The indirect environment binds their direct environments together and different lives may exchange matter and energy with each other through the same indirect environment. Those exchanges do not lead to any change of the total amount of the matter and energy in the indirect environment, but do lead to the formation of interrelation among the lives in it. And such interrelations among different lives appear as structures and processes of the indirect environment.

Since the whole of Reex becomes extremely large numbers of portions of pure matter in the U. Winter and become one portion of pure energy in the U. Summer, therefore, no life exists in either of them. Except the two points of the year cycle, life may occur spontaneously wherever and whenever there is dual energy. Lives do not only occur in the bodies of organisms but also in abiotic bodies, even in the environment in which there exists no matter. Life does not produce life. It is the motion of Reex that leads to the occurrence of life. A spring life occurs in the environment where the density of Reex is increasing, and an autumn life occurs in the environment where the density of Reex is decreasing.

The spring life consumes matter to produce energy and density-higher matter. The autumn life consumes energy to produce matter and density-lower energy. Their activities cause the properties and the quantities of the matter and the energy in their environments to change towards specific directions.

The lives themselves are always changing towards either the direction of the U. Spring or that of the U. Autumn. All their changes may be divided into 2 groups. One of them is called the energy change of life, and another the matter change of life. The energy changes of life are the changes in the quantity of the matter and the energy that compose the direct environment, and the consequential changes in the components of life. The matter changes of life are the changes in the form of the matter and energy that compose the direct environment of the life, and the consequential changes in the relations of matter and energy exchanges among individual lives in the indirect environment. The results of the energy changes of life are the occurrence and disappearance of lives in the indirect environment of life, and the results of the matter changes of life are the occurrence and disappearance of structures and processes in the indirect environment of life.

The energy change of life may lead to the disappearance of either matter or energy components of a life, both of which is considered as the death of the life. If the change is towards the direction of the U. Spring, there will be more and more energy and/or less and less matter in the direct environment of a life, less and less its energy components change into its matter components, and more and more its matter components change into its energy components, until all its matter components disappear. The state in which a life loses all its matter components is called the heat death of the life. If the change is towards the direction of the U. Autumn, there will be less and less energy in the direct environment of a life, less and less the energy components of the life change into its matter components, and less and less its matter components change into energy components, until all its energy components disappear. The state in which a life loses all its energy components is called the cold death of the life. The remained matter components of a life after its cold death are called frozon or frozons. An adult human body is composed of about 10²⁷ of atomic nuclei and the electrons around them. All of the atomic nuclei are such frozons.

The matter changes of life do not directly lead to any death of lives but lead to the changes in the relation of matter and energy exchanges among all the lives in the indirect environment. Therefore it may indirectly cause the death of the lives concerned in the changed relation, and it causes the death of the lives in the relation at the same time. Whenever the matter changes of life cause the heat death of an individual life, it will cause the cold death of another relevant individual life at the same time. The occurrence of both heat death of some lives and cold death of their relevant lives at the same time is called the organisation death. The organisation death happens all the time in the evolution of species and the development of individual organisms. Whenever the matter changes of life cause the disappearance of lives, it will cause the occurrence of another lives in the same place and at the same time, and consequent occurrence and disappearance of their relations of structures and processes in the environment at the same time.

No life may escape from the death caused by the energy changes, but all lives may continually exist as long as the results of their matter changes in favour with their existence. Therefore, the results of the progress of the year cycle are not always the occurrence and disappearance of lives, may also be the changes in their forms. The forms of life will become more and more complex as the U. Autumn progresses, but simpler and simpler as the U. Spring progresses. For instance, the core temperature of human body is about 30°C warmer than the average temperature of the seawater, which reflects the difference between the energy environment where the human lives occurred in the past and that where we are living now. The complex forms of human body are the favoured matter changes that keep the human lives from any energy change even though our energy environment has already cooled down enormously.

The occurrence and disappearance of individual lives in an indirect environment cause the occurrence and disappearance of relations of matter and energy exchange among the individual lives. The processes in which the existing individual lives in the indirect environment rebuild their relations and integrate with each other are called the reorganisation of the indirect environment. Since the year cycle is a continuously changing process, the existence of the indirect environment is a process of continuous reorganisation. The organisation of any indirect environment where the autumn lives predominate over the spring lives will become more and more complex as time goes on, whereas the organisation of any indirect environment where the spring lives predominate will get more and more simplified as time goes on. A human body is such a local indirect environment in which the autumn lives predominate over the spring lives. Estimation of a living indirect environment could be made more accurately if we do not only know its statistical distribution but also the probability of its changing direction and rate, because, as time goes on, the actual distribution of certain population in such an indirect environment will always drift more or less to either matter or energy than the results of any statistical investigation on it.

Though there are both the energy changes and the matter changes of life in the U. Autumn, the energy changes are getting less, slower and weaker, whereas the matter changes are getting more, faster and stronger. And it is just the inverse in the U. Spring.

The energy changes or the matter changes can be further divided into 2 groups of different changes, called the determined change of life and the random change of life. The determined changes are the matter or energy changes of life that are following the direction of the year cycle, and the random changes are the matter or energy changes of life that are going against the direction of the year cycle. All the changes of life are both determined change and random change at the same time. And both determined and random changes will equally lead to the continuous reorganisation of the indirect environment of life.

