Universal Theology

Pavel Dzygivsky
UNIVERSAL
THEOLOGY
Translated by
Alexandra Glebovskaia
Saint Petersburg
ALEXANDRIA
2021
Cover design by
Vladimir Egorov
Copyright © 2021 by Pavel Dzygivsky

© 2021 by Alexandria
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UNIVERSAL
THEOLOGY
Сontent
Introduction . . . . . . . . . . . . . . . . . . . . . . . 9
Chapter 1. THE UNIVERSAL CHARACTERISTIC . . 11

THE SyLLogISM AS A PRoPoRTIoN . . . . . . . . . . 19
THE LIFE PATH FoRMULA . . . . . . . . . . . . . . . 27
I. The Postulate of the Absoluteness
of the Lifetime. . . . . . . . . . . . . . . . . . . . 33
II. The Postulate of Fuss . . . . . . . . . . . . . . 33
III. The Postulate of Proportion . . . . . . . . . . 33
The Rule of Physical Meaning . . . . . . . . . . . 39
Chapter 2. HYPOTHESIS OF ETERNAL LIFE . . . . 41

THE THEoLogICAL FoRMULA . . . . . . . . . . . . . 41
The Formula of the Universal Theology . . . . . . 42
I. The Dogma of the Defeater of Death . . . . . . 45
II. The Dogma of Lies (of the Imperfection
of the Conceivable World) . . . . . . . . . . . . . . 45
III. The Dogma of the Finiteness of Being . . . . . 45
Anti-Mathematics . . . . . . . . . . . . . . . . 46
Anti-Logic. . . . . . . . . . . . . . . . . . . . . 46
Anti-Physics . . . . . . . . . . . . . . . . . . . 47
Chapter 3. DEFEATERS OF DEATH . . . . . . . . . . 52
Chapter 4. THE CRITIQUE

OF THE GROUP THEOLOGIES . . . . . . 60
SCHoLARSHIP AS THE SUBLIMATIoN oF FAITH . . . 60
The Law of the Identity of the Paths
of Knowledge and Faith . . . . . . . . . . . . . . 62
ART AS THE KNoWLEDgE oN THE PRIMARy
SoURCE oF LIFE . . . . . . . . . . . . . . . . . . . . . 63
DEVoTIoN AS ACTIoN IN THE NAME oF LIFE . . . . . 67
THE gRoUP oF ALL THE LIVINg BEINgS . . . . . . . 69
The Law of Limit Sets (Social Ideals) . . . . . . . 70
The Rule of the Final Bet . . . . . . . . . . . . . . 71
THE IDEAL THEoLogy . . . . . . . . . . . . . . . . . 72
Chapter 5. THE LAW OF RETRIBUTION . . . . . . . 74

THE LAWS oF THE NoN-CoNSERVATIoN . . . . . . . . 78
The Law of the Non-Conservation of Energy . . . 79
The Law of the Non-Conservation of Property . . 81
The Law of the Non-Conservation
of the Impulse of Force (Inequality of Price). . . . 82
The Second Law of the Social Dynamics . . . . . . 90
The Law of Retribution Through Violence
and Property . . . . . . . . . . . . . . . . . . . . . 92
Chapter 6. RELIGION OF LIFE . . . . . . . . . . . . 96

PARADoXES oF gENERAL TERMS . . . . . . . . . . . 96
SELF-CogNITIoN . . . . . . . . . . . . . . . . . . . . 102
A Corollary to the First Dogma. . . . . . . . . . . 103
A Corollary to the Second Dogma . . . . . . . . . 104
A Corollary to the Third Dogma . . . . . . . . . . 106
The Rule of Self-Cognition . . . . . . . . . . . . . 109
THE AESTHETIC IDEAL . . . . . . . . . . . . . . . . . 112
Definition . . . . . . . . . . . . . . . . . . . . . . 114
THE ETHICS oF NATURE . . . . . . . . . . . . . . . . 114
Definition . . . . . . . . . . . . . . . . . . . . . . 117
CREATIoN oF LIFE AND CogNITIoN . . . . . . . . . . 119
Definition of the Function of Cognition . . . . . . 123
THE LIVINg AND THE DEAD . . . . . . . . . . . . . . 124
The Hypothesis of the Common Life Path . . . . . 126
oN ETERNITy . . . . . . . . . . . . . . . . . . . . . . 128
INTRODUCTION
Religious communities are the most controllable

human groups. With their goal of salvation, each of
these groups has its own credo and the tradition of its
rational interpretation and protection, the one we call
theology. Similar ideas are to be found in each of the
smaller social groups, for these groups also pursue
the goal of saving their members from a certain dead-
ly peril. State-imposed ideologies, national myths,
class and professional codes, family honor, bonds of
wedlock and friendship duty are all group theologies.
They explain the motivation that a person might, at
some point, turn into the dominant determinant of
his subsequent life. All human groups are founded
around a belief in their own way of salvation, and urge
their members to sacrifice the possible for the sake of
not losing everything.
A person’s commitment to a group is determined
by his or hers consent to comply with certain group
interdictions. The bigger the group, the fewer are the
specific interdictions it imposes on its members. These
interdictions become the banners of all the intergroup
conflicts. A religious war can break out just because
of a single word or action. Therefore, the Universal
Theology is to be sought in the largest group, with
the smallest number of interdictions. This group is
9
UNIVERSAL THEoLogy
Nature. There’s but one general interdiction for the

group members, they must not identify themselves
with their environment. The purpose of this work is to
offer a brief summary of the dogmas of the Universal
Theology, as well as of their impact on the develop-
ment of the human self.
our civilization moulds all the group forms of
interpreting reality into the universally accessible
scholarly knowledge. This knowledge makes use of
the language that transcends all the national and
confessional borders. yet, in relation to the truth of
existence, humanity, armed with the knowledge only,
is a group that is as egotistic and non-objective in its
relation to the other species as any other group that
is a part of it. The consolidated viewpoint of all the
humans can’t serve as a truth criterion for reasonable
statements. To obtain the criterion, the human mind
needs the group of all the living beings, that is much
larger than mankind.
Universal Theology is the common content of all
the possible creeds, and thus it doesn’t preach any of
them. In this text, neither quotes nor references to
the authorities would be appropriate, because each
group has its own theologians. Whatever renowned
names found their way into this book, are here only
to encourage those readers who are discouraged by
the formulas, diagrams and tables. To step “through
the looking glass” of faith, we have to begin with the
definition of the elementary form of scholarly knowl-
edge. The definition is provided in the first chapter of
this work. For more detailed treatment of the subject,
I can refer the readers to my previous book, Apologia
of Physical Meaning (2020).
Chapter 1
THE UNIVERSAL
CHARACTERISTIC*
Science exists to combat misconceptions. Its

purpose is to create universally valid (indisputa-
ble, identically true) statements concerning reality.
The basis of all sciences is the universal characteris-
tic — the matrix of understanding, the elementary
structure of a statement and the axiom of the exist-
ence of all living beings.
To determine this characteristic, it is necessary
to compare the foundations of three sciences: mathe-
matics, logic and physics. The subject of mathematics
is the quantitative relations of conceivable objects;
physics describes the movement of objects in the re-
al world, and logic contains rules for combining the
names of real objects and conceivable predicates in a
true judgment. All that is open to our understand-
ing, can be expressed in the language of one of these
sciences.
* Translated by A. Agadzhanova.
11
UNIVERSAL THEoLogy
THE FoRBIDDEN FoRMULA oF MATHEMATICS
In order for the world of mathematical images and

quantities to emerge, two qualitatively different el-
ements must join — an infinite conceivable space ∞
and a zero 0 that is fundamentally non-identical to it.
Space ∞ is the only quantity that is not a number, but
the zero number has a unique quality — it expresses
the conscious subject.
Zero is the human being himself, the only point of
intersection of the real world common to everyone and
the unique world of his own ideas. The subjectivity of
zero is expressed in the fact that in the conceivable
space of scalar values it is the unit
 vector of the life-
time of the conscious subject 0. The module of this
vector is an infinitely small value, tending to zero and
reaching it at the end of life.
The vector of life time is the very first measure
for all quantitative values. All values that we use are
derived from the unit vector of life time. In a logical
sense, this is a proper name for that point of conceiv-
able space, which is to draw its only and unique seg-
ment of life path on the time axis — a statement with
the predicate of its existence.
Each object of reality can be represented as a point
of conceivable space that moves along its own vector
of lifetime. This vector
 is co-directed to the unit vec-
tor of the observer 0 and has its own unique length.
The sum of all physical objects, that exist simulta-
neously with the observer, creates in a conceivable
space a plane of joint presence, which is common with
point 0. This plane moves perpendicular to the time
vector with an average velocity of life common for all
12
Chapter 1. THE UNIVERSAL CHARACTERISTIC

its points. It represents the actual infinity ∞ of all
objects existing in reality.
Potential infinity permanently unfolds over time,
and actual infinity — in space. The first one is a syn-
onym for the conceivable world of past and future
events, and the second one is an image of the physical
world given to us at the moment of the present.
Distinguishing between the real world of things

that possess the vector of the time ∞ and the conceiv-
able world of our ideas about the past and the future
∞, any observer
 is at the same time a point 0 and a
unit vector 0, so that the following formula is true:
 
∞0 = 0∞ .
The observer identical to himself remains the on-

ly vector among the scalar values of his conceivable
world and the only constant number in the flow of life
changes surrounding him.
This proportion means one statement, which  is

well known from the times of Parmenides: “I (0) think
about the world (∞), therefore, the source of my men-

tal image (0) exists in reality (∞ )” (Cogito, ergo sum).
In order to measure something unknown, one
needs to compare it with a known value similar to it.
This action is expressed by the following proportion:

∞ = ∞ ,
0 0

0 = 1.
13
UNIVERSAL THEoLogy
With the help of the only amount of movement

known to us 0 = 1 , we measure the amounts of move-
ments of the entire physical world, and with the only
known to us quality of 0, we measure the entire con-
ceivable world of possible qualities.
Each element in the domain of definition — an in-

finite set of real objects ∞ corresponds to one element
from an infinite set of values ∞. Each vector has its
own zero, to which it aspires. Thus, this formula can
be understood as a function of the existence
 of the
world in relation to a living observer 0.
All four elements of this proportion define each
other and cannot be explained by the means of math-
ematics itself, they express not only the opposition
of the single and the many, but also the identity of
the physical (left part of expression) and conceivable
(right part of expression) worlds. In this formula, the
entire subject area of mathematics ∞ is expressed in
terms of three actions prohibited in it:

1) The actual infinity of the real world ∞ is not
examined in mathematics at all, it is the subject of
physics.
2) It is impossible to divide by a vector.
3) It is impossible to divide by zero.
These three restrictions act similarly as a locked
door to the real person and the physical world, keep-
ing the sphere of pure computation from a continuous
stream of changes. The subject of mathematics, ex-
pressed by the infinity of numbers and the always-true
statements equal to them, is the most common part
of conceivable reality for all people, but even this uni-
14
versal reality cannot exist without an observer and

conditions taken from his life in order to examine any
computational problem.
It can be seen from the apparent contradiction con-
tained in this formula why mathematics had to accept
such limitations. If we abandon the distinction be-
tween the two types of infinity, then the equality will
∞ ∞
become meaningless: 1 = 0 . This problem is known
as the Russell Paradox, which can be expressed by the
following formula:
“There is a set of sets ∞, which is always greater

than the sum of all its conceivable parts by the  mag-
nitude of the unit vector of the observer’s life 0 = 1 ”.
The whole is greater than the sum of its parts due

to those who participate in this whole, being at the
zero point of reference.
The Forbidden Formula expresses the problem of
fundamental imperfection of our representations. The
left part of the proportion describes the real world,
as it is measured by the observer. The right side is
the conceivable world, measured by the image of this
observer in the form of a general concept. Everything
“perishable” is equal to “eternal.” Life is richer and
fuller in its content than any description of it, and
this is most obvious in the case of a mathematical lan-
guage. The left and the right sides of the proportion
are postulated equal so that we can design future ac-
tions. Every sane person asserts his I invariably, as
the number 0, though he can continuously monitor
changes in all that he believes to belong to his I —
body, mind, surrounding things.
15
UNIVERSAL THEoLogy
The logical law of identity carries in itself this

“original sin” of knowledge. A person begins to think
relying on this error, and it is this very error again
which he inevitably encounters when attempting to
grasp the living, particular truth with the help of
general concepts. on the other hand, it ensures the
uniqueness of every intelligent being. To live is to
be non-identical to the entire environment, but rea-
son, as a lawgiver, prescribes the identity of both its
name and all other possible names. That is, in each of
us there is one who is above the law of identity, and
therefore above any reason.

The unit vector 0 is an infinitely small value tend-
ing towards 0. Being a continuous segment, this vec-
tor can be divided into any number of other segments.
So any part of our life — the daily circulation of the
Earth, the year, etc., can become a unit for measur-
ing the duration of any event — of a path in time and
space or of a comparison of the speeds of various pro-
cesses.

The vector 0 and the scalar 0 exist simultaneously,
but in different realities, just as cause and effect, ac-
tion and retribution are simultaneous in them. A sca-
lar is an image of a vector on a plane of physical reality
perpendicular to it.
The mathematical operations of division, multi-
plication, and identification used in this formula are
basic to all other mathematical operations.
Division (ratio, measurement) of homogeneous
quantities — of a vector by the modulus of a vector,
a scalar by a scalar is based on the negation of the
identity of the measured and the one who acts for it
16
as a measure. Special cases of division are the subtrac-

tion and calculation of the root.
Multiplication of a vector and a scalar quantity
is the creation of a new measure for the conceivable
world, and in so doing the dimensionality of the vector
changes. The product of a vector and a scalar is simi-
lar to the combination of the subject and the predicate
in the new statement. A special case of multiplication
is addition and exponentiation.
In the general record of complex calculations, the
actions of division and multiplication take precedence
over subtraction and addition. This is due to the pos-
sibility of the appearance of quantities with a new
dimensionality, if at least one of the factors or the
dividend is a vector value, i. e. a description of the
real process.
Both division and multiplication are ways to deny
the identity of the observer and the world. Division
is for related quantities, and multiplication is for
heterogeneous ones. Therefore, we can say that the
action of identification, which is expressed by the sign


of equality, opposes the negation of identity (∞ ≠ 0,

∞ ≠ 0, ∞ ≠ 0 , ∞ ≠ 0 ).
The geometric meaning of proportion consists in
the introduction of four main abstractions to describe
a conceivable space:
plane space .
=
straightline point
To determine each term of this proportion, it is

also necessary and sufficient to have an idea about
the other three.
17
UNIVERSAL THEoLogy
The space ∞ is three-dimensional,

 because it is de-
fined by a unit vector 0 and its two derivatives, taken
due to the successive division by the modulus
 of this
∞
vector. The reduction of the real world to a plane
moving along the vector of the observer’s lifetime is
a way of representing social physics. It allows to de-
scribe any action of a living material point in a con-
ceivable (social) space, using the orthogonal vectors
of lifetime, velocity and acceleration.
The visualization of the relations of four val-
ues from two realities served as a prototype for the
Cartesian coordinate system and determines the
necessary and sufficient quantities of values to de-
scribe the motion of a material point in physics. The
physical world is three-dimensional because our con-

ceivable reality ∞, described in proportion ∞ = ∞ ,
0 0
is three-dimensional. The conceivable space of pos-
sible actions became the matrix for describing the
physical world.
In the transition to the abstraction of three-di-

mensional physical space, on the contrary, the con-
ceivable reality becomes flat, two-dimensional, which
can be clearly seen from the way of depicting graphs
of changes of any physical quantities over time and
the confused statement of physicists that yes, time
seems to be a vector, but it is unknown, where exactly
it is directed. Due to the fact that the lifetime vector
is a prototype of all other vectors, we can make it or-
thogonal to the change vector of any other physical
quantity. Having left the coordinate system of the
conceivable space of possible actions, we cease to see
18
that all physical units of measure of not just speed

and acceleration, but also of distance, mass, force,
and work go back to a unit of lifetime and are its de-
rivatives.
The eternal world of “cold numbers” cannot ex-
ist without a spark of the subjective interest of its
researcher, who sets his own measure for this world.
That is why mathematics is the science of the human
as much as all other areas of knowledge, while its
conclusions concerning quantitative ratios are most
universal. The mathematical description assumes
the gradual expulsion of everything subjective for
the sake of always true statements which are valid
for all people. But at the same time, the subject, who
cognizes them, and the real world surrounding him,
are invisibly present in each such statement due to the
universal form of the first proportion.
Mathematics is the most accurate and formalized
language with very poor vocabulary, unambiguous  se-
∞ = ∞
mantics and syntax, based on the expression
0 0
and the three main actions of division, multiplication
and identification. This means that any mathematical
statement about a physical value can be represented
as its proportion with three other values from two
realities in which each observer exists.
THE SyLLogISM AS A PRoPoRTIoN
Formal logic is the science of correct, evi-

dence-based conclusions in the “idle, verbose and sly”
natural language. Since the time of Aristotle, there is
19
UNIVERSAL THEoLogy
a simple categorical syllogism at the top of the general

forms of correct thinking. As any conclusion can be
brought to the form of it, we are entitled to consider
syllogism as a matrix for all subject-predicate inter-
actions in our language and thinking.
Statements of logic are artifacts of the same con-
ceivable reality in which mathematical calculations
take place. The meaningful difference of logical
statements is their quality of truth or falsity. This
quality cannot have a mathematical nature, since it
is connected with the need of the reasoning person to
adequately reflect reality. The truth is specific. The
function of the truth is defined only at the real time
point of life of the one who comprehends the truth.
Just like happiness, truth exists only here and now,
at the junction point of the physical and conceivable
worlds, which is the person striving for it. No matter
how deeply this person has dived into the imaginable
space of deductive inference, he can exist there only
due to the air of truth of the premises. The only source
of this air is the practice, the sensually perceived
physical reality. Mathematical entities (numbers, for-
mulas, geometric forms) are always true by definition,
they do not need the air of practice for existence. Syl-
logism cannot be definitively formalized only with the
help of mathematical concepts and operations, since it
represents the very Forbidden Formula of Mathema-
tics discussed above.
The axiom of the syllogism is called Dictum de om-
ni et nullo (Said about everything and nothing). The
∞
right side of the Forbidden Formula 0 speaks about
the same. At the base of a simple categorical syllo-
20
gism, we can see the syntactic core which is common

with it — the proportion of quantitative relations.
The larger and smaller premises, the comparison of
the volumes and contents of the concepts used are in-
tended to establish the identity between the world of
real subjects and the conceivable world of predicate
sets. The volumes of the three terms of the syllogism
in its first figure correspond in the same way as the
three main geometrical images: the straight line en-
ters the plane quantitatively, and the plane enters in-
to space. The intersection of these quantities allows
us to establish a single point — the conclusion.
A simple example of a categorical syllogism:
All men are mortal

Socrates is a man
.
Socrates is mortal
We can express it as a proportion:
All men All are mortal

= .
Socrates is a man Socrates is mortal
The left part of the formula is the ratio of the set of

all subjects to the subject of the statement. The right
part is the relation of the selected predicate set to the
predicate that is included into the statement. As in
the case of the Forbidden Formula of Mathematics,
scalar, conceivable predicates are assigned to real
(vector) names. Logical subjects are vectors, because
they always have a lifetime, predicates are scalars,
which exist as long as there are speakers of a given
language.
21
UNIVERSAL THEoLogy
In formal logic, it is customary to denote the sub-

ject of a smaller premise and conclusion with the let-
ter S, a predicate of a larger premise and conclusion
with the letter P, and the middle term of a syllogism,
which enters both premises, but does not enter into
conclusion, with the letter M. Let us express our ex-
ample about Socrates in these terms:
МР
SM
SP
This formula is very simple, but syntactically in-
complete, since it does not take into account either
the expression “All men” or the difference between the
predicate set “All are mortal” and the only predicate
“mortal” in conclusion. In natural language, a large
premise connects the subject (M) and the predicate
(P) of different volumes, which makes calculating
difficult. It would be more correct to use not two, but
three premises in the syllogism: “All are mortal,” “All
men” and “Socrates is a man,” and at the same time
distinguish the subjective and predicate nature in the
terms. Then we get a proportion with one unknown
value — the SP conclusion.
Using the universal quantifier ∀, we write down
this proportion:
∀M → ∀P .
SM SP
The middle term M is, in essence, the quantifi-

er of the existence of subjects “All men” (∀M) and
“Socrates” (S). The same role is played by the vector
sign in the Forbidden Formula of Mathematics.
22
In this proportion of the syllogism three main log-

ical actions are used:
1) The relation of subject S to other subjects and
statements of SP to other statements shows their sub-
ordination to the general, but at the same time denies
their identity to the general:
∀M and ∀P .
SM SP
2) The statement SP is a multiplication of subject

and predicate, and it denies their identity as well. The
statement on the subject represents the searching for
one of proportion members by three other members
of the proportion. Therefore, a syllogism is the cal-
culation of the proportion of subjects and predicates.
This action can also be called multiplication, because
it increases the number of conceivable entities of our
knowledge by one more.
3) Identification: ∀M→∀P , S→ S, SM∀P→ SP∀M .
Thus, as in the case of mathematics, we find two

actions — the negation of identity (in the form of a
relation and a statement) and identification. Think-
ing, and logic as well, begins with the ability to say
no. The double digits of the first conclusion are suf-
ficient for the emergence of lingua Adamica — a uni-
versal human language, which Leibniz attempted to
discover.
The syllogism describes the birth of the statement.
The interaction of this statement with its own nega-
tion and other statements is expressed by operations
of conjunction, disjunction, exceptional disjunction,
23
UNIVERSAL THEoLogy
implication and equivalence. Just as all arithmetic op-

erations go back to the three main actions of division,
multiplication and identification, so these operations
represent special cases of the three actions of atti-
tude, statement and identification used in propor-
tion of the syllogism. Each of the logical actions is
investigated for the ability to produce false and true
statements depending on the falsity or truth of the
original judgments.
Unlike mathematics, in logic, the door to the real
world never locks. Moreover, the basis of logic — the
syllogism — is this door. The one who is engaged in
logic, serves as the gatekeeper and protects the con-
ceivable world from the erroneous interpretation of
the facts, and the real world from the decisions formed
on the basis of this interpretation. The meaning of the
fruitless dispute about whether logic belongs to math-
ematics or is a generalization of experimental data lies
in determining what side of the door the doorkeeper
is on.
The universal character of the syllogism propor-
tion is confirmed by the fact that it contains the ob-
jects of application of the three basic logical laws.
The law of identity is the requirement to deter-
mine unambiguously the meaning of each statement
about a subject throughout the entire argumentation.
In other words, both in the premise SM and in the
conclusion SP, the subject must be one and the same:
S → S. Predicate P should also retain its value, and
subject M should be considered as taken at one and
the same time of its existence. The general condition
for such equality is the identity of large premises
24
∀М → ∀P, which expresses the basic cognizability of

the physical world. obviously, both of these equalities
are special cases of the most complete expression of
the law of identity, which is the very proportion of
syllogism ∀M → ∀P .
SM SP
The Law of Contradiction. In the process of reason-
ing about a particular subject, it is impossible to assert
and deny something in the same respect simultaneous-
ly, since both these judgments cannot be true together.
The effect of the law is tied to the time of the existence
of the subject of reasoning and to the real relation in
which this subject is. Therefore, the scope of this law is
the set of facts of reality ∀M . The law of contradiction
can be expressed by the formula: ∼ (SM ∧ ∼ SM).
The Law of the Third Part Excluded is valid only if

the requirements of both the laws of identity and con-
tradiction are fulfilled in the premises. The result of
the reasoning should be a definite statement or denial,
in which case one of two judgments that deny each
other will be true. The result of reasoning is always
a new artifact of the conceivable world. In the con-
ceivable world both judgments and their negations are
equally possible. only by their form, without looking
at practical experience, we can assert the truth of one
of them. The meaning of the law of the excluded third
is expressed in the formula: SP ∨ ∼ SP.
We see that the Law of Contradiction describes

the procedure for selecting the facts that enter our
consciousness, and the Law of the Excluded Third
proposes to make the choice of a possible action from
two conceivable alternatives.
25
UNIVERSAL THEoLogy
All statements about the past and future are prob-

abilistic and need to be confirmed. The problem of
sufficient grounds for the statement was expressed
by Leibniz in the fourth logical law. The Law of Suffi-
cient Reason has no symbolic expression and, in fact,
it is a call to verify the facts. It points to the applied
nature of logical calculus. Sufficiency of the founda-
tion cannot be formalized, since it requires practical
actions for achieving a high degree of conviction in the
truth of the premises. Examples of such procedures
are forensic examinations, physical experiments, an
identification system, etc.
A theory of four causes, which was also developed
by Aristotle, but became a victim of scientific special-
ization, can be an argument in favor of the proportion
of the syllogism. The necessity and sufficiency of the
three reasons for explaining any phenomenon (which
itself acts as the fourth reason) does not combine
nicely with the two premises of syllogism, and in the
natural sciences, if it was not about classifications,
this idea seemed to be excessive and fruitless theo-
rizing. Nevertheless, the following relation of causes
allows to understand the simultaneity of the exist-
ence of a cause and effect, as well as the correlation
of any statement with all the knowledge accumulated
by people:
material → formal .
efficient final
The material cause of the statement is the whole

physical world. It is the middle premise in any con-
clusion about the real subject. All knowledge that
is accessible to man and expressed in general terms
26
acts as a formal reason. This is the set of all possible

predicates for describing reality. The subject of the
statement is an actual cause, and the statement about
it is a target one.
So, the syllogism is a proportion — the ratio of the
single and the many (denominators and numerators)
with the identity of the real and the conceivable (left
and right parts of the statement). It expresses the
birth of the subject-predicate statement and coincides
in meaning with the vector-scalar relations of basic
values in mathematics and the principle of causality,
valid for all reasonable explanations.
THE LIFE PATH FoRMULA
All basic physical concepts: body, force, time, ac-

celeration, mass, work, path — are borrowed from the
experience of the existence of man as a social being.
They continue to appeal to this experience whenever
we want to understand their mutual relationships,
expressed in mathematical form. The description of
actions of the living material point in the conceivable
space of a person is the subject of social physics*. In
this description, there are no such contradictions that
arise after the transfer of the description of the inter-
action of a living being and the environment to actions
with physical “sorts of bodies”. Using Plato’s famous
* A deductive outline of the concepts and laws of social physics

is contained in my work “Igra v sobstvennost’. Osnovaniya
social’noj fiziki” [The Property game. Foundations of Social
Physics] (Saint Petersburg, Alexandria, 2016), which is
available on the Internet.
27
UNIVERSAL THEoLogy
image, one can say that if social physics is the shadow

of real life, then physics is the dream of this shadow.
The advantage of social physics over physics is the

mathematically exact fulfillment of the laws of con-
servation in the system of interaction of any living
body and environment, which makes it possible to give
a physical definition of life. The main disadvantage of
social physics is the uniqueness of its results for each
observer. It is about the experience of self-knowledge
of a person who is ready to consider himself and any
other object of reality as a zero point and a unit vector
of conceivable space.
This contradicts our natural need to forget about

the finiteness of our existence and reveals the illu-
sory nature of everything that we consider to be
our property. In the poet’s famous words “We see
everyone as zeros, and only ourselves as ones,” which
explains the psychological complexity of this intel-
lectual exercise.
The meaning of the scrupulous development of

social physics, which is individual in its essence,
consists in the fact that its provisions can clarify
many dark spots in our understanding of the content
of physical laws. Social physics is the unfolding of
that very “physical meaning” (or even “intuitive evi-
dence”) of formal expressions, which are often spoken
of, but are never clearly defined. In social physics,
all language concepts used to create abstract physical
concepts regain their original meaning.
What is the indestructible structural core of this
science? A direct analogue of the proportion of the
28
syllogism and the Forbidden Formula of Mathematics,

equal to them in the degree of generalization of reali-
ty, is the physical Formula of the Life Path:

∞ = vср
 where
∆t Sж

∆t — the unit vector of a person’s lifetime, the mod-
ulus of which is an infinitesimal quantity tend-
ing to zero;

∞ — physical reality, the infinite set of all existing
things;
vср — the average speed of life of all objects of physical
reality;

Sж — life path in time ∆t , a unique experience of hu-
man existence, expressed in general terms and
available to other people. This is the social re-
sult of a human’s life.
Physical reality relates to the vector of the observ-

er’s lifetime, just as the average life speed of all beings
relates to the value of his life path.
The Formula of the Life Path is central to physics

because it determines its subject matter. The whole
physical reality acts as the middle premise and mate-
rial cause in it:

 vср ∆t .
∞=
Sж
The present expression shows us that this reality

is not given to any of us fully and completely. For each
29
UNIVERSAL THEoLogy
person, it represents
 the correlation of his personal
participation ∆t in the common business of life vср (his
physical existence) and the social result of this partici-
pation Sж. In other words, it is the relation of what was
lived through to what was comprehended and created
for others. To leave behind something useful (or harm-
ful) to others in a conceivable reality Sж ≠ 0 means
 to
continue “to exist” even when the personal ∆t reaches
its own 0 and becomes another scalar unit of the past.
Due to the general nature of the concepts of conceiv-
able reality vср, the time of a person’s social life in the
memory of other people, as a rule, is  longer than the
vср ∆t vср ∆t
time of his physical existence: S >
ж 0 .