The continuous reorganisation of any indirect environment will lead to two contrary results, called the integration and the specification. The integration means that the individual lives in the indirect environment are becoming more and more like each other and have more closer relations, which makes the indirect environment appear more like energy. And the specification means that the individual lives are becoming more and more different from each other in their forms and interrelations, which makes the indirect environment appear more like matter. For instance, a fertilised human egg is an organism high in integration but low in specification in comparison with the adult human body. The development from the former to the latter is a process of continuous reorganisation in which new specification and new integration are continuously produced, while mean time each of them continuously conceals the other. An adult human body is always the best compromise of its integration and specification in view of its relation with the human society. However, since all organisms are lives changing towards the direction of the U. Autumn, the specification will gradually become predominating over the integration as time goes on during either the development of an individual biological body or the evolution of a species. There will come a day when the human bodies become so high in specification but so low in integration that it will be no longer dependable for the existence of human beings.

The U. Autumn where we exist rose from the pure energy state of a U. Summer about 15 to 20 thousand million years ago, and will fall to the pure matter state of a U. Winter probably 10²⁶ years later. Changing from the pure energy to the pure matter, the U. Autumn itself is a long course composed of extreme large number of intermediate states of the dual Reex. Everything that was, is and will be existing originates from one of the states, is itself one of the states and will change into one of the states.

Through the changes in the U. Autumn, the whole of Reex is getting lower in density, less evenly and equally distributed, more paths and more reciprocating paths in its movement. Its appearances are becoming more like matter, more macroscopic, more structures and processes, colder, more various, more asynchronous and asymmetric, faster in time, and so on. This is the direction of the U. Autumn.

This direction of the U. Autumn determines that there are fundamental differences among the lives occurred at different periods of the course of the U. Autumn. According to their differences, it may be considered as that there are 3 different kinds of autumn lives existing in the U. Autumn. The earliest one, which begins to occur at the beginning of the U. Autumn, is called the life of high energy. The latest one, which begins to occur at the end of the U. Autumn, is called the life of high matter. And the one in between, which begins to occur in the middle of the U. Autumn, is called the life of high organisation. Those 3 kinds of autumn lives are the sixth imagination.

The most typical life of high energy has one shared direct environment and many components but does not have the indirect environment. Its energy components are the energy almost like the pure energy, and its matter components are the most microscopic particles. Just like what the lives of plants and animals are doing today, the lives of high energy were metabolising energy and matter, reproducing themselves, sensing and responding to the changes in their environment about 20 thousand million years ago.

The higher the density of the Reex that compose the energy component of a life, the earlier the life will occur in the course of the U. Autumn, the shorter the life will exist, and the more frozons the life will produce, the heavier and the smaller the frozons will be. Therefore, the lives of high energy exist only a very short time. Their activities created the matter and the energy, part of which compose all the elementary particles that in turn compose all the stars, the plants and animals. The frozons created at the very beginning of our universe possess the highest Reex density and form the centres of galaxy clusters and galaxies.

No autumn lives may produce the frozons that are identical to each other; therefore, all the elementary particles produced by the lives of high energy are different from each other. However, the higher the Reex density of the energy components of a life is, the less different the forms of its matter components are and less different its frozons are. For instance, though no two protons or two neutrons are identical to each other, their differences are too small to be considered as difference to the human minds.

The most typical lives of high organisation have both direct and indirect environments. The Reex density of its components is neither so high as that of the lives of high energy nor so low as that of the lives of high matter. We can still find the approximately differences between the energy environment of the lives of high energy and that of the lives of high organisation by fissioning their frozons. For instance, all the biological lives are the lives of high organisation. Their matter components are chemical bonds and their energy components are the energy that produces those chemical bonds. The chemical bonds can be split with the energy of a few electron volts that is approximately similar to the energy that composes the direct energy environment of the biological lives. Nowadays, with the energy of more than 100 thousand million electron volts, physicists can produce a direct energy environment of 10¹⁴ degrees Kelvin, approximately similar to the environment at the 10^-12 second after the beginning of the U. Autumn. The Reex density of this energy environment is still very much lower than the one at exact point of the beginning of the U. Autumn. Such a great difference shows how cold our environment is for the lives of high energy. Therefore, many of the things that we call non-living matter are actually the matter components of the lives of high energy deeply frozen by the temperature of our environment. The earlier a frozon was produced in the past, the deeper it is frozen at present and the more it appears as matter. The lives that occur in non-biological bodies and biological bodies are essentially the same. Their differences are made only by their relation to the U. Autumn, that is, lives have been active in non-biological bodies before but are being active in biological bodies now and here.

The lives of high organisation are also different from the lives of high energy in the longevity of their existence and variation of their forms. Generally speaking, the lower the Reex density of the direct environments of a life is, the longer it exists, the more forms it develops into. For instance, the lives that produced all the protons and neutrons existed only in a period from the first microsecond to the first second of the beginning of the U. Autumn. As a striking contrast, the lives that produce all the plants and animals on the earth have already existed more than 4 thousand million years and are still active. Its long life gives the lives of high organisation more chances of developing various forms.

The lives of high organisation are neither so unified as the lives of high energy nor not so separated as the lives of high matter. Therefore, there are extremely complex relations of matter and energy exchange among individual lives of high organisation. The relations appear as the complex structures and processes of the indirect environment of the life. The complexity of the lives of high organisation is their own nature and is the inevitable outcome of their developments in the U. Autumn. The complexity is not an evidence for the existence of a creator or God.

As the U. Autumn progresses further and further, all the direct environments of lives will become smaller and smaller and the existence of lives will become more and more dependent on the matter and energy exchanges among different lives in the indirect environment. The matter and energy that an autumn life gains may come from either a spring life, such as that plants from the sun, or from another autumn life different in forms, such as that carnivores from herbivores and herbivores from plants. More complex an organism is, more its existence depends on the matter and energy exchanges.

The most typical lives of high matter have indirect environment of life but do not have the direct environment of life. Its energy components are the energy almost at the absolute zero of thermodynamics, and its matter components are the matter almost like the pure matter. It may not yet exist in our universe.

The lives of plants, animals, including human beings occur in the bodies that are composed of nucleic acids, proteins, sugar molecules and fatty acids. Such bodies are called biological bodies or organisms, and the lives that occur in the biological bodies are called biological lives and all the biological lives are the lives of high organisation. As any other kinds of lives, the biological life has its own position in the year cycle. Biological life can occur neither in the U. Summer because there exists no matter, nor in the U. Winter because there exists no energy. And the energy and the matter that compose the biological lives are not the same as the energy in the U. Summer or the matter in the U. Winter. Biological lives can not occur in the U. Spring too, because the direction of changes there is just the invert of the U. Autumn's. In the U. Autumn, biological lives occur much later than the occurrence of the nuclei produced by the lives of high energy, but if the biological lives might occur in the U. Spring, they have to occur much earlier than the occurrence of any nucleus because it is the lives of high matter that occur at the beginning of the U. Spring and the lives of high energy occur only at the end of it. Therefore, the biological lives are the autumn lives that only occur in the U. Autumn, maybe only in its very early stage.

As other lives, the origin of autumn life is always the result of the occurrence of certain energy. The energy that caused the origins of the biological lives on the earth came first from the forming course of the solar system, especially the earth. The formation of the solar system began about 5 thousand million years ago as a lot of cosmic dust was gathering into many centres. Ninety nine per cent of the dust forms the sun and rest of it forms the other 9 stars. As more and more matter of the dust gathers together, some of them change into various forms of energy. This energy first led to the rise of the activities of the spring lives in the stars. Their different mass determined that different solar stars had different patterns of activities of the spring lives various in their length, Reex density and products.

The activities of spring lives gradually fell off as the increase of the mass of the stars gradually stopped. As the spring lives decreased, the autumn lives increased in the stars. The autumn lives consumed the energy and created new forms of matter in the stars. The activities of the spring lives ended, at least ended from their surfaces, long time ago in all the solar stars except the sun. The activities of spring lives in the sun provide the second source of energy that influences the activities of lives, mainly the autumn lives, on other stars. Their different distances from the sun determined that different solar stars had different patterns of autumn lives, underwent different developmental course of the autumn lives, and have different products of their autumn lives. Therefore, it is the earth's mass and its distance to the sun that determine that all the plants, animals and the human beings with intelligent minds may occur on the earth.

About 4.5 thousand million years ago, the earth of lava began to cool down. During its cooling course, various autumn lives occurred, then died and left masses of new molecules as their frozons. The first generation of lives concerning the large biological molecules, called as biological lives of earth energy, occurred at a temperature point of the course where the environmental conditions made it easy for the carbon atoms to form or break bonds among themselves or with other atoms. The matter components of the biological lives of earth energy were different DNA molecules. They were living DNA molecules, reproducing themselves fast in large quantity and great variation and living in large but localised environments instead of in cells. As the results of their activities, a sea of primary DNA molecules of all the possible permutation and combination were left, long before any cell, any protein or any RNA came into being. All the chromosomes now found in all the cells of all the plants and animals are actually good or bad copies of the primary DNA molecules.

As the energy environment gradually became lower and lower, the second generation of biological lives rose on the base of the ready-made chromosomes. There are two different sorts of them, called the biological lives of solar energy and the biological lives of chemical energy. The former take the energy from the sunlight as their energy components, the latter the energy released by biochemical reaction. They both have various RNAs, proteins, sugar molecules and fatty acids as their matter components.

Both the biological lives do not create new primary DNA molecules, but their developments along the direction of the U. Autumn did create all the other large biological molecules, individual combination of primary DNA or chromosomes, cells and multicellular organisms. And now their most creative fields are moving from individual organisms to their organisations. New organisms rose from the primary DNA molecules might be 20 million times more than the organisms found nowadays but most of them have already been eliminated by natural selection. Nowadays, all the living microorganisms, plants, animals and our human beings are the appearances of the two lives. Human beings rose from one species of the lives of chemical energy though the lives of modern human beings depend upon a complex sources of energy. In comparison, the two biological lives today are exactly the same as they were at their very beginning. They have the same energy and matter components. Their activities still have to be based on certain replications of the primary DNA molecules. The only difference is that the indirect environments of life in which the early biological lives were maintained were much simple than those for modern biological lives, because the direction of the U. Autumn decides that there will be less and less energy appearances but more and more matter appearances in the indirect environments. The more and more complex indirect environments are the only things that the evolution of the biological lives have created over more than 4 thousand million years and are still creating now.