The lifetime of a person ∆t is his only actual prop-
erty, and the life path represents the potential prop-
erty left by him — turned into knowledge about the
possible lifetime of those who possess this knowledge.
The meaning of the path Sж as a “conserved” for the
future scalar lifetime
 makes it possible to understand
∆t
the relation as a human dimension
 in relation to
Sж ∞
spatial and temporal infinities v .
ср

The presence of actual infinity ∞ in the Life Path
Formula makes expressions for Sж, vср and devoid of
mathematical meaning, but this does not negate their
ontological and metaphysical meaning. We say “life

path”, because all physical reality ∞ is a factor of this
value in the “simplest” formula of physics:
 
Sж ∞ = vср ∆t .
30

vср ∆t
The expression Sж =  means the physical ex-
∞
istence of a person, measured (estimated) by the whole
world of reality. As we know, the constant divided
by infinity is zero. All knowledge and deeds of a man
are insignificant in comparison with the infinite Uni-
verse. That is why the thinking person always needs
space — a large, but structured and closed set of ob-
jects, in relation to which the results of his life will
have a certain meaning and, therefore, sense.
The reason requires boundaries, since the mean-
ingfulness of existence in infinite space and time is
impossible. For the same reason, in human society
there invariably arise social groups of “people” and
the rest who are not worthy to be considered “peo-
ple.” To moralists’ regret, the grounds for such an
attitude are laid in the conditions of any mental ac-
tion. Therefore, humanity is unreasonable, and wis-
dom is the awareness of the instrumental nature of
the intellect.
only the opinion of one’s social group concerning
the results of his life is important for him and de-
termines his behavior. If the quantity of this social
group were universal, infinite and indistinguishable
by a number of generations, the meaning of the life
path of each of its members would turn to zero. This
explains the natural need of human consciousness
not only in multi-level partisanship, but also in finite
history, the change of eras and civilizations, and the
necessity of revolutionary renewals.
The average speed of life vср in the Formula of Life
Path implies the potential infinity of all those who
31
UNIVERSAL THEoLogy
existed, exist and will exist in time. In social phys-

ics, it is the only constant — an absolute value that
is uniform for this whole set. It can be said that this
is the life path common for everybody, measured in
units of the observer’s lifetime:

Sж ∞
vср =  .
∆t
Being on the plane of co-presence with all exist-

ing objects, we all move with this speed in time and
therefore we do not need to take it into account in our
interactions. The constant vср is a predicate of exist-
vср
ence, so the expression of the form indicates the
a
potential infinity of any conceivable predicate a.
The unit lifetime vector is defined through three

other members of proportion:
 Sж ∞ 
∆t = .
vср
Solely this is the result of measuring the total life

path by a single absolute value. It is a life path from
the point of view of eternity. In all physical formulas,
time directly or indirectly expresses the subject of the
statement, and is the subject’s proper name.
Each of the three values that determine the phys-


ical reality ∞ in the formula of the life path is not
deducible within the framework of social physics and
can only be postulated.
32
I. The Postulate of the Absoluteness

of the Lifetime

“Every life is unique, continuous, and finite” (∆t ).
II. The Postulate of Fuss
“With any action of a living being, the average

speed of his life always remains constant” (vср ).
III. The Postulate of Proportion
“The interactions of the living body and the envi-

ronment occur with equality in value and opposition
in the direction of the acceleration” (acceleration is a
work or path performed Sж).
The consequences of these postulates are the three
laws of dynamics, the three laws of conservation of ba-
sic values in the process of interaction, and the three
laws of statics, which describe the victory of one of
the participants of the interaction using infinitesi-
mals.
The idea of the heterogeneity of values and the two
types of proportional relations connected with it arose
exactly from physical observations. The main actions
in all physical formulas are:
division of directly proportional quantities:
 vср
∞ ,
 ;
∆t Sж
multiplication of inversely proportional values:

 
Sж ∞ , vср ∆t ;
33
UNIVERSAL THEoLogy
identification of vectors and scalars:


∞ = vср .

∆t Sж
The fundamental meaning of the Life Path For-

mula lies in the fact that it makes any arbitrary set
of always accelerated movements in space a function
of a uniform motion in time.
geometrical images for describing possible actions
in a conceivable space reveal to us three degrees of
freedom: motion along the lifetime vector, motion
along the plane of co-presence within a circle of the
same radius (unit velocity vector) and a sphere of
space in which it is possible to move with acceleration
equal to the ratio of the speed vector to the module of
the lifetime vector — this is a ball tapering to point 0
with a radius in the form of a unit vector of acceler-
ation, the modulus of which will always be equal to
the life path:
circle = ball .
vector point
We see that this identity is a refinement of the

proportion of the four basic geometric images of the
Forbidden Formula of Mathematics.
What happens to the Life Path Formula when we
need to describe the movement of any body, even a
“dead” physical body? We completely separate from
reality the image of this body (abstract this image
from it). Mathematically, this means taking the

whole real world ∞ as 1. Why not: it is one for all
of us, unlike a conceivable reality special for every-
34
one! Having mentally removed the rest of the world:

S × 1 = v∆t, we manage to obtain a numerical value v of
a constant vср for this particular case, which is direct-
ly proportional to the value of the path and inversely
proportional to the value of time. Now it is possible
to enter units of measure and to find the third by two
known values.
As a result of this distraction, the main formu-
la of motion in physics does not have a single vector
value at all. We have got the abstraction of motion
of no matter whom, no matter when and no matter
where. Each physical object represents that very Leib-
niz monad of the imaginable world, which has its own
special average speed for its particular path and even
its scalar time, which can be mentally shifted any-
where and anyhow, divided into any segments. Hav-
ing dropped out of space (having become a conceivable
material point), it is determined in time only by the
condition of the problem.
Instead of a life journey made through time, this
empty form may be filled with the path length in space

and the direction s may be set. Since ∆t → 0, instead
of an average speed, we get an instantaneous speed
 
v = ds . Physics uses the formula of uniform motion
dt
in time to describe the results of accelerated move-
ments in space, making vector values scalar and vice
versa. But this is possible thanks to the identity of
space and time, which is expressed in the Formula of
the Life Path.
The basic formulas of all three sciences are shown
in the table:
35
THE UNIVERSAL CHARACTERISTIC
Mathematics Logic Physics
“Forbidden” Proportion of Life Path Formula:
Formula: Syllogism: 
 ∞ = vср
∞ = ∞ ,  ∀M → ∀P ∆t

Sж
0 0 0 =1 SM SP 
 P — major premise
∞ — actual infinity of
∞ — actual infinity
(predicate) physical objects
∞ — potential
infinity M — middle premise vср — average speed

(subject) of the life
0 — unit vector of 
the observer’s S — minor premise ∆t — unit vector of the
life time (subject) observer’s life time
0 — scalar zero SP — conclusion Sж — observer’s life path
∀ — universal
quantifier
Geometric Concepts: Causality: Geometric Images
of Possible Actions:
plane space material → formal
= circle = ball
straight line point efficient final
vector point
Basic Operations: Basic Operations: Basic Operations:
Division:
 Relation: Division of directly
∞ , ∞ ∀M proportional
0 0
∀M , ,P∀P
∀
SM SPSP quantities:

∞
Multiplication: Conclusion:
  SP
∆t
∞∞0,0, 0
,0∞∞ Multiplication of
Identity: Identity: inversely proportional
 quantities:
∞ = ∞ ∀M → ∀P 
0 SM SP vср ∆t
0
Identity of vectors
and scalars:

∞ = vср
∆t Sж
Three Prohibitions Three Laws of Logic: Three Postulates
of Mathematics: The law of identity: of Social Physics:
 S → S , ∀M → ∀P The postulate of the ab-
1. ∞
soluteness of the life
2. Do not divide by The law of 
vector. contradiction: time ( ∆t )
3. Do not divide by ~ (SM ∧ ~SM) The postulate of fuss (vср )

zero. The law of the
excluded third: The postulate of propor-
tion (Sж )
SP ∨ ~SP
The axiom of mathematics has the epistemolog-

ical meaning of the matrix of understanding. The
proportion of a syllogism expresses the structure of
any reasonable statement. The ontological formula
of the life path is an axiom of the existence of any
living material point. Without inventing new defini-
tions for definitions, we call all these expressions the
Triune Formula of the Universal Characteristic. Each
of these formulas separately and even two out of three
can’t fully reveal the content of the characteristic,
since the special subject of each of the sciences has
its own “blind” zone.
Thus, the syllogism formula, unlike the other
two, is not transitive. you can’t recreate the speak-
er from what was said. The real world in a syllogism
always precedes the conceivable as its cause, and re-
al facts determine the truth of the premises of any
statement.
The Forbidden Formula of Mathematics expresses
the impossibility of actions with limit values — both
 
scalar (∞, 0) and vector ( ∞ , 0), and the latter express
real objects that have their own vector of life time
and are necessary for solving physical problems. The
identity of vectors and scalars conveys the idea of a
syllogism about moving from facts to a new artifact —
a statement.
The Life Path Formula expresses the choice of
measure for all other quantities — this is the life
time of a single observer, the direct experience of his
existence. The inverse proportionality of vector and
scalar values and direct proportionality between two
scalars or two vectors is revealed in physical formulas.
37
UNIVERSAL THEoLogy
All physical formulas are proportions of dissimilar

quantities but the same cannot be said about mathe-
matical and logical statements.
So, formal logic does not consider the quantitative
parameters of an object, since it only finds out the
quality of the truth or falsity of a statement about it.
Mathematics doesn’t need the real world. It on-
ly comes into contact with it in the task conditions
translated into its language.
Physics has a problem with determining the gen-
eral measure after abandoning vector time and intro-
ducing pseudo-vectors of forces and velocities.
The diagram shows how the three characteristic
formulas complement each other:
38
To create a generally valid scientific statement,

you need to make three choices from the following
alternatives:
1) Real or conceivable: a real fact is the cause

of an artifact of consciousness.
2) Finite or infinite: statements with zero and

infinity are subjective (not observable, speculative),
so they can’t be universally valid.
3) Single or multiple: the measure for all process-

es is the lifetime of a single observer.
These three actions are expressed by the following

definition:
The Rule of Physical Meaning
An always-true statement about reality has a uni-

versally significant meaning, if the real value in it is
the cause for a conceivable consequence, the one is a
measure for the many, and the subjects of the state-
ment are finite in time.
The need for preconditions for compliance of a

scientific statement with all parameters of a univer-
sal characteristic indicates the imperfection of the
mind as a machine of knowledge of our species. Quan-
titative ratio of available scientific knowledge about
reality and all possible fantasies about the world de-
fined by the relation of a single plane of co-presence
to space of possible conceivable actions in which it
moves.
39
UNIVERSAL THEoLogy
So, the general matrix of understanding contains

three prohibitions at once. Since any prohibition pro-
vokes its violation, questions inevitably arise — who
established these prohibitions, and whether they can
be violated.
Chapter 2
HYPOTHESIS OF ETERNAL LIFE
THE THEoLogICAL FoRMULA
Lev Landau’s humorous remark that “there’re

natural, unnatural and preternatural sciences” will
be endowed with a new meaning if, having defined in
Chapter 1 the structure of a statement that is univer-
sally valid for all the natural and unnatural sciences,
we would then make a bold move towards the truly pre-
ternatural science, theology. It runs into a headlong
collision with all the other sciences because the premis-
es of theology are the complete logical inversion of the
content of the elementary unit of scientific knowledge
that, following in the footsteps of g. W. Leibniz, we
call the Universal Characteristic. To discover these the-
ological foundations, we have to break all the three in-
terdictions expressed in the Rule of Physical Meaning:

1)Let the finite vector 0 become the infinite life
time t∞ .
2) Let scalars become the cause of the vectors (re-
versing the subjects and the predicates of the syllo-
gism).
3) Let the actual and potential infinities become
the measure for the infinite life time and its source.
41
UNIVERSAL THEoLogy
Consequently, we have to reverse the numerators

and the denominators, as well as the left and the right
side of the proportion in any of the three formulas.
The resulting expression would inherit the non-tran-
sitivity of the syllogism, and thus we will have to leave
out the identity sign, substituting it with the impli-
cation:

− 0 alive t∞ eternal
→  .
∞ conceivable ∞ multiple
In the new “mirrored” formula, zero that desig-

nated death of the living material point is now the
negation of death (–0), the conceivable source
 of life
and the cause of the infinite life time (t∞ ), it dom-
inates the whole conceivable world (∞) in the same
way in which the eternal life absorbs the multiplicity

of finite things (∞ ). The resulting expression is the
principal Formula of the Universal Theology.
The Formula of the Universal Theology


−0 t
→ ∞ .
∞ ∞
While in the syllogism of the Universal Character-

istic three premises (causes) are reduced to one state-
ment, the “anti-syllogism” of the Theological Formula
generates three statements concerning the infinity,
each of them silencing the mind because of its inabili-
ty to conceive an idea about it. Even though the source
of life cannot be rendered verbally, the Theological
Formula is a way to rationally point at its place in our
42
Chapter 2. HyPoTHESIS oF ETERNAL LIFE
consciousness. One predicate (–0) informs the names


of all the living subjects ( ∞ ) with
 meaning, while each
of these living “statements” ( t∞ ) provides itself with
its own space
 of all the conceivable predicates (∞):