There have been changes happened to the replications of the primary DNA molecules. However, there might be no direct cause-and-effect linkage between the origin of a new species and the changes happened in its precursor's chromosomes. The chromosomes have only decided what the creative power of the biological lives might not do but not what they should do, nor how and when they do them. It might be predicted that if planting only human chromosomes in a fertilised egg of other animals, a normal human baby could not be brought out at the end of its development. Species might continuously evolve without any gene changes until they reach the limitation of their chromosomes. For example, human beings might have lived as aquatic animals, amphibians and terrestrial animals during the evolution but might have all the time carried the same or almost the same chromosomes as we have today! Changes in chromosomes and in indirect environments have been human being’s two legs when we walked on our way of evolution and natural selection.

What we described above, the origin of biological lives on the earth, is the seventh imagination of this book.

Though they might not occur in every U. Autumn, plants, animals and human beings may always come into being from the same environment and the same course. If we can find another environment as same as the solar system and the earth, we will always find the same plants, animals and human beings there just as those have been found on the earth. And the human beings we may find from another earth will have the similar heads and the similar bodies as we have. Generally speaking, we will find the future of ourselves from another older earth and the past of ourselves from another younger earth.

We can see from this chapter that biological lives are the autumn lives of high organisation, which occur only in the U. Autumn. A cell, a plant or an animal is an organisation of the biological lives. How do biological lives organise into an individual organism and its environment? We will have an explanation in the next chapter.

CHAPTER 4 BASIC ORGANISATION OF ORGANISMS

Unlike the lives of high energy or the lives of high matter, all the lives of high organisation depend on the organisation of the indirect environment for their occurrence, existence and continuous reorganisation. It is the eighth imagination that assumes that every indirect environment of the lives of high organisation, either the general indirect environment such as our universe or any local indirect environment such as a cell, a plant, an animal, a society, is composed of many basic units that are fundamentally identical with each other.

This basic unit is not the cell, otherwise the lives of high organisation might not exist before the occurrence of the first cell, may not exist below or above the level of cell, or in non-biological bodies.

The basic unit is the organisation of the components of an individual life of high organisation, its direct environments and its local indirect environment. The local indirect environment is composed of two parts, in one of which dual energy or dual matter moves towards the direct environments, called the input part of the basic unit, in another one of which dual energy or dual matter moves towards the general indirect environment, called the output part of the basic unit. And the direct environment and the components of life are together called the reaction part of the basic unit. Since the activities in the input part may be described as inputting information, in the reaction part as having memory and in the output part as outputting behaviour, the basic unit is therefore called the information-memory-behaviour system, or the IMB system for short. Other local indirect environments that connect directly or indirectly with either the input part or the output part of an IMB system are together called its environment. An IMB system is the most basic unit where an individual life of high organisation may occur, exist and undergo the continuous reorganisation. For instance, all the bodies of micro-organisms, plants and animals are composed of the IMB systems.

An IMB system contains either an individual spring life that consumes matter to produce energy or an individual autumn life that consumes energy to produce matter. The changes both from matter to energy and from energy to matter are called the life change. There are two other changes happening in every IMB system, which are called the transform change and the transfer change. Neither the transform changes nor the transfer changes produce matter or energy. The transform change is the change in the form of a portion of matter or energy in an IMB system, and the transfer change is the change in the location of a portion of matter or energy in an IMB system. The changes happen in the input part and the output part of an IMB system are mainly the transform changes, and in the reaction part are mainly the life changes. And the transfer changes happen in all the three parts. The activities of the mind can not be explained only with the activities of the nerve impulses and neurotransmitters, because the nerve impulse moving through a nerve or the neurotransmitter moving through a synapse is only transfer change, and the nerve impulse changes into neurotransmitter or vice versa is only the transform change.

The input part connects an IMB system with the part of its environment as the sources of the matter and energy it inputs, and the output part connects an IMB system to the part of its environment as the outlets for the matter and energy it outputs. The reaction part of an IMB system connects both the input part and the output part, and it functions as a reactor where matter and energy interact with each other.

Matter and energy may get into an IMB system only through its input part and may get out of an IMB system only through its output part. The matter and the energy input by the input part are highly selective, depending on the input part's properties, its working state and which environment it connects with.

Relative to an IMB system, the dual matter or the dual energy input from its environment into the IMB system is called the information, and those output out of the IMB system is called the behaviour. And, in comparison, the dual matter or the dual energy existing in the IMB system before the information is input or after the behaviour is output are called the memory.