− 0 ∞ → ∞ t∞ .
In the Formula of the Universal Theology, minus

zero itself is the conceivable project of attaining pow-
er over the real world for the sake of achieving the
goal of eternal existence. It actually represents the
knowledge about defeat of death, that creates new
heaven (the conceivable) and new earth (the multiple)
and offers the promise of the infinite movement along
the axis of time. The conceivable space of the three
dimensions unravels from the point of the beginning
of life. They are the three degrees of freedom of the
future actions of the living being (choice of goals in
time and space).
Drawing the analogy from the lawmaker for a
group of people who’s exempt from his own laws, we
assume the existence of the creator of the three inter-
dictions of the Universal Characteristic who’s exempt
from them. Since we have the law of the right think-
ing, there must be the establisher of this law. A person
finds it hard to imagine that the system that encor-
porates all the living beings functions without any
external control, while all the manmade systems, the
social and physical machines, claim the lion’s share
of the owner’s lifetime.
In the Theological Formula, the infinite physical
existence t∞ should have, for its cause, an idea (knowl-
edge, Word) that offers an escape from death. Accord-
ing to the apt statement by Charles Baudelaire, “god
43
UNIVERSAL THEoLogy
is the only being who, in order to reign, need not even

exist.” In this expression, minus zero is not the name
of the eternal being, it’s rather its mission, to defeat
death. It’s an authoritative statement, a directive to
go on living.
All the three manifestations of the Defeater of
Death in the Theological Formula are both infinite
and inscrutable. The hypothesis of his existence can
neither be fully discarded, nor substantiated ration-
ally in a conclusive way. Neither the reality of the
eternal being, nor the infiniteness of the physical and
conceivable worlds can be experienced by a mortal ob-
server. That’s why the acceptance or the denial of the
possibility of t∞ is the first conventional clause that
divides the mankind into those who intend to use the
Universal Characteristic, i. e. to examine the reali-
ty without making any attempts to look beyond the
boundary of death (0), and those who choose the The-
ological Formula of Eternal Life (–0), i. e. measure
finite things by infinite values and come to the con-
clusion that this knowledge is null and void. These are
the paths of knowledge and faith. Each of us makes
his own choice in accordance with his personal cir-
cumstances.
In the Life Path Formula, the three variables that
define the essence of physics, i. e. the actual infinity
of the existing things, were introduced through the
postulates of the absoluteness of life time, fuss and
proportion. In the Theological Formula, the relations
to the three types of infiniteness that define the defeat
of death can also be introduced through the dogmas
of faith:
44
I. The Dogma of the Defeater of Death
The Defeater of Death is infinite in time, that’s

why the number of things that surround him and the
space of his conceivable world are also infinite.
The geometric meaning of this statement is that a

living material point — the Defeater of Death — cre-
ates a conceivable three-dimensional space around it.
The line of time, the plane of co-presence and the space
of conceivable actions are infinite values, that can only
be mutually defined because of the single point of their
intersection. Besides, this living point can only be de-
fine through the three types of infinite sets.
II. The Dogma of Lies (of the Imperfection

of the Conceivable World)
Not a single statement made in terms of the con-

ceivable human world can create the Defeater of Death.
All the human interdictions (ideas, pronounce-

ments) are equally null and void for the one who car-
ries in him the truth of existence and himself is the
source of life. Whatever is uttered by humans, is lies
in respect to the Word that gives birth to the new life.
III. The Dogma of the Finiteness of Being
For the Defeater of Death with his unlimited ac-

cess to time, all the property as proclaimed in real life
in the shape of interdictions would become the object
of kinetic appropriation (annihilation). At that, the
interdictions would change their sign to the opposite,
i. e. would be negated, and thus turn into false ones.
45
UNIVERSAL THEoLogy
The eternal being surmounts all the conceivable

interdictions (statements) regarding the real world.
With the time of observation being infinite, any state-
ment can be refuted by a fact of life. All the existing
things are mortal, same as all the conceivable things
are false.
To express the Universal Characteristic, we used

the basic premises and terms of three sciences. Let’s
read the Formula of Universal Theology in the lan-
guages of mathematics, logic and physics.
Anti-Mathematics
Any expression, when divided by an infinite val-

ue, turns into zero. The Defeater of Death (–0) is
defined by three infinite values. From the geomet-
ric standpoint, he’s the point of intersection of the
line of time, the plane of co-presence and of the con-
ceivable space. Thus, the formula proclaims that one
minimal value initiates or defines three maximal ones
(min → max). The expression contains three qualita-
tively different limits, but no figures, i. e. homoge-
neous quantities. (The “forbidden formula” of math-
ematics has the module for the unit vector 0 that
expresses the life time of the observer.) The Defeater
of Death is not commeasurable with anything, and
thus incalculable.
Anti-Logic
The truth regarding the defeat of death (–0)

precedes the differentiation between the real and
the conceivable, which are expressed in logic by the
46
notions of true and false. None of the elements of

the formula can be ultimately defined as existing or
non-existing, as true or false. There’s no procedure
to check the truth of the claim that something or
someone can exist eternally. From the standpoint of
the three rules of logic included into the Universal
Characteristic — the basis of rational cognition, it is
either the whole truth in its totality (the belief that
eternal life is possible) or a complete lie. The Formula
of the Universal Theology defines a de facto action of
life, with the source of life remaining incognizable.
Anti-Physics
Movement can only occur relative to something
else, that’s why, for the Defeater of Death, there’s
no movement in either time or space. He creates time
and space as his own concepts.
For him, there’s neither property nor mass, the
scalar assignations backed by the gold of the real life
time, because he’s the only emission center for the
entire property and entire mass. For the one dwelling
in eternity, the games of property and mass played by
the finite objects are of no consequence.
In social physics, the average velocity of life is an
absolute value, it remains the same for all the exist-
ing things. To defeat death means to divide your path
by the infinite time, and thus make the value of the
average velocity of time tend to zero. The Defeater of
Death, located at this point, sets the average velocity
of life for all the existing things.
Force is inversely proportional to its action time.
If the Defeater of Death has infinite time in his pos-
47
UNIVERSAL THEoLogy
session, he requires an infinitely small force for any

of his actions. But since he’s immobile, he’s also in-
active.
Since he neither moves nor exerts his force, the
Defeater of Death doesn’t produce any work, retain-
ing his ability to do whatever. This is stronger than
Lao Tzu’s paradox, “The soft and weak can overcome
the hard and strong.” In social physics, the force of
a living being is defined as its ability to interdict and
to overcome interdictions. The Third Dogma of the
Universal Theology proclaims the absolute power of
the Defeater of Death.
The relation between the Theological Formula

and the Universal Characteristic is the same as be-
tween a cliché and an impress. The Formula emerges
from the negation of the three interdictions of the
Characteristic (from converting them into opposite
statements):
1) The negation of the finiteness of all the living

beings (there’s the Eternal),
2) The negation of the all-inclusiveness of the
Creation (there’s something that is above the whole
creation, its Creator),
3) The negation of the all-inclusiveness of the con-
ceivable world (there’s knowledge that’s inaccessible
to the humans).
Consequently, the statement about the death of

the observer, as well as of everything that he can be
replaced with (0) turns, in the Theological Formula,
into the negation of death (–0).
48
To make it more visual, let’s proceed from the log-

ical calculations of positive and negative statements
to the plus and minus of the arithmetic:
Suppose a is life (–0),

–a is death (0),

b is the whole creation (∞), 
t
–b is not the whole creation ( ∞ is the
∞
denominator for eternity),
c is the life time (∆t),

–c is eternity ( t∞ ),
d is everything conceivable (∞),
–d is not everything conceivable ( −∞0 is
the denominator for life).
Let’s substitute them into the two proportions we

already have,
b = d and a = −c .
c −a −d −b
which would result in:
−a = cd and a = − cd .
b b
It’s obvious that these expressions are equisig-

nificant and tell us the same thing. Any idea can be
expressed in the negative form, without obscuring its
meaning. A valid example is the inversion of Socrate’s
statement:
I know that I know nothing =

I don’t know that I know everything.
49
UNIVERSAL THEoLogy
In social physics, the space of the possible actions

of any living being is a sphere defined by the three
orthogonal unit vectors, of life time, velocity and
life path, all of them beginning in the center of the
sphere. Substituting the three vectors by the opposite
ones that negate them, laying them off at the other
side of zero or directing them from the sphere to the
center, we would still obtain the same sphere:
The figures show how a point unravels into a con-

ceivable space and, vice versa, the space contracts in-
to a point. With the three vectors of the conceivable
space taken for an axiom, we can explore and appro-
priate the world around us, but there’s nothing we can
say concerning the self-identical zero that these vec-
tors emanate from. With the perspective reversed, we
would head towards the point of real existence 0, thus
sacrificing the ability to express it. once the vector
of the life time turns into an endless line, we will end
up with the immovable center of a sphere with the in-
finite radius. What is better, not to know everything
or to know nothing? To head, armed with the proper
cognition tools, towards an undesirable goal, every-
one’s death, or, armed with completely inadequate
50
tools (the three types of infinity) to search for the

eternal source of life? In both cases, we will achieve
the same result. The above leads us to surmise that the
Triune Formula of the Universal Characteristic and
the Formula of the Universal Theology are two equal-
ly powerful, mutually inversible statements about the
action of an unknown source of life.
Both a cliché and its impress carry an equal vol-
ume of information. one and the same source of the
postulates of scholarly knowledge and the dogmas of
faith on the defeat of death is equally beyond our un-
derstanding. We can tend to this limit of truth, fol-
lowing two different pathways, yet with the one and
only result. It answers the question of the old dispute
on what’s more important, “a host of low truths” pro-
vided by science or the “elevating illusion” of salva-
tion. The truth of existence in the moment of the pres-
ent is inapprehensible, either through its affirmation
by faith (–0) or through its negation by reason (0).
No one can live by either faith or knowledge, since
the two are complementary. In logic, their comple-
mentary nature is expressed through the combination
of inductive and deductive methods of reasoning. Hy-
potheses based on axioms are imminent for under-
standing facts, and truths of fact exist to support
the hypotheses. Reasoning can’t be just deductive or
inductive. That’s why the one who believes, knows,
and the one who knows, believes.
Chapter 3
DEFEATERS OF DEATH
Any living being is a defeater of death to the same

degree as the others, since at any point of its existence
it is free from reality and reacts to its changes in ac-
cordance with the imperatives that shape its conceiv-
able world. Being a point where the conceivable and
the real world come together, it’s both a program of
life and its action. The majority of living beings are
not aware of the finiteness of their existence, much
less of the source of their imperatives, that’s why the
state of their conceivable world can be described by
the Formula of the Universal Theology.
Prior to the emergence of a reasonable act, in the
process of rational actions and after this brain func-
tion is switched off, we keep responding instinctive-
ly to the challenges of the environment, in order to
sustain our principle condition of non-identity to it.
That’s why the Theological Formula can be read in the
following way, A proposition (–0) in the language be-
yond the limits of common understanding (∞) creates

a living being ( t∞ ) that doesn’t belong exclusively to
 ), because at any point of its life it is
the reality ( ∞
shifted along the line of time and remains indescrib-
able in common terms.
52
Chapter 3. DEFEATERS oF DEATH
Significantly, the Formula of Theology precedes

the Universal Characteristic, the latter being the ax-
iom of finite existence that is activated only to reflect
upon death. The Characteristic has the common ex-
istence for its premise and its cause, and utilizes the
symbols of conceivable world accessible to humans on-
ly. It’s the basis of the interspecies knowledge, of the
humanity’s shared instrument in its struggle against
the other species. The instrument recreates the prin-
ciple of the selection of the fittest individuals through
the selection of the most adequate shared judgments
that contribute to the survival of our species only.
The mental power of the subjects and the predicates
is a pallid imitation of the Mind that plays with all the
individuals of all the species in Nature. They have dif-
ferent languages and different data storage devices,
but they share the same competitiveness.
Initially, the two formulas emerge in the smallest
social group, consisting of a mother and a child. The
formulas express the two opposing motives that lead
to the same goal. The first (individual motive) urges
the child to live, the second (species motive) urges his
mother to safeguard his life. For the child, his life
means defeating the environment, this defeat being
expressed through the Theological Formula, while for
the mother it means defeating her own desires by the
conceivable integrity of species, it’s her self-sacri-
fice for the sake of all the people. The mother’s goal
is spiritual, it lies outside the needs of her physical
existence and might even pose a threat to her life.
The goal is for our species to utter a new proposition
regarding itself. The form of the proposition is ex-
pressed through the Universal Characteristic. The
53
UNIVERSAL THEoLogy
mother defeats her own death, preserving the baby as

her living word, as a unique genetic trace in the chain
of individual existences. The baby’s imperative and
the mother’s statement are recorded in the common
language of all the living species.
The other component of the statement, the father,
is linked to the mother and the child through anoth-
er symbolical system. He protects them through his
interdictions directed at the outside world. Father-
hood is social motherhood. The father provides names
and rules of conduct for his family. The interdictions
he expresses in general terms are the machines for
survival. Thus a new group of people emerges, with
its own language and plan of salvation. The power of
the father’s knowledge, retained by the descendants,
serves as the archetype for all the other social groups.
For the members of a group, the interdictions
imposed by its founder replace the biological imper-
atives, as the more efficient instruments of survival.
He has defeated death, he’s a model person, and the
group sets a goal of replicating his actions. The sum
total of his interdictions amounts to a specific group
theology, the collective credo.
A social group is formed for the purpose of com-
peting for the resources with the other individuals,
groups (pseudo-species) of humans or with the other
species. In their ability to perform rational actions,
i. e. in fact-assessment and planning, all groups are
equal to one individual. In each group, there’s on-
ly one ultimate decision-maker. A group is a social
machine that brings its owner profit in the shape of
power or property, that can be exchanged for the time
54
of the future life of all of the group’s members. To

preserve the power over the group, to control the fears
and passions of its members with the help of ideas and
images, the cult of its founder needs to be established.
In order to recruit new followers while competing
with the other strategies of group salvation, collective
memory needs to be continuously reproduced.
The life stories of the founders and owners of
large groups make up the bulk of the human histo-
ry. Leaders, lawmakers, scholars, creators of artistic
and musical forms, war heroes and benefactors of hu-
manity were listed amid the immortal. Anthropomor-
phous gods alternatively either expressed the tribal
exclusiveness or were grouped into pantheons for the
spiritual unification of nations and empires.
World religions are pinnacles in the process of
group unification. They managed to transcend nation-
al and rational borders, but the respective groups have
reached the natural limits of growth. It’s obvious that
they would never assume the true “world” status, for
they’re unable to unify the whole human race in one
group. To achieve that, they would have to give up
their theology, cult and management structure. That
would lead to the group losing its special name, and
the group would vanish.
The urge to transcend the confessional borders and
divide the human race into two large groups of the
“pure” and the “impure” resulted in the emergence
of the class and racial superiority ideologies in the
previous century. Both emerged from the critique of
the unity of the human race, the latter was proclaimed
an abstraction, subversive for the power of the owners
55
UNIVERSAL THEoLogy
of the social machines of violence and property. For

“a man with a gun” and a “small shopkeeper,” they
were the ways to proclaim their concept of the future
paradise on Earth. once they turned into ideocracies
on the vast spaces of Eurasia, they strived, unsuccess-
fully, to create new species of man through regression
to the primitive social forms and methods.
The theology of any social group, from a family to
mankind, amounts to a myth about the Defeater of
Death. It’s a fairytale that tells about a man’s success-
ful quest to find something nonexistent (e. g. eternal
youth) in a non-existing place (Utopia) in non-exist-
ing time (Uchronia). The fairytale promises to salvage
him from his meaningless existence through his par-
ticipation in a unique project of making an ideal come
true. Let the machine of scientific cognition make the
real world a safe shared place and produce objective
truths irrelevant for the inner life of a person. The
only thing that holds real power over the man is the
stories about miraculously transcending and trans-
forming reality.
group theologies are inherently paradoxical, with
their authors using fantasized images and fables to
describe the process of the group hero successfully
crossing zero and back. These theologies, with their
initial purpose of being seriously contemplated, ex-
press, ultimately, the individuals’ credulity and mind-
lessness. yet even those who appreciate the fairytale
character of a theology, cherish it as the symbol of
the group solidarity, which is a major value in itself.
Theologies are essential for instructing the new
members of a group. Paradoxes are intellectually
56
challenging for the young minds, and interdictions

provoke the desire to break them. In a group, each
“self-expanding logos” obtains a system of general
notions, to be used in the individual search for mean-
ings, as well as the option of handing over the results
of this search to the subsequent generations. That’s
why a theology is not a peak of intellectual develop-
ment, but its minimum, just enough to ensure the
reproduction of the group.
Any group theology rejects point-blank the verac-
ity of the other groups’ theologies. The ideological
clash between the various programs of salvation is the
true content of social life. Two competing theologies
can be reconciled only in the form of complete disap-
pearance of the followers of one of the groups. The
mere fact that there are people who successfully save
themselves without relying on the sacred knowledge
of a certain group, proves that this knowledge is in-
complete and false. Either the theology of my group
is wrong, or those who deny it are not fully human.
All the attempts to pre-charter a person’s choice
through general notions and call this choice his happi-
ness are doomed. We approach the problem with inad-
equate means (using the human, rather than genetic,
language) and with the clearly mercenary motives of
creating a new group, a yet another profit-making ma-
chine. That’s why all the group theologies are only
true to a certain extent, while from the standpoint of
the entire mankind, or species, all of them are wrong
to a certain degree. Even Agnosticism is just another
group theology. The situation is not as hopeless as
it might seem, though. Rephrasing a popular rule of
logic, we can say that from the sum total of all the
57
UNIVERSAL THEoLogy
group theologies we can deduce whatever, including

the truth of existence. It’s a bad idea to throw out the
baby of truth together with the murky water of hopes
and beliefs.
If all the theologies are false, than the life story
of the Defeater of Death that is free from the major-
ity of these false versions would provide us with the
inference that is closest to the truth. That’s exactly
what is expected from the Formula of the Universal
Theology. Relative to all the others, it’s the least false
proposition.
The Universal Theology is an outlook on everything
that exists from the viewpoint of everything that
lives. It’s the belief of every living organism that it
is an entity separate from its environment and equal,
because of its existence, to any other real object. Its
group is the community of all the living creatures,
both known and unknown to us. This group of all
groups has unique properties, unattainable within
any separate group. It’s the case of the whole being
bigger than the sum of its parts. In relation to all the
group theologies, the Universal Theology is the on-
ly unifying proposition. It is the cursive worksheet
where all the creators of group theologies write their
first and most important words.
It’s impossible to combine all the three limiting
notions of the Theological Formula into a reasonable
proposition, yet even one or two suffice to create any
far-fetched image within the myth of the Defeater of
Death. That’s why any group theology is the rejection
of some of the limits set by the Formula of the Uni-
versal Theology.
58
The Universal Theology is the empty and perfect

form for all the conceivable group theologies, those
based on the partial violation of its dogmas.
Theology is a system of group interdictions. The

Universal Theology stands apart, because it contains
only one interdiction: a living being should not be
identified with the environment. Since the environ-
ment combines the real and the conceivable world of
a person, for him the interdiction splits into two re-
quirements, to prevent his own physical destruction
and his ultimate definition through notions. These
interdictions are expressed through the three theo-
logical dogmas.
The fewer interdictions a theology exposes the
group members to, the more freedom they have. That’s
why the group of all the living beings, i. e. Nature,
offers an individual the biggest inner freedom, next
to which all the social relations always seem enforced.
Chapter 4
THE CRITIQUE
OF THE GROUP THEOLOGIES
By pinpointing the transgressions from the Three

Dogmas of the Universal Theology, we can come up
with a rough classification of all the narratives about
the Defeater of Death. The transgressions shape up
the three respective spheres of social life: scholarship,
art and management. These three activities provide
the owners of the social groups with competitive ad-
vantages they need to retain their power.
SCHoLARSHIP AS THE SUBLIMATIoN

oF FAITH
The statement on the finiteness of the life time is

the transgression of the First Dogma, which leads to
the Formula of the Universal Characteristic and to
the sum total of all the universally valid statements
that we call knowledge or scholarship, created in the
Formula’s image. The First Dogma introduces the
infinite time as the name for an eternal being or a
number of such beings. That’s why the conventional
solution regarding the existence or nonexistence of
60
Chapter 4. THE CRITIQUE oF THE gRoUP THEoLogIES
eternal life is the choice between the Formula of the

Universal Theology and the Universal Characteristic,
between idealism and materialism, between the belief
in an eternal being and the knowledge on the finite-
ness of any life.
We have already suggested that this choice gives

no advantages to any of the approaches, since their
inverted formulas have the same content and are equi-
potent. They reflect the infantile and maternal state
of the cognizing subject: at various moments of his
life, a person might need either faith or knowledge. He
would never be completely devoid of either the sensual
or the rational component. Knowledge would always
have axioms, while faith cannot be fully defeated by
the critique of reason.
Knowledge and faith are inversely proportionate,

same as, in physics, the real value of time is inversely
proportionate to the conceivable value of velocity or
force. If we take the faith in the truth of the predi-
cate of the existence of any object, as expressed in the
Formula of the Universal Theology, for the minimal
vector (T), and the knowledge concerning the life path
of a material point with a certain name, as expressed
by the Formula of the Characteristic, for the equally
minimal scalar C, both values would play the part of a
unit vector (0) and scalar (0) in the “forbidden formu-
la” of mathematics. All the possible human knowledge
can be expressed as the infinity of the predicate prop-
ositions of his conceivable world (∞), while his belief
in the existence of the real objects can be represented

as the infinity of their names (∞). We will thus have
the formula:
61
UNIVERSAL THEoLogy
The Law of the Identity of the Paths

of Knowledge and Faith
 
C ∞ = ∞T .
The knowledge of the existence (C) of all the

 names

(∞) is identical to the belief in the truth ( T ) of the
predicates of existence respective to these names (∞).
To know about something means to believe in the

truth of this knowledge, and vice versa. The universal
content of a faith is identical to the universal form of
cognition. Human knowledge is inconceivable without
the faith in the triply infinite source of life expressed in
the Theological Formula, and in the struggle between
all the conceivable theologies there’s only one knowl-
edge concerning the axiom of existence (the Triune
Universal Characteristic) that is beyond any reasonable
criticism. In the left part of the formula of this law,
we see the progress of faith towards the more universal
statement of knowledge, in the right part the progress
of knowledge towards the more general subject of faith.
The formula of the law utilizes limiting values
and ideal conditions of self-cognition. In real life, we
deal with a certain set of knowledge concerning a fi-
nite number of things, rather than with an infinite
number of subjects and predicates. our actions are
based on the truths and interdictions induced in our
early years, rather than on the abstract faith in the
source of the whole life. Still, the inverse proportion
between the amount of the information received and
the degree of our belief in it, as expressed in this law,
62
is valid for any sentient being. For instance, a baby’s

knowledge is limited, but his belief in what he’s being
told is high. The case of an old skeptic is that of an
“inverted baby.” yet the issue is not limited to the
two extreme cases of dangerous ignorance and weak-
ness of will. The humans’ social life is all about ma-
nipulating their desires through incomplete or false
group knowledge and imposing certain goals through
the interdictions imposed by a group faith. Both paths
that lead a person to the point of mutual transition
of faith and knowledge, take him away from the influ-
ence of the groups, and thus are discouraged by the
groups’ leaders. They know full well that for a per-
son to remain controllable, he needs to be persuaded
that his personal proportion of knowledge and faith
is insufficient for his future existence. Faced with the
fact of his weakness and ignorance, he would have to
bow to the owner of the group, the one who has the
monopoly on the knowledge regarding salvation and
faith necessary to turn this knowledge into practice.
The Law’s vector equality leads us to a practical
inference regarding the prospects of the choice of our
attitude to the First Dogma: Metaphysical conven-
tions on the superiority of either faith or knowledge,
either idealism or materialism, are equally false.
ART AS THE KNoWLEDgE

ABoUT THE PRIMARy SoURCE oF LIFE
All fiction, poetry, music, dance, painting, sculp-

ture, architecture, as well as applied arts and land-
scape design, are infractions of the Second Dogma.
All of them are symbolical representation of group
63
UNIVERSAL THEoLogy
theologies. Works of art offer a subjective author’s

version of the story of the eternal progress of life.
The most remarkable cases of the mergence of the
personal and universal sources are the words and acts
of the prophets and visionaries, who speak in the name
and on behalf of the Creator. Inspired or possessed,
they target the people’s emotions, replacing their
moral judgment with their words. As the nurturers
of the common feelings, they use their words to gain
power over multiple generations of the members of
their group. yet this violence in the domain of mean-
ings inevitably builds tensions in the group, expressed
through rational criticism or passive suppression of
such experiences in the collective memory in favor
of more pressing needs. For the teacher’s words to
retain their high value, he has to resort to certain
cult practices. The sum total of these practices used
for the reproduction of a group theology for the new
generations is called culture.
The perfection of the living beings is universally
obvious, while the works of human art are only valued
by certain groups. To perceive the results of creativity
as real life, we require the knowledge on the proximity
of death and extensive experience of personal unfree-
dom. Those who believe that art is superior to life, are
painfully dependent on the former. For a dedicated
believer or someone in love, the art of other people is
something that can be easily discarded for the sake of
something he cherishes as really alive and true. Art
is the artist’s pronouncement about himself, a cre-
ator with a lowercase “c,” who’s akin to the Creator
with the capital “C.” Anyone longing for the original,
would reject all the copies.
64
Any group theology is a narrative describing the

acts and words of a Defeater of Death. Its subject mat-
ter is the totality of all the predicates to the protago-
nist’s name. He went, led, shone, revived, ascended,
descended, punished, taught etc. Besides, there are
embellishments, elaborations and superlatives. These
predicates, however, are localized in time and space,
and thus lose their meaning once put in juxtaposition
with the name of infiniteness within one statement.
The predicates to the name of the Defeater of Death
collapse once measured by infinity. There’re no words,
sounds or other symbols to describe the infinite, that’s
why it can only be expressed through the sum of all its
possible negations.
Suppose a certain sacred text can vivify and endow
with eternal prosperity the group that owns it. The
recitation of this spell or the performance of the ritu-
als it prescribes would bring the group a huge success,
the one that can’t be kept secret from the less fortu-
nate neighbors. Sooner or later, the cat is out of the
bag. Any knowledge possessed by one person strives
to become the property of all the humans. It’s hard to
imagine that a person who possesses such skills would
never put them to practical use. The reality check is
in itself a rational criticism, a speculation from the
facts to an inference. As the saying goes, Hic Rhodus,
hic salta.
A successful demonstration of these skills would
amount to the full theological defeat of all the oth-
er groups. They would be forced to fold, and their
members would move under the protection of the
true belief. yet history knows no cases of complete
theological integration. The backing-out of potential
65
UNIVERSAL THEoLogy
allies points at the sustention of the opposition to any

theological statement, with the opposition having its
rational arguments. There has never been a defeater
powerful enough to silence everyone else.
The tales about the rising of the dead, improving

the fertility of the flora and fauna, summoning a tem-
pest and other tricks for the gullible, do not work in
the advanced societies that have to keep up the intel-
lectual competition both inside and in their dealings
with the neighbors. An unsolved criminal case doesn’t
mean there was a miraculous interference, it only im-
plies a lack of evidence. Rational criticism would in-
evitably erode the naïve faith, and it can overcome
any theological conventions. The criticism has but
one unbreakable limit, the Formula of the Universal
Theology that insists that the language of the infor-
mational primary source of life is unknown, yet it is
impossible to negate the necessity of such a source
for explaining the unity of Nature. The struggle be-
tween the group theologies only ceases in the largest
of all the potential groups, with all the living beings
integrated into it.
The following conclusion can be offered regarding

the violation of the Second Dogma: all the conven-
tional differences between the group theologies seem
surmountable through rational criticism, i. e. through
the absorption of the group predicates by the ideas
with the more precise (true) content. The criticism
amounts to the judgments based on the facts of reality
in the form of the Universal Characteristic. The only
judgment that is beyond criticism is the Formula of
the Universal Theology.
66
DEVoTIoN AS ACTIoN IN THE NAME oF LIFE
Those who violate the Third Dogma are those who

want to dominate the others, rejecting any domina-
tion over themselves. Those who want to take, without
giving anything back.
In social physics, the nature of power is disclosed
in the terms of ownership and dependence on what you
own. Power is work, or the kinetic energy of claim-
ing the other’s property, plus the potential energy of
protecting your property against the other claimants.
As per the law of the conservation of energy, within
any completed period of the owner’s life, the values
of these energies are equal.
To own a social group, is both a privilege and a re-
sponsibility. That’s why the owner, on the one hand,
is an infantile consumer of the profits he receives
from the group, and on the other hand, he’s a father
who uses all the property the group has amassed to
protect its members. The group members, in turn,
perform the duty of social motherhood in relation to
their infant leader, expecting at the same time that,
as a father, he would care for them and advocate their
common cause. This crisscross mutual devotion and
nurturing of the leader and the group, makes their
relationship stable and durable. But once one of the
sides upsets this balance of interests, the group is
doomed. If the leader or any group member is crazy
enough to discard his responsibilities, he would inev-
itably sacrifice his rights.
The group’s theology is its Constitution, the de-
scription of the mutual rights and responsibilities of
the leader and the group members. It inevitably con-
67
UNIVERSAL THEoLogy
tains direct or indirect references to the supernatural

source of the group power and property. The leader’s
devotion is expressed through preserving and expand-
ing the group at the expense of the environment and
the property of the other groups. The devotion of the
group members manifests itself through the compli-
ance with the interdictions set by the founder and
the head. It absolves from complying with the inter-
dictions of the other groups and makes all the group
members equal in relation to the one who, visibly or
invisibly, leads them towards salvation.
Social groups exist in the conceivable world of gen-
eral terms. They are names, i. e. subjects with distinc-
tive identities. A group ceases to exist once abandoned
by its last member. All he needs to do, is to take a
different name and renounce the old one. While theol-
ogies dispute each other’s predicates, the groups actu-
ally compete through the struggle of names and relat-
ed circumstances. Rather than in the public disputes,
the struggle unravels in the self of each person who,
as a rule, is a member of several groups. If there’s a
tension between their theologies, he’s forced to make
an ultimate choice and decide on the main motive of
his actions, renouncing all the other motives. This
means the choice of the priority of one belief over the
others, the defeat of all the groups rather than that of
an individual, and the defeat of all those groups that
urged him to act differently.
There’s just one group whose motivation can only
be defeated through its disappearance from the face of
the Earth. It’s the community of all the living beings.
Its beliefs are expressed through the Formula of the
Universal Theology, the simplest description of the
68
action of life, that can be termed the primary source

of all the other beliefs.
The one who violates the Third Dogma proclaims
himself to be a living god, and thus suggests that
the group that carries his name through time is eter-
nal. yet history shows that humans have no eternal
groups. The existence of any social group can be ter-
minated through the absorption of all its members by
a bigger group. Thus all the interdictions of the group
would be surmounted. The only exception is the group
of all the living beings, with its interdiction, expressed
in the Formula of the Universal Theology, to identify
itself with the environment.
THE gRoUP oF ALL THE LIVINg BEINgS