Though all the information, the memory and the behaviour are dual Reex, the dual Reex of the memory never appear as the same as the dual Reex of the information or the behaviour. The memory may appear more like dual energy in an IMB system, and then the information and the behaviour must appear more like dual matter. The relation among them is called the M-E-M relation. The memory may appear more like dual matter in an IMB system, and then the information and the behaviour must appear more like dual energy. The relation among them is called the E-M-E relation. The life in an IMB system with the E-M-E relation is autumn life and with the M-E-M relation is spring life.

The information and the behaviour of the same IMB system are essentially more like each other. The only difference is that their moving directions, relative to the system itself, are opposite to each other. The information moves from the environment to the system and the behaviour moves from the system to its environment. Both of them lead to life changes. The life changes caused by the information happen in the reaction part of an IMB system, whereas the life changes caused by the behaviour happen in other IMB systems in its environment.

However, the information that an IMB system inputs is never the behaviour it outputs. Information, after it enters the reaction part, will become a part of one of the two direct environments in the reaction part, which is opposite to the direct environment composed by memory. For instance, if the memory composes the direct matter environment in an IMB system with E-M-E relation, the information will become part of its direct energy environment, whereas, when the memory composes the direct energy environment in an IMB system with M-E-M relation, the information will become a part of its direct matter environment. The behaviour is the products of the life in the direct environments.

A living organism is nerve equal to an IMB system, because one living organism is always composed of more than one IMB systems and not all the parts of all the IMB systems that compose an organism exist within the body of the organism. Among all the IMB systems that compose one organism, some of them have all the three parts within the body of the organism, but some others may have only two or one or even less part within it and have the rest parts in the environment of the organism. Therefore, an IMB system may not only exist within an organism but may also exist within a group of organisms or within a whole of organisms. The parts of one IMB system at one time may become parts of another IMB system at another time. One certain part of one IMB system may become any part of another IMB system. And the parts of one IMB system at one time may become parts that do not belong to any IMB system at another time.

The IMB systems that exist completely within an organism produce the organism's individual behaviours and the IMB systems that exist only partly within an organism produce the organism's group behaviours or the behaviours of a whole. Since it is composed of many different IMB systems, every organism will simultaneously behave as an individual, as a member of groups and as a part of a whole. For instance, an adult human body is composed of about 1.815 cells. Each of the cells is composed of many IMB systems, some of which exist completely within one cell and produce the cell's individual behaviours, some of which exist in a group of cells and produce their group behaviours, and some of which exist in all the cells of the body and produce the behaviours of the whole body.

It is the ninth imagination assuming that the human mind is also the IMB systems. The mind is composed of the IMB systems and is itself an IMB system. In basic organisation and principle, there is no fundamental difference between the IMB systems that compose the human mind and those that compose the rest parts of the human body or bodies of any other organisms. What the human mind is different from any other IMB systems is its position in the structure and process of the U. Autumn. Relative to the U. Autumn, the human mind is the product of other IMB systems and also produces other IMB systems. The existence of the human mind depends on the matter and energy exchanges with other IMB system, and it is also depended for the existence of other IMB systems. No matter what wonderful things the human mind have created or will create, we should still be aware that it is the lives before the human lives created the atoms, the stars, the plants and animals on the earth, and the human beings and human minds themselves.

There are much more IMB systems than cells in a human body. Most of the IMB systems produce individual behaviours, some produce group behaviours and fewer produce the behaviours of whole body. However, not all but only some of those behaviours may be called as the human behaviours. The human behaviours are only the behaviours in which all the cells of a human body behave as a whole relative to the human body's environment and only the behaviours that are produced by the IMB systems that compose the human mind. Still not all the behaviours produced by the IMB systems that compose the human mind may be called the human behaviours, some of which may be called the plant behaviours, some may be called the animal behaviours, only those related with other individual human beings, the human society and the whole human beings may be called the human behaviours. All the IMB systems that produce the three sorts of behaviours are together called the self of an individual human being or a human self for short.

Still, not all the three sorts of behaviours mean the same to the existence of the human self. For instance, the cells in the body of patient in vegetable state will continuously produce individual behaviours, group behaviours, some behaviours of whole body and maybe even some mind's plant behaviours and animal behaviours, it is only the human behaviours that they can not produce, which makes the human body live but no longer live as a human being. It is the tenth imagination that a human being can be defined as the unification of a living human body and the human behaviours.

However, it is still wrong to deduce that every other organism may have a mind as the mind that the human being has, because not all organisms have nerve cells, brains or highly developed cerebral cortices, all of which are the very basis of the human mind. The organisation of the human mind will be discussed in the next chapter.

CHAPTER 5 ORGANISATION OF THE MIND

A human mind is a part of a living human body. The part of a human body where the human mind mainly exists is called by anatomists the nervous system, including the brain, the spinal cord, the ganglia and the nerves, and its peripheral apparatus such as sense organs and motor organs. Since the human mind is only a part of them, the organisation of the nervous system and its peripheral apparatus therefore may be divided into two parts, the mind and the non-mind part.

As any other part of the human body or any other part of the nervous system, the human mind exists as a course. The organisation of the mind described below exists around the middle of the course during which a person lives a physiologically independent life.

FIGURE 5.1. ORGANISATION OF THE HUMAN MIND

The areas between the peripheral circle and the central circle are the hereditary parts of the mind. The areas within the central circle are the acquired parts of the mind. Area 1, 2 and 3 are the intermediate brains. Area 4 is the OM. Area 5 is SM. Area 6 is MM. Area 0 is the CM. Area 7, 8 and 9 are the IMs. The solid stripes in each brain are where the consciousness is produced.

As shown in Figure 5.1, the organisation of human mind is composed of three parts, called the sense brain (SB), the organ brain (OB) and the motor brain (MB). The sense brain has connections more directly with the sense organs composing the surface of the human body. The motor brain has connections more directly with the skeletal muscles. And the organ brain has connections more directly with internal organs. The exchanges of information and behaviour between the organ brain and internal organs are transferred through both the autonomic nervous system and the circulatory body fluid. There are 3 intermediate brains that have connections more directly with the sense brain, the organ brain and the motor brain.

Each of the brains is composed of two parts, called the hereditary part and the acquired part. The acquired parts are newer than the hereditary parts in evolution and individual development. Besides having their own acquired parts, the sense brain, the organ brain and the motor brain have a shared part, called the central memory (CM). The CM is the core part of the mind. Reex that moves towards the CM is entering the mind and otherwise is leaving the mind. The area 4, 5 and 6 in the acquired parts may also be called together the peripheral memory or individually the memory of the sense brain (SM), the memory of the organ brain (OM) and the memory of the motor brain (MM). And the area 7, 8 and 9 are called the intermediate memory (IM). This organisation of the human mind is the eleventh imagination.

As any local indirect environment of life, the human mind is composed of many different IMB systems. However, the mind does not contain all the parts of all the IMB systems that compose it. Some of the systems are partly in the mind and partly in the rest of the body, called the plant system, some of the systems are completely located in the mind, called the animal system, and some of the systems are partly in the mind and partly in the environment of the body, called the human system. All the three sorts of systems together compose the organisation of a human self. The activities of the human self will be discussed in the next two chapters.

CHAPTER 6 ACTIVITIES WITHIN THE HUMAN MIND

To the contrary of many people's believe, the human mind itself is not a transcendent information processor, memory user or behaviour producer, but is only a local indirect environment of life composed of many IMB systems. The only things that may be found in the human mind are information, memory, behaviour and their intermediate and transitional products. Their life changes, transform changes or transfer changes appear as the activities of the mind such as the phenomena of consciousness, intelligence, thinking, etc. This is the twelfth imagination.

Relative to the dual matter of memory, the consciousness is a dual energy produced by the spring lives in the mind. The energy of information that a mind gains from sense organs or from other sources never appears as consciousness in the mind. Whenever consciousness occurs in a mind, the mind is not gaining or feeling the energy but only producing it. Consciousness is produced in the hereditary parts of the mind. Afterwards, it always flows towards the acquired parts of the mind and the central memory, and it may cause memory's life change. Essentially, consciousness is also energy of information.

The energy of consciousness is not the whole mind but only a component part of it. This part of the mind is produced by the other parts of the mind that do not present as consciousness. The consciousness alone does not sense, does not remember or recollect, does not think, does not feel or will, does not move the limbs and trunk, does not speak or smile, and does not drive or rule the mind.

There are different sorts of consciousness and they are produced in different brains, which produced in the S brain is called the CS (the consciousness of the S brain), in the O brain the CO, and in the M brain the CM. The CS is the perceptive consciousness, which is what we see, hear, sense by touch, smell, taste and so on. Both of the CO and the CM are the productive consciousness. The CO is the emotion, desire and internal feelings. And the CM is what the mind recollects or creates in the forms of language, symbol, image or others. Each of the CS, the CO and the CM is produced in a special area in its relevant brain. Please refer FIGURE 5.1. for the locations.

Besides the energy of consciousness, there are many other kinds of energy produced in the mind. One of them is called the energy of waking. Just like the human body can only work at certain range of body temperature, the energy of waking is equally and widely produced in the mind as an internal energy environment for the activities of the mind in its waking state. What makes the difference between the waking state and the sleep state of the mind is only whether the energy of waking is produced or not. The control information for producing the energy of waking is input from the non-mind part of brain. Relatively, the mind is predominated by the spring lives when in its waking state and therefore produces more consciousness and behaviour, but is predominated by the autumn lives when in its sleep state and therefore produces more memory.

Relative to either the energy of consciousness or the energy of waking, the memory appears as dual matter. As dual matter, the memory appears as the structures of the mind. All the structures of the mind are its memory. There are two different kinds of memory, called the hereditary memory and the acquired memory. Though more hereditary memories are formed before the time point of the birth and more acquired memories are formed after, the time point of the birth does not distinguish the difference of them. The hereditary memory is the structures formed as the result of the interaction among the lives in the same body, and the acquired memory is the structures formed as the result of the interaction among the lives in the same body environment. The hereditary memory composes the hereditary part of the mind and the acquired memory composes the acquired part of the mind.

The memories are either the matter components or the direct matter environment of the lives in the indirect environment of mind. The various energies such as the consciousness, the waking and many others are either the energy components or the direct energy environment of the lives. And the principles of the activities of the mind are the principles of the indirect environment of life. The spring lives in the mind consume memory and produce the dual energy of consciousness, behaviour or others. The autumn lives in the mind consume the consciousness and produce the dual matter of memory. Both the spring lives and the autumn lives undergo the energy change and the matter change, which lead further the continuous reorganisation of the mind.