The group of all the living beings is as much of
a paradox as the set of all sets in mathematics. Its
unique features can be identified through the negation
of the properties of its parts. In this group, the main
indications of social life disappear. All its members are
completely equal for its Creator. It means that they
are outside any hierarchies, food pyramids, or evolu-
tionary chains. This group doesn’t need to resort to
violence, since the entire environment is its property.
There’s no one to share it with or to protect it from.
The intellectual violence of the prophets and
the struggle between various creeds also cease here,
since all the members of the group follow one and
the same Universal Theology. The group has but one
authority, who rejects the idea of having a name as-
signed to him, moreover, he’s not personified by any
member. He doesn’t need his own cult to ensure the
69
UNIVERSAL THEoLogy
group’s continuity. All the individuals form a net-

work to preserve their common knowledge through
the proposition they make by using their germ cells.
The relations between the members of the group are
the unachievable ideal of the social order, the tem-
plate for all the human notions regarding Paradise.
These relations are described in the motto Liberté,
Egalité, Fraternité.
The different nature of any limit set reveals it-

self through the qualitative transition from reality
to a conceivable ideal within it, or, conversely, from
the conceivable sets to their real common action. If,
for us, the ordinary groups are mental artifacts, we
can only define the largest group as the real process
of life of the whole Nature. For the real, acting so-
cial subjects, the largest of them can only be the con-
ceivable ideal of the common life path. What makes
all the social ideals unattainable is their qualitative
difference from the notions and phenomena that are
commensurate with them.
The Law of Limit Sets (Social Ideals)
A limit set, unlike all the other sets, always has

the inversive content (opposite quality).
The higher values and goals of human progress are

outside the limits of the world they’re supposed to
measure.
By inverting the behavior of the members of the
largest group, we can explain the workings of the fol-
lowing psychological rule:
70
The Rule of the Final Bet
An individual who has the opportunity to destroy

his own species, reverses all his motives (values, goals).
To destroy your own species means to kill your-

self (in compliance with the Law of Identity, a person
tends to view himself, and not just his group, as a
separate species). It doesn’t amount to the realization
of your own mortality. Whoever makes a transition
from the infantile to the maternal (paternal) world-
view, from the Theological Formula to the Universal
Characteristic, from the boldness of the “young god”
to the acceptance of your own finiteness and of the
need to go on living in someone or something else, is
empathically involved in the workings of the Creator
of Life. He has realized what exactly unites the group
of all the living beings, and the relations in the other
groups now look like hell to him.
This transition is a reflection, a re-evaluation and
an acceptance of the responsibility for the fate of your
group. The self of the group leader, the one who has
the right of the “last word” delegated to him by all
the group members, goes through an inner transfor-
mation. What makes the group of all groups unique,
is that it has no real leader. The mere image of a Cre-
ator involves the transfer of the power relations of
the leader and the crowd into one single group that
doesn’t have any “public authority.”
Irrespective of what we speak about, we always
speak about ourselves. The same is true concerning
the content of a group theology, with each of the the-
ologies anthropomorphizing, in its own way, the world
71
UNIVERSAL THEoLogy
and its maker. Expanding the classification of the the-

ological artistry from the viewpoint of violating the
three dogmas, we can specify the following false pre-
conditions for creating the anthropomorphic images:
1) The Creator is a living being (potentially finite).
2) The Creator speaks to the people.
3) The Creator meddles in human life.
No thrilling tale about the source of life can be
told without these suppositions. The makers of the
group myths have multiple justifications for their
lies, but all these lies are told for one principle reason:
you can’t control people addressing their minds only.
That’s why all the theologies that emerge inside the
groups have certain anthropomorphous features. The
only one completely devoid of them is the Formula of
the Universal Theology.
THE IDEAL THEoLogy
The Law of Limit Sets is operative for the set of

all the group theologies. Each of them strives for the
position of the universal one, yet is unable to dis-
card its mythological nature and can’t help reacting
to the existence of the other myths. That’s why social
groups are in constant theological dispute with the
surrounding ideological opponents. No group the-
ology can perceive its opponents without anger and
prejudice. It has to provoke empathy to its own group
as the only the true path to salvation, and keep the
group members ready to hand over the authority to
their leader.
72
The Universal Theology is a different story. It ex-

presses the vital impulse of the whole Nature. Devoid
of circumlocution and judgments, it ensures a quali-
tative transition from myth to knowledge because of
the equipotency of the Theological Formula and the
Universal Characteristic. While the first one is the
proclamation of the fact of existence of the Defeater
of Death, the second one can be termed the shortest
myth ever, the description of the life path of the de-
feater. That’s why the Universal Characteristic, a
form of scientific knowledge, is the unattainable ideal
of all the theologies.
The credo of any religion will achieve the form of
Characteristic if this religion unites all mankind in
one group. Its symbol of faith will be the formula that
expresses the sentiency, the characteristics of our spe-
cies, and renders the cult and the clergy, the steps of
approach to this knowledge, impossible. That’s why,
no one needs the religion of all mankind. In its place
is what we call, in various situations, the matrix of
understanding, the structure of statement, or the ax-
iom of existence.
The end of religion is the beginning of scholarly
knowledge, and vice versa. Science that studies the
real world also has a goal that is qualitatively differ-
ent from its subject matter. The unattainable goal
of rational cognition is the content of the Universal
Theology that points at the mystery of the sentient
source of life. The Universal Theology expressed the
individual beliefs of all the living beings, before the
reasonable distinction between various creeds and af-
ter the point when our mind will ultimately define the
common element of all the creeds.
Chapter 5
THE LAW OF RETRIBUTION
If a group strategy of salvation is “workable,”

being a liquidity that ensures the group’s growth
and prosperity, a struggle for its ownership tends to
emerge in the group. The most pressing matter for
the group members is the distribution of the common
legacy and profits. Any group theology is a political
and economic program. Where will we live? What will
we eat? Who gives us everything we have? What do
we have to offer him in return? The group leader’s
answers to these questions are a permanent contract
with the Creator of Life.
The group leader admits the Creator’s might and

tries to elicit his benevolence in the same way the
leader’s followers negotiate their relations with the
leader. He tries to understand the principle of the dis-
tribution of benefits and punishments. The object
of his observation is the physics of social relations.
Since the Creator of Life plays with the fates of per-
sons and nations, it’s essential to understand his in-
tentions and figure out the rules of the game.
Social physics is the proto-science that has of-

fered the first formulations of the Third Law of Dy-
74
Chapter 5. THE LAW oF RETRIBUTIoN
namics,* as well as the laws of conservation of those

assets that humans use temporarily — their property
and productive forces. It’s the knowledge concerning
the inevitable retribution for any human action. The
inheritance of family property and legal responsibili-
ties (common guilt or vengeance) was rationalized in
the idea of retribution after death that goes over to
the person’s Care Space, i. e. the group of people he
sees as his continuation. The owner of the group is
prepared to sacrifice the lives of its members, as well
as various assets, for the sake of this continuation.
The economics of sacrifice amounts to the exchange
of the things that humans can preserve, labor and
property, for the life time that can only be preserved
by the Creator.
The owner of the group sees himself as a deputy
or a shopkeeper of the Creator, and for this reason,
the political economy of a group always amounts to an
applied or practical theology. Keeping in mind that
group theologies always compete with each other in
the amounts of lies, we can understand the prejudicial
character of the group political and economic concepts.
If the goal is to sustain the profits of one group (a social
class, state, corporation, individual) at the expense of
the others, the group’s concept can only amount to the
justifications of its predatory motives. obviously, this
knowledge is never a universally valid scholarship, it
doesn’t comply with the Rule of the Physical Meaning.
* See e. g. Anaximader, “But where things have their origin,

there too their passing away occurs according to necessity;
for they pay recompense and penalty to one another for their
recklessness, according to firmly established time.”
75
UNIVERSAL THEoLogy
In order to ascend to the level of the group of all

groups, political economy should turn into social
physics, i. e. a mathematically precise description of
the dynamics of a living material point (an individual,
group, species) in time. For that purpose, it has to
overcome the motivation of the struggle for property
against the other individuals, groups and species. To
share the viewpoint of the Creator of Life, means to
accept that any life has the same value as your own,
and that any property obtained through struggle
should be deemed illusionary. Thus, in physics, we
regard any material object as a point of application
of forces that moves in relation to the environment.
The mass of the object plays the part of the property,
even though we don’t really need this variable for the
main Formula of the Path. Biological needs and social
prejudices prevent us from seeing a similar monad
in any living organism. yet prevention doesn’t mean
total interdiction.
Ironically, the moment it turns into a science, po-

litical economy would inevitably become a complete-
ly asocial form of self-cognition. It would emerge as
something expendable, but dangerous for the groups’
existence. The walls of all the group temples have long
been hiding from us the knowledge regarding the il-
lusionary character of everything that social groups
strive to possess.
Physical knowledge is based on the ontological ver-

sion of the Universal Characteristic, i. e. on the Life
Path Formula. It describes the completed interaction
of a living material point with its environment, that
results in the death of the protagonist (0) and leaves
76
behind only the knowledge concerning his path (S). The

laws of dynamics use this certainty to plan the subse-
quent actions, through the introduction of the terms
property, force and acceleration. The Third Law of Dy-
namics has three corollaries, the Laws of the Conser-
vation of Energy, Property (Mass) and Impulse. What
makes these corollaries true, is that the fourth value
in the Law, time, cannot be preserved. That’s why
both the Formula of the Life Path and its derivative,
the Third Law of Dynamics, can be termed the Laws
of Unpreserved Time. It’s always the epitaph for the
protagonist.
As for the statement regarding his existence here
and now, the Theological Formula, it, conversely, has
only one consistently preserved value, his life time,
while the two other members of the interaction, the
real world and the conceivable world, cannot overtake
him and level him with everything that they own.
That’s why the formula doesn’t feature the identity
sign. The Defeater of Death moves constantly in time.
For himself, he’s unique and unrepeatable, while for
the Creator he’s a mathematical unit equal to any
other living being. The flash of life of an individual
can last for minutes or decades, yet its time, mul-
tiplied by the average speed of life of all the living
organisms, amounts, at any moment, to the scalar
unit of his life path.
Species units (individuals) are multiplied, rath-
er than added, in procreation, the way it works with
any utterance consisting of a subject and a predi-
cate. That’s why the new unit carries incessantly
the information that is relevant for the entire Na-
77
UNIVERSAL THEoLogy
ture, the information that was known prior to the

birth of the unit and will continue after its death.
Any living organism contains a potentially eternal
fragment of the common knowledge on how to avoid
being identified with the world and defined in gen-
eral terms.
The Defeater of Death is too tough for the re-

al world because of his ability to hide from it and
restock in his conceivable world; neither can he be
defined in the conceivable world, for he goes on ex-
isting in reality. Each one of us is a secret agent
of two different countries, reality and dream. The
choice between them is termed freedom. We die once
we make the final choice in favor of one of the coun-
tries.
THE LAWS oF THE NoN-CoNSERVATIoN
The scientific discipline that analyzes the laws of

existence of a living material point in time is called
social statics. In it, time is the only conservable val-
ue, and, instead of the three dynamic laws of con-
servation, the three laws of non-conservation of the
same values operate here. This part of social physics
is not derived from the Life Path Formula, like all
the other parts, but from its complete inversion, and
it amounts to a theological description that uses in-
finitely small values. They can’t be measured empir-
ically, and thus can’t be used in “regular” physics.
The laws of social physics are metaphysical, rather
than physical.
78
The Law of the Non-Conservation of Energy

For any living creature, the sum of the kinetic ener-
gy spent in the environment and the potential energy
received from the environment tends to zero at any
moment of life and reaches zero at the end of its life.
Everything that lives tends towards a constant

non-equilibrium in the non-homogenous environ-
ment, which amounts to a steady progress towards
death. Since the added potential energy is spent by the
organism on its progress through time, the law can al-
so be termed the Law of the Conservation of Life Time.
To take the shape of a scientific statement, the oth-

er laws of non-conservation require the introduction
of the two minimal values of force and property (per-
sonal capital). The force of desire to live is the cause
of all the other desires of a living being. It prompts
the organism to act in the environment and respond
to the environment’s actions directed at it.

The force of desire to live Fж is the vector of the
exceedance of the sum of all the kinetic forces of the
organism ( Fk ) over the
 sum of all the potential forces
of the environment (Fp ) that are directed against it:
 
Fk > − Fp ,
  
Fk + Fp = Fж .
What a living creature needs in order to defeat the

environment, apart from the force, is the possession
of a slightly larger set of knowledge and skills, that
amount to its potential property. Using the knowl-
edge, the creature can save itself and go on living.
79
UNIVERSAL THEoLogy

The personal capital K — is the increase of the
value of the potential property ( Pp ) expended by the
organism, that would suffice for the life to continue,
over the value of kinetic property ( Pk ) that the envi-
ronment would spend on the interaction with it.
 
Pp > Pk ,
  
Pp − Pk = K .
In social physics, all the values are the vector ones.
The vectors of property are always codirectional with
the vector of the life time, while the vectors of forces are
counterdirectional on the axis of speed. There’s a causal
relationship between the personal capital and the force
of the desire to live. It amounts to the knowledge of the
Defeater of Death, and provides him with the opportuni-
ty to perform actions in the environment. The opposite
is also true: the force acting in the environment pro-
vides the organism with the new experience of survival.
The personal capital is the minimal increase of the

time of the future life, a positive choice between to be
or not to be. It’s a universal programmatic demand for
all the living creatures, that’s why the amount of the
personal capitals of all the individuals is also the same:
   
K1 = K 2 = K 3 … K n .
The organizer of the game of property can’t care

less what exactly the game participants term their
property. The balance of this property at the end of
any period of an individual’s life always amounts to
zero. The only valid property of an individual, from
the point of view of the Creator, is the infinitely small
80
Chapter 5. THE LAW OF RETRIBUTION
value of the personal capital that upsets the balance.

In the Theological Formula, it’s expressed through
the conceivable common source of life (–0).
The force of the desire to live is, on the contrary,
a unique value for every individual, and it is deter-
mined by his specific position in the struggle against
the identification with the environment. As any force,
it has a predicate value that, in the Theological For-
mula, is expressed by the implication arrow (→). It’s
the predicate of existence of any Defeater of Death.
To describe the condition of the environment
during its interaction with the individual, we need
to introduce the term liquidity of property, i. e. the
average velocity of its exchange for the time of life
within the environment.

The change in the liquidity dL over a time period
 
dt  dL  is the real value of the personal capital that
 dt 
the organism hands over to the environment in ex- 
change for the prolongation of its life for the time dt .
This value indicates the acceleration of an individ-

ual towards a desired goal (attack on it). Indirectly,
it testifies that the environment forcefully resists the
action of the force of his desire to live. With the three
values introduced, we can formulate the Second Law
of the Social Statics.
The Law of the Non-Conservation of Property


The unique force of the desire to live Fж is equal to
the value of the universal personal capital K .
  
Fж = K dL  .
dt
81
UNIVERSAL THEoLogy
In other words, an individual’s actions in an environ-

ment require constant expenditure of his property in ex-
cess of his revenue, with the difference amounting to the
value of the personal capital that is equal for everyone.
The Third Law of Dynamics is also violated by a

living being for the exact value of the impulse of the
force of the desire to live:
The Law of the Non-Conservation

of the Impulse of Force (Inequality of Price)
The sum of all the impulses of the kinetic and po-

tential forces, resulting from the interaction of a liv-
ing body with the environment, is the impulse of the

force of the desire to live pж , with its value being equal
to the exceedance of the price (attack, acceleration) of
the body over the respondent price (attack, accelera-
tion) of the environment.
    
Fk dtk + Fp dt p = pж .
In accordance with the Second Law,

 the impulse of

the force of the desire to live pж = Fж dt also amounts
to the personal capital multiplied by the change of
liquidity:
   
Fж dt = K dL .
The left part of this expression features the in-

dividual action of the continuation of life, while the
right part features the general information on it for
those living creatures that are able to process the in-
formation. This identical relation implies that life is
both a word and an action. Since the vector of the
82
life time of any individual is a unit segment tending

to zero, we can assume that life is an infinitely small
value that can be defined in the following way:
A material point is alive if it has the impulse of

the force of the desire to live and the liquid personal
capital to act by this impulse.
In this statement, life is still a mystery, since an un-

known infinitely small value is defined through the two
other infinitely small values, force and capital, without
any new knowledge being added. The purpose of this
definition is to offer the distinction between the real
world and the conceivable world, names and predicates,
in order to subsequently establish identity relation be-
tween them in the form of the Universal Characteristic.
Moreover, the formula expresses the interrelation

between the content of the Theological Formula and
of the Universal Characteristic.
  The real impact of the
force of the desire to live
 Fж dt is the meaning of the
Theological T
  Formula , while the infinitely small life
path KdL in the environment is what is expressed by
the Characteristic (the Axiom of Existence) C. That’s
why the Formula of the Identity of the Paths of Faith
and Knowledge can be represented, in the new terms, as
 
∞T = C ∞ ,
   
∞Fж dt = K dL ∞ .
A group with n members can also be described by

the formula of the Second Law:
   
n (Fж dt = K dL) .
83
UNIVERSAL THEoLogy
The factor n represents the number of the group

members, expressed by a whole number.* At the same
time, it has the qualitative value of the members’
unique group identity. An infinitely small value mul-
tiplied by the whole number would also amount to an
infinitely small value. That’s why, in its ability to
formulate opinions and select its future actions, any
group is equal to an individual.
By reversing the left and right parts of the formu-
la, we come up with the expression for the personal
Care Space, retained as the information that ensures
the continued existence of a group of n descendants
in the environment:
   
n (K dL = Fж dt ) .
The three laws of statics reproduce, in the terms of

political economy (force and capital) the structure of
the basic laws of the many scientific disciplines. The
First Law of Statics postulates the fact of a living be-
ing’s movement in time. The Third Law is the rational
balance of the mutual attacks (accelerations, prices)
of the organism and the environment, as resulting
from the movement. The Second Law expresses an ap-
proach to the quantitative assessment of the future
action. For that purpose, it unites the content of the
First Law, the life’s strive into the future, with the
form of the Third Law, the identity relation between
the values preserved in the interaction. We thus
* Negative values would mean the destructive nature of the

Care Space for everyone inside it, e. g. for those sentenced to
death, terminally ill, or for the military on the offensive.
84
come up with the proposition that has a new mean-

ing, i. e. with the project of a potential action. The
kinship of all the axioms in science is easily traceable
in the Table that sums up all the postulates, dogmas,
laws of physics and metaphysics:
Universal Universal
Theology Characteristic

T → C
→0
–0→
Social The Law of the The Law of the The Law of the
Statics Non-Conserva- Non-Conserva- Non-Conservation
tion of Energy tion of of the Impulse
(Conservation of Property     
the Life Time)    Fkdtk + Fpdt p = pж
Fж = K dL 
dt
Universal The Dogma The Dogma of The Dogma
Theology of the Defeater Lies of the Finiteness
of Death of Existence
 ∞

t∞ ∞
Universal The Forbidden Syllogism The Life Path
Charac- Formula of ∀M → ∀P Formula
teristic Mathematics 
 SM SP ∞ = vср
∞ = ∞ 0 = 1 Sж
0 ,
∆t
0
Social The Postulate of The Postulate The Postulate
Kine- the Absoluteness of Fuss of Proportion
matics of the Life Time vср — const
 Sж
∆t
Social The First Law The Second Law The Third Law
 
Dynamics     Fk F
∆t Fk = Pp dL
  = − p
dt Pp Pk
Dynamics The First Law The Second Law The Third Law
  
∆t F = m dv Fk Fp
dt =−
tp tk
Thermo- Postulate Postulate of Postulate of the Sys-

dynamics of Entropy Temperature tem’s Inner Energy
∆S T = dU dU = T1dS1 − T2dS2
dS
85
UNIVERSAL THEoLogy
The arrow in the cell between the Formula of the

Universal Theology and the Universal Characteristic
deserves a special comment. Is there a proposition
that, while rendering the contents of the Universal
Theology, has the form of a Characteristic (propor-
tion of quantities) and yet describes a future event?
There is, for any interdiction is such a statement.
If the Theological Formula expresses the violence of
a living creature as it defeats the environment, and
the Characteristic expresses the conceivable result of
the violence after its termination (the death of the
creature), then the interdiction amounts to the prom-
ise of the future violence. That’s why it can always
be expressed through an implication, if you do this,
you will get that. An implication (logical derivative)
is routinely expressed by an arrow between the prem-
ise and the consequence. Since our premise (any life)
and consequence (its death) are limited values, we can
surmise that the empty cell contains the interdiction
of eternal life, the prototype for all the other human
interdictions.
Let’s go back to the Second Law of the Social Stat-

ics and offer some case studies:
   
n (K dL = Fж dt ) .
1) A human body is composed of a hundred tril-

lions of various cells (n number), with all of them 
being consumers of and heirs to the knowledge K ,
received from one single fertilized cell, a zygote, with
its real existence lasting for a little over 24 hours.
The physical disappearance of the zygote doesn’t ter-
86
minate its information, this can only result from the

death of the entire organism (unless it leaves some
offspring).
2) All the currently living humans form our spe-
cies group (n). Because of its ability to pass on the
non-genetic information
 to its descendents, i. e. its
intelligence K , this group dominates all the other
species on planet Earth.
3) The same formula expresses the Care Space of
any social group. The group’s members (n) believe
that they are the descendents of their own Defeater of
Death, and they use his knowledge K in order to sus-
tain their life. It doesn’t matter that the information
they receive is simultaneously stored elsewhere — in
the collective memory of the human race, and in a dif-
ferent language. The group interdictions amount to
rationalizing of the deaths of many predecessors at
certain locations of reality and in the conflicts over
the images of the conceivable world.
4) If n various motives of the groups a person be-
longs to (family, community, football club, co-work-
ers, nationality, creed, race etc.) act simultaneously
and provoke a conflict of interests,
 he would have to
  dL in order to per-
choose a single group identity K
form a respective action ж dt . At that moment, all
F
the other identities would be “deactivated,” with their
price dL  reduced, for the individual, to zero. The
dt
group of all the living beings (Nature) retains a person
within itself even when he renounces the influence of
all the other social motives (n = 0). In these circum-
stances, he can only make one choice, that of Hamlet:
to be or not to be.
87
UNIVERSAL THEoLogy
Thus the formula of the Care Space is valid for all

the biological groups (individuals and species), all the
social groups (pseudo-species) and the psychological
group of the motives inside an individual’s self —
it comprises the subject matter of biology, political
economy and psychology. Everything that lives acts
in accordance with one and the same formula, the one
that contains the values of force and capital, derived
from political economy. As for the nature mortem —
the groups of the chemical compounds, as well as the
mathematical sets, units of names or meanings of
terms, the formula doesn’t apply to them, for the lack
of their active interaction with the environment. We
can now describe the main features of the process of
retribution in the group of all the living beings:
— the values of the individuals’ property and vi-
olence are of no concern to Nature, what matters is
the presence or absence of a personal capital and of
the action of life it produces;
— any action of life and retribution for it are per-
formed simultaneously (in the same way a cause and
consequence are simultaneous) in the real world and
the conceivable world respectively;
— the retroaction of the Care Space of an individual
after his death is transferred to the group of his heirs;
— the information concerning the life and death
of an individual or a group is equally important, it
has equal value for the group of all groups. All this
knowledge creates the Care Space of the Creator;
— the Care Space of the Creator has no limits in
time, while in space it encompasses the environment
of the group of all groups.
88
The Second Law of the Social Statics offers the

explanation for the place held by the humans and hu-
man race in the process of movement through time
that they share with the other species. yet the hu-
mans’ public life disrupts this Law in a major way.
The disruptions have to do with the notions of prop-
erty and of the power that an individual or a group
derives from the property. An individual believes that
he owns not just the time of his life, but also his body,
instruments, skills, the women he has appropriated,
the children he has sired with them, land, animals,
buildings, banking accounts, civil rights, plots of
land on the Moon etc. Property is illusionary, since
any real threat to the owner’s life makes it disappear,
yet it serves its purpose if all the other people agree
to sustain this common illusion. Property is always
provisional, while the personal capital of the living
creatures is absolute.
The personal capital can’t be measured, while
property and the work it produces in the environ-
ment can, same as they are calculable in material
units and real actions. This means that the chanc-
es of survival in the given conditions of the natural
and social environment of the various owners of the
personal capital that is equal for all the living beings
are comparable. The relationship between property
and personal capital is identical to the relationship
between the false group theologies and the truth of
existence: they envelop and conceal those things that
keep them from immediately losing their meaning
and disappearing.
The fact that, apart from the life time, the energy
of the future actions of the individuals and groups
89
UNIVERSAL THEoLogy
can be preserved in the property items and in human

knowledge, is instrumental for planning and calcu-
lating these actions. The formula of the Second Law
of the Social Statics is replaced by the Second Law
of Social Dynamics, where the capital
 K is concealed
inside the provisional
 property P p , while the force of
the desire to live Fж is concealed inside the kinetic 
force of the desire of a particular person or group, Fk .
Taking into the account that the provisional prop-
erty amounts to the group knowledge — everything
that, in relation to the truth of life, is voluntary or
involuntary lies, the Law can be formulated in the
following way:
The Second Law of the Social Dynamics
Any external violence of a group is the result of lies

(violations of meaning) against the members of the
group and, conversely, the external lies of the group
are the result of its internal violence.
   
n (Pp dL = Fk dt ) .
For an individual, any motivated action he performs

in the environment results from lies or violence against
the other group motivations of his personality. We call
this self-control, self-improvement, inner discipline.
The Second Law is applicable to all the social situ-
ations, from the actions of an individual to the behav-
ior of huge human groups — nations, religious com-
munities, political movements. The consequence of
the law is the understanding that both a person and a
90
group reach the point of their death either through ex-

ternal violence or through the false premises of their
own theology. Violence is the obvious reason, even
though the main life principles of a person or a group
also determine their behavior. Theology expresses the
dominant motivation of a person or a group leader, the
efficient cause of their subsequent fate.
The Second Law of the Social Dynamics leads us to
surmise that the maximum power of a human group
owner over the environment (“defeat of Nature”) is
only achievable as the result of the total deceit and
enslavement inside the group. once the limits of the
species are transcended, the power is rendered absurd.
Within the group of all the living beings, what humans
tend to refer to as defeat of something actually means
their defeat. That’s why this level can only be achieved
through the denouncement of the sanctified leaders,
super-valuable ideas and direct violence — of all those
things that public life has once emerged from.
The Laws of Social Static show that, from the

viewpoint of Nature and its Creator, retribution oc-
curs constantly, in each completed moment of the life
of a person and of the existence of his Space of Caring
for his heirs. All the living creatures receive equal
personal capitals, and make their bets in the envi-
ronment. The knowledge concerning their wins (life)
or losses (death) has equal value for the group of all
groups. yet, after the emergence of the provisional
property, it turns into the object of retribution in the
mind of many people. In this case, fair retribution
to a person in comparison to the others is out of the
question, it’s downright impossible. It’s a profana-
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UNIVERSAL THEoLogy
tion of the idea of the universal equality of all the

living creatures, that results from the value of life
being substituted by other values — goods and words.
Equality of retribution only works outside social
life, when a person is set in opposition to the rest of
the environment, his only partner in interactions.
In this case, the Formula of Retribution as the reverse
 
impulse of the environment’s potential force − Fpdt ,
with the two qualitative parameters of the CareSpace
he has left behind, i. e. conceivable property Pn and

real time tn , would look like:
The Law of Retribution Through Violence

and Property
Any action performed by a person returns to him

and to the Care Space he has left behind in the en-
vironment, in the form of a response impulse of the
environment within the timeframe of the existence of
the group of his heirs.
     
(Pp + Pn ) dL = −Fp (dt + tn ) ,

where Pn is the potential property created by the per-
son in the environment, that exceeds his needs and can
potentially retain its liquidity after his death, and

tn is the increase of the life time of those who would
profit from the property.
The improved Second Law of Social Dynamics de-
scribes retribution from the human point of view. The
perception of this matter by the group of all the liv-
ing beings is expressed by the Second Law of Statics.
92
The problem is that people hardly ever reach this

group in their development, while its other members
show little concern for the universal laws of their
life. The group of all the living beings is an unat-
tainable ideal for any human community, that’s why
the political economy of this group is the qualitative
counterpart of what we know about the structuring
of the human society. Let’s list the most obvious con-
tradictions.
Human justice is based on the legal sense of prop-
erty. If this sense is implemented to its limits and a
person is turned into the eternal owner of the whole
environment, retribution, as the responsive motion of
the environment, would be rendered impossible. For
the same reason, the Creator doesn’t judge Nature he
has created, and Nature doesn’t need the judgment
of its Creator.
This group of all groups is the only one where any
individual can live without any guidance from the
outside judge, because he already has one in his self.
As Lao Tzu has put it, “A leader is best when people
barely know he exists.” The Creator is superior to any
ruler, because we remain ignorant even about his ex-
istence.
In social physics, retribution through provisional
property and violence can be described with mathemat-
ical precision only for the completed interactions of an
individual or a group with the whole environment. yet
this retribution is rendered meaningless for the rela-
tions of the humans with the other species or with natu-
ral phenomena. This is demonstrated by the attempts to
put animals on trial for killing a human, or, for instance,
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UNIVERSAL THEoLogy
by the attempt of the Persian King Xerxes to whip the

sea for destroying the bridges his army was using.
Nature is just, in the same way as love and war are
just. Life is violence, the action of the force of the
desire to live. That’s why no retribution is available to
an individual in his life time, since this would violate
the Law of the Non-Conservation of Energy. From the
outlook of the Creator, for whom only the mere fact of
our life matters, full retribution can only come after
death. Retribution, as the fulfillment of the princip-
ium of all the desires of a living creature (its desire
to live), always means its death.
The word of the Creator is present in any living
organism, as a basic part of its genetic program. Each
of us has this spark of truth and act of life inside him.
That’s why the Creator only owns the same infinitely
small personal capital as any living creature. The com-
mon progenitor of all the living beings was no richer
than any of the life forms of our days, and our posteri-
ty would inherit no profit, other than the information
of the personal capital.
What does the Creator of Life, as well as us, as
his inheritors from the group of all the living be-
ings, receive in exchange for the force of the desire
to live that we yield to the environment? Nothing
but the knowledge about life or death of an individ-
ual. The network of all the personal capital owners
in space gets a constant input of the information
about the environment, and each fact of existence
is a point (–0) on the pixel map of the world, while
the fact of death is a missing point (0). That’s how
the group of all the living beings cognizes reality,
94
by probing into it through the billions of its living