The relations among the lives in the indirect environment of the S brain simulate in some way the world outside the human body and are together called the internal world (inW). The relations among the lives in the indirect environment of the O brain simulate in some way the human body of a person and are together called the internal self (inS). The relations among the lives in the indirect environment of the M brain simulate in some way the activities of the body in the world, such as the movements of limbs, trunk and face, the words and sound the vocal cords make, and the various images and other senses, and are together called the internal behaviour (inB). And the relations among the lives in the intermediate brains simulate in some way the relations among the inW, the inS and the inB, and are together called the internal relation (inR). Since all the brains are composed of the hereditary parts and the acquired parts, there are both the hereditary and the acquired relations in each of the inW, the inS, the inB and the inR.

The components of the inW, the inS and the inB can act autonomously as what they simulate and can act on and react to each other according to the relations that they simulate. After being produced, the energy of consciousness may join these activities and it may initiate some of the activities.

All the relations in the inW, the inS, the inB and the inR may be divided into the structure relation called S knot and the process relation called P knot. Both of the knots are organisations of more-few relation. Because the more-few relation, the P knot enable a person's mind to know a course without the limitation of the time at which his body exists and the S knot enable a person's mind to know a structure without the limitation of the space where his body is located.

Both knots may further be divided into hereditary knots and acquired knots. The knowing produced by either the acquired S knot or the acquired P knot is the productive consciousness. The productive consciousness is always a complement to its relevant perceptive consciousness and is always a guess about other perceptive consciousness related with its relevant perceptive consciousness.

Both the acquired S and P knots can be divided further into the knowledge and the experience. The source of the relations in the knots of knowledge is the relations within the perceptive consciousness; the source of the relations in the knots of experience is the relations among the perceptive consciousness. The relations in the knots of experience are formed by the statistical activities in the mind's acquired parts. Therefore, an S knot of experience may present the probability of correlation for the structure relations among the concerned perceptive consciousness and the productive consciousness, and a P knot of experience may present the expectation value for the process relation among the concerned perceptive consciousness and productive consciousness.

Both intelligence and instinct reflect the mind's abilities of producing, maintaining, organising and using memory. The intelligence is the appearance of the mind's activities associating with the acquired memory, which relatively appear more like the changes of the pure life. And the instinct is the appearance of the activities associating with the hereditary memory, which relatively appear more like the changes of the U. Autumn.

Mainly, the movement of the dual energy in the mind is orientated from sense organs to the peripheral area in the hereditary part of the S brain, from the central area in the hereditary part of the S brain to its relevant peripheral memory, from the peripheral memory of the S brain, through central memory, to the peripheral memory of the O brain or the M brain, from the peripheral memory of the O brain or the M brain to central area of the hereditary part of the O brain or the M brain, from the peripheral area of the hereditary part of the O brain or the M brain either output as behaviour or input again as consciousness.

The central memory is an area of multidirection, more like life than any other areas of memory. The organisation of the central memory and the energy in it is called the thought. The thought exists as a whole. There is only one thought in one mind.

The behaviour or consciousness produced by the O brain is called the language of the O brain (the O language), and that by the M brain is called the language of the M brain (the M language). The language of the brains output from the hereditary part of the O brain or the M brain can be either consciousness or behaviour but can never be both of them at the same time.

The thought is never the consciousness or the behaviour. The O language and the M language are descriptions and translations of the thought but not the thought itself. Usually the languages of the brains can only describe and translate once a fraction of the entire thought. In communication with other persons, the O language may be used alone to express one's thought, but the M language is usually used together with the O language.

The input of the consciousness selectively increases the energy in the indirect environment of the mind and further increases the activities of the spring lives in the mind. The output of the behaviour selectively decreases the energy in the mind and further increases the activities of the autumn lives in the mind. Therefore, the output can influence the mind as well as the input.

Thought is different in its form from the languages that express it. Though the human mind has much more ways to express its thought, no thought may be expressed thoroughly and exactly. When it can not be expressed with proper forms, ways and opportunities, the thought will interact with the O brain and the M brain, which may lead to the reorganisation of their indirect environments. Such reorganisation of mind may produce either some creation or certain psychological illness.

Thinking is the circulation in which the energy product output from the hereditary part of the O brain or the M brain is input back to the acquired parts and reprocessed by the mind. The whole process of the feedback and reprocessing is called the ruminant process. The ruminant process is an important way of communication among the three brains. Not only the consciousness but also the behaviour is the way through which the ruminant process may be carried out, the former is called the internal ruminant process and the latter the external ruminant process.

We can easily find that the God described in the Bible has a mind just as that the human beings have. And fundamentally, the God's mind has nothing less than the minds the human beings have and nothing more. For example, the motivation of creating a world is the evidence that God has the organ brain in his mind.

What I said above has been all about the parts of the human self that are located in one human body. And in the next and the final chapter, we will discuss how the rest parts of an individual human self exist.

CHAPTER 7 THE SOUL

As the human body and the mind, an individual human self is composed of many different IMB systems, some of which have some of their parts in the non-mind part of the body, some of which have all their parts in the mind, and some of which have some of their parts in the body's environment. Therefore, the human self exists neither entirely in an individual mind, nor entirely in an individual human body. The parts of an individual human self in the body's environment are called the unified parts of a human self, the parts in the body's non-mind part are called the scattered parts of a human self, and the parts in the mind the related parts of a human self. The difference is that the scattered parts of an individual human self can not be the parts of other human selves at the same time but the unified parts can. Many human selves in the same environment can share same unified parts. The unified parts unify many human selves as a whole.

Every individual human self is composed of three sorts of IMB systems, which are the human systems, the animal systems and the plant systems. All the human systems are composed of the unified parts and the related parts. All the plant systems are composed of the scattered parts and the related parts. And all the animal systems are composed of only the related parts. The related parts of a human self always appear more like energy than the scattered parts and more like matter than the unified parts.

A human self does not always have all the three component parts during its whole existence. At the very beginning when a human being is still one fertilised egg, none of the parts of the human self exists. During the human body's development, the scattered parts of the human self begin to form first, then the related parts, the latest the unified parts. A human self with three component parts exists only during part time of its whole existence. After this period, the scattered parts begin to disappear first, then the related parts.

The unified parts of a human self may exist much long than the other two sorts of parts. Its disappearance is not caused only by the disappearance of the body. Therefore, we may say that a human self does not exist completely as the human body exists and does not die completely as the body dies. The unified parts of a human self may therefore be called as the soul. And we could select a live shorter and more like animals or longer and more like humans by carefully building our human systems and selecting our unified parts.

Still, the unified parts of the human selves are not immortal but exist also as a course. The whole of the unified parts of the human selves will become more and more like matter if its indirect environment changes towards the direction of the U. Autumn, or become more and more like energy if its indirect environment changes against the direction.

One of the most characterising intermediate product of the human self is the O brain part of the thought, which may be called as the thought of self and may be expressed as the consciousness or the behaviour of one's self. The thought of self and its expressions are only component parts of the human self, not the whole of it. Throughout the history of human existence, we have been ceaselessly creating all sorts of the thoughts of self, and then faithfully live, work, fight and die for the thoughts of self we created. It is because the thoughts of self, here come "I", "mine" and "not mine". And it is because the thoughts of self, there come the differences between living and death, rich and poor, joy and suffering, honour and humiliation, gain and loss, love and hate, different races and social classes, and so on. The thoughts of self have always been both the motive force for all the success and achievement human beings have made and the root for all the benighted and unenlightened things we have done.

It is extremely difficult but still possible to free ourselves from certain one of our thoughts of self, because our thoughts of self are more dominated by acquired memories. We can selectively accumulate our acquired memories. We can change and balance our acquired memories by inputting new information or outputting new behaviours. Always remember that, sometime, to unload the burden of a thought of self does not only free a mind, a society or the whole human beings but may also change the whole universe and its changing course as well.

No matter how the human selves may be created and what they may create, we are still a part of the U. Autumn and we do only what the U. Autumn has to do. Therefore, the true meaning of the human existence may never be found within ourselves but can only be found from our relation with the year cycle, especially with the course of the U. Autumn.

Our relation with the year cycle, which is, in other words, the entire course of the human existence, might be divided into 5 generations according to the different energy sources they depend on:

1. The first generation of biological lives depended on the earth energy produced by the formation of the earth. Therefore, they are called the generation of earth energy. There was no human being at this stage.

2. The second generation of biological lives including the human beings depended on the energy released by the sun. The energy we gain from hydropower, wind-power, wood, coal, petroleum or most of our food is still the solar energy. This generation of human beings may be divided further into three periods. The human beings in the early period of the generation live on natural food, in the middle period live on food from agriculture and animal husbandry, and in the later period live on food provided by industrial and biological technology. During this generation, the survival of other biological lives becomes more and more dependent on the survival of the human beings, and the survival of the human beings becomes more and more dependent on their own minds and souls.

3. The third generation of biological lives depend on their own intelligence. This generation may be further divided into the early period of fission nuclear energy and other high technological energy, the middle period of fusion nuclear energy and the technology of astronavigation, and the later period of the energy produced from any matter of any other asters and the technology of universe reorganising.

The only possibility that human beings might survive through the S. Winter of some sub cycles and even the final period of the U. Autumn is to master the technology of controlled Reex field fission and fusion of any dual Reex.

Though the ways that different U. Springs end and the ways that different U. Autumns begin are always the same, the ways that different U. Autumns end and the ways that different U. Springs begins are always different. At the point of the U. Winter, it could be a human hand that will turn our U. Autumn into the next U. Spring. And it could also be possible that we might fail to master the technology of artificial nuclear fusion and die out during this generation.

4. The fundamental capability we possess for survival in the U. Autumn is to manipulate energy. If human beings might even be survival in the U. Spring, they must be able to manipulate matter, and be able to exist in non-biological bodies.

5. No matter what might happen, human beings and everything else will return to pure energy in the U. Summer and begin from the beginning.

These are the thirteenth imagination and the end of this book.

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