“statements.”
If injustice is black, and truth is white, then all
the human relations seem to be the grey hues of in-
justice. In the world of the living Nature, there’s only
the white color while you live and only the black one
after you die. Heraclitus stated, “To god everything
is beautiful, good, and just.” In this respect, all the
animals and, possibly, the young children look at the
world through the eyes of its god.
Color Care Space Co-knowledge
No co-knowledge
Caring about yourself only
with anyone:
–1 < n < 1
No one’s equal to me
Caring about your groups group co-knowledge:

like about yourself
The lives of my group
1 < n ≤ M, members have the same
M is the whole human race value as mine
Caring about all the living Co-knowledge with the

beings like about yourself group of all the living
beings
M < n < N,
All the living beings
N is Nature are equal to me
Co-knowledge with the

n = N
Creator — impossible
Chapter 6
RELIGION OF LIFE
PARADoXES oF gENERAL TERMS
All the terms that we use to explain the Formula

of the Universal Theology are of a paradoxical kind.
Each allows for a conventional group choice regard-
ing its real existence and for the waiver of the second
potential univocity. Any paradox is a possibility of a
theological convention.
Does the group of all the living beings exist? It
does, for it’s the natural number of all the things
alive. Can we call it a group in the universally ac-
cepted terms? The group doesn’t have a leader who
would voice the group opinion. Unlike an individual,
it doesn’t have the freedom of choice (even when life
or death is at stake), it doesn’t have a specific goal,
except for the individual existence; it needs neither
boundaries nor self-definition of property, having the
entire environment in its possession. Thus, the group
of Nature is real, yet, content-wise, it is the negation
of group as a term. The inadequate name implies that
we’re dealing with something both true and false at
the same time. We can say that the name is the false
term for the true content, or a true term for the false
96
Chapter 6. RELIgIoN oF LIFE
content. If, in a group theology, we subscribe to one

of the two, we inadvertently conceal a part of the
meaning.
The Creator exists only as a conceivable cause of
all the living things, that has an equally speculative
and undisclosed goal. He resides in the point zero of
the conceivable world of each individual, that is un-
attainable for those alive, and his physical personifi-
cation is Nature. All the living beings keep creating
their lives, but none of them has specifically created
Nature. The paradox of the Creator is a version of the
liar paradox. In the world where all the living beings
create their lives, The Creator is as useless a predicate
as the predicate liar in the world where, according to
the Second Theological Dogma, anyone is a liar.
The Creator is Truth (we call it the personal capi-
tal). The Truth acts within each living being, but none
of them can apprehend it. Thus neither a logical truth
nor a logical lie are appropriate for proclaiming this
Truth. The paradoxical nature of the acting cause
(Creator, Truth) implies the paradoxical nature of the
target cause, i.e. life.
We can rationally define Life only as non-death
(–0) and express it through the triumphant call of
the Formula of the Universal Theology. The term
life is the same inaccessible limit as Truth is in the
conceivable world, but considered from the perspec-
tive of reality. We know that, in its urge to capture
the formation of life, reason only attains death in its
experience and lies in its theory. As far as our reason
is concerned, life doesn’t exist, it remains irrational
and mysterious.
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UNIVERSAL THEoLogy
Conceivable and actual world, time and existence

are as paradoxical as truth and life that they stem
from. The statement regarding the real existence of
one world and the non-existence of the other one is
a convention suggested by the First Dogma on the
Defeater of Death. The choice of one of the two op-
tions is the first step towards the emergence of all
the metaphysical sects that the founders of theologies
refer themselves to. Reason must define one part of
the dichotomy as the subject and the other one as the
predicate, to come up with a new statement about the
world. A statement with two subjects or two predi-
cates is, however, impossible, same as there can be no
procreation in a same-sex relationship.
Retribution, considered in the previous chapter, is
as much of a paradox as the existence of its conceivable
source, the Creator of Life. We see that the predicate of
the just retribution is as useless for the description of
social life as “creator” or “liar”: not a single individual
can be called just, even though only humans are con-
cerned about justice in their relations. Just retribution
is an unattainable ideal of social life, fully implemented
in Nature as the zero balance of property and violence in
an organism’s interaction with the environment within
any completed period of its existence. That’s why hu-
mans perceive injustice as a flaw in the organization of
their social life, as compared to the biological life.
Freedom is the synonym of truth. That’s why free-
dom can’t be rationally explained or defined. We can
only point out its locus within any living being. Free-
dom is the data source and the program requirement
of life. In the Theological Formula, freedom is on the

left (–0) and life is on the right (t∞ ).
98
Any Defeater of Death is free from being defined

in the present, since he’s always slightly shifted in-
to the future from the point of definition. Same as
with life, the only thing we can say about freedom is
whether it is there or not. Social order is described by
interdictions. Freedom is an option for breaking the
order. Interdictions imply freedom of the one who’s
interdicted, and all the desires (the ones the interdic-
tions are directed against) imply, in their source, the
minimal action of the desire to live. once an individ-
ual leaves all the social groups and frees himself from
their interdictions, he’s left face to face with Nature,
as its integrate part. In this case, the source of break-
ing all the social interdictions reveals its nature of
the only interdiction in the group of all the leaving
beings: no identification with the environment. Thus,
all the living beings have only one interdiction, and
humans have libraries filled with exclusions from it.
As a member of a social group, a person plays the
part of the environment and resource for the actions of
the group’s owner. The reason for doing this, is to pre-
vent the other groups from turning him into their prop-
erty and resource. Consequently, social freedom always
means biological non-freedom. It’s the least of all evils,
the perceived necessity. Besides, the group owners are
their own masters to an even lesser degree than most of
the members of the groups. All humans, as social beings,
are not free, but, since they’re alive, they always have a
source of freedom inside. The predicate of freedom is of
a paradoxical kind, and always requires specifications.
Same as the terms truth and justice, freedom is an un-
attainable social ideal and, at the same time, the cause
of the obvious biological fact of the existence of life.
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UNIVERSAL THEoLogy
The debate concerning the nature of the general

(universal) terms cannot end up with the one side
taking the upper hand. All the group theologies are
construed around obscurity that inevitably infests the
natural language when it uses contradictory terms.
That’s why any statement regarding a general term
can be debated by those who offer a different definition
of the real and the conceived.
It might seem that an appropriate solution is to
refrain from discussing these and similar paradoxes
as pseudo problems, to proclaim them the swindlery
of tossing the role of the subject between the three
causes, in the same way as a street-smart swindler
hides the ball under one of the three cups to ball up the
onlooker. That’s the approach that the natural scienc-
es have chosen. They have disjoined from the various
versions of Aristotle’s “first science” and grounded
themselves in real experience and general sense.
Having accepted that the debates on the content
of the principle categories were useless, these scienc-
es, and then the rest of the scholarship, have limited
their subject to what exists in the physical world, and
they have chosen humanity as a measure for it (the
opinion of “all the humans” as the criterion for the
universal usability of the new meanings). That’s why
scholarship has turned the production of universally
meaningful and universally useful knowledge into its
principal goal.
Poetical pronouncements on the genesis of exist-
ence were declined, and for a good reason, by the ma-
chine of cognition, as the goal-setting in the interests
of the social groups that are smaller than the whole
100
mankind. In them, the founder of a nation or even of

a civilization was named the Creator of the World, but
his claims were being debated by the other nations
and civilizations. For the first time ever, cognition
turned into a truly common cause in the best interests
of all humans, and this merit can’t be denied. Still,
there’re groups that are much bigger than mankind,
and in their relations with them, humans, armed
with nothing but their practical sense, often act as
a dangerous sect of maniacs. In fact, when scholar-
ship said no to metaphysics, it made a metaphysical
choice, placing our species above the rest of life. Thus
the species relegated all the living beings to the class
of the expendables that cater to our endless needs.
The species’ vehicle of cognition serves the humans’
predatory nature, and can prevent them from creative
cooperation with the Creator.
Scholarly knowledge is an option incorporated
into the Theological Formula, since the Formula ex-
presses the moment where the word and the act of life
are indivisible. All the subsequent tensions between
the general terms are to be found inside it because of
the proportion of the limit sets: one universal knowl-
edge can procure individual salvation for everybody.
This ideal knowledge lies outside the limits of the
human conceivable world, i. e. a person’s social life,
mind and expressivity of his language. The only way
to break out of the autism of scientific knowledge,
both within a group and the species, is to turn to the
metaphysical source of life that is common for all the
groups. This is a strictly individual path, but its expe-
dients can be described rationally, even if through the
negation of the most common misconceptions.
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UNIVERSAL THEoLogy
SELF-CogNITIoN
Progress in time is the common achievement of

all the living beings. The diversity of the forms of
species and differences between groups are based on
appropriation from the environment of various sur-
rogates (substitutes) of the time of life, with the as-
sistance of chemical, biological, social, mechanical,
thermal and electronic machines. They provide their
owner with a local gain in force or property. The con-
ditional character of this gain by a person or a group
is related to the limited size of their Care Space in
the environment, with the option of relocating all the
losses beyond its limits and thus, for a limited period,
“cheating” on the laws of conservation of property
and work. All the gain of the social groups is based
on looting the resources of the environment that are
located outside their Care Space for the future gen-
erations.
Self-cognition expands the Care Space of a human
to the limits of his entire environment. It renders the
work of many of his profit-gaining machines useless,
since the losses from their work would be assigned to
him or his posterity only. We don’t know how  the ma-
chine of transforming the personal capital K into the

profit of life time dt works, but we can assume that
all the other machines are derived from it, and once
we go out into the group of all the living beings, the
machines lose their profit-generating capacity. one of
those machines is the machine of cognition that gen-
erates new meanings. Human self-cognition can’t be
related to the accumulation of conditional property,
i. e. knowledge or goods.
102
A Corollary to the First Dogma
Lifetime is the only profit available in the group

of the living beings.
In the human conceivable world, we deal with

the production of the surrogates of the truth of life
through the workings of a special machine of collec-
tive cognition that is a property of our species and in-
sures its dominance in the environment. Same as the
conditional material values have nothing in common
with the life time that they “conserve” in themselves
for their owner, the statements expressed through the
names and predicates from our language have noth-
ing in common with the universal personal capital
that triggers the statement of each life. The capital
is written in the language of genetic data, stored in an
entirely different way, but the main difference is that
it is a real action of life in the environment, something
that no human statement can amount to. our knowl-
edge is a machine for sustaining life, yet without a
living owner the machine would stall.
The acting truth of life is a fact, while the propo-
sitions of our reason are mental artifacts and are but
probabilities. Versus the truth of life, all the products
of reason are more or less false. As the Russian poet
Alexander Pushkin puts it, “Isn’t it a parody?”
Сognition is a game played with statements, with
some of them being tossed out of the collective memo-
ry of the species. The “cloud storage” of the data con-
stantly filters out the most sensible and meaningful
information. For a statement to be dead and forgot-
ten, it’s essential either to disprove it or to incorpo-
103
UNIVERSAL THEoLogy
rate it into the content of a more general statement.

Not only the scientific theories, as C. Popper used to
believe, but all the statements get falsified — in the
same way as all the living creatures die. The point
is, some take minutes, others — millenniums. Iden-
tically true formulas, eternal natural laws, religious
dogmas, musical pieces and artifacts die in a differ-
ent way — together with the groups of people who
had safeguarded them and then either perished or
moved on into the groups with the more efficient set
of knowledge and values.
There’re two strategies for getting rid of the influ-
ence of any group names in the process of self-cogni-
tion. one is the physical destruction of the influencing
group and the erasure of all the memories about it.
The second one is to criticize any group exclusivity,
with the exception of the group of the whole Nature,
the only truly unique one. All the truths proclaimed
by various group theologies are open to falsification
through facts or to discrediting through rational ar-
gumentation. In our conceivable world, we can set to
nil either the existence of the social groups or their
validity for our development.
A Corollary to the Second Dogma
The only indisputable statement is the action of

the personal capital in the group of the living beings.
In practical terms, it means that life doesn’t re-

quire a special cult, i. e. sacred texts, symbolical
gestures, signs, sounds and images, to manifest the
connection of a person with Nature and its Creator.
104
A cult is a group activity, while the religion of life is

a purely personal relationship.
The act of a force is called violence. Violence or
counter-violence calls for unification in the groups
of the representatives of various species, including
humans. Any group is defined through the type of vi-
olence it either produces or blocks. The group of all
the living beings is united by the action of the force
of the desire to live — capturing time and space in
the environment.
Resorting to an image from the social life, we can
say that the reason for creating a group is either a
crime committed together or a joint attempt to repel
a crime. The group is always bound by mutual guilt
or by being the victim of guilt of the other group. In
this sense, the group of all the living beings is also
guilty of violating the environment, and retaliation
is inevitable — we know that the punishment for this
crime is always death. We see the ideal of all the law-
makers and judges unravel in front of our own eyes:
full equality in the eyes of the law and absolute inev-
itability of the punishment. In all the smaller groups,
violence takes the upper hand at the expense of the
representatives of the other groups. Each group views
all the other living beings as food or danger of being
turned into food (property) of these beings.
The all-encompassing game of violence and prop-
erty ensures the expansion of life in the environment,
and the first step in this conquest is taken when an or-
ganism captures the smallest fraction of the environ-
ment with the aid of the universal personal capital.
The step is unique, since it’s the only one that doesn’t
105
UNIVERSAL THEoLogy
involve the termination of another life, on the contra-

ry, it’s a clean defeat of death. All the “assassins and
bandits” of Nature begin with anti-violence, and this
ethically significant moment in their evolution is the
goal of self-cognition. It’s only a step away from the
Creator, and from the Self.
A Corollary to the Third Dogma
The only violence that doesn’t take, but rather cre-

ates life is the action of the force of the desire to live
in each organism.
By joining various social groups, we safeguard
our lives from the actions of the other social and bi-
ological groups, as well as from the conditions of the
environment. That’s why we must give to the Caesar
of each saving group his share, in service and taxes.
Self-cognition implies such a release from debt to our
groups, where we do not find ourselves in a new de-
pendence on other groups, even in the status of their
owner. once we renounce our power to protect or cap-
ture our conditional property, we achieve freedom.
We need it for the immediate care about life.
Each group that we belong to initially offers us
paternal care and safety, but then comes a moment
when it stops providing us with new knowledge and
strength for the continuation of life, and after that
the group begins to use our strength and time for its
development and prosperity. Any group owner has
vested interest in recruiting the maximum number of
strong members who would generate his profit and en-
force his power for the longest time possible. yet many
106
group members get frustrated by the submissiveness

they had once desired. What they once believed to be
protection, turns into a trap and a hindrance to their
future development.
The move from one group to the other is an act of
maturity and spiritual growth. While the relations
inside a social group can always be described as ma-
ternal and infantile, the template for any move from
one group to the other is the marriage between a man
and a woman, described by the eternal formula, For
this cause shall a man leave his father and mother,
and shall be joined unto his wife. The metaphor of a
person’s marital bond to a group that acts as a substi-
tute for the family is universally known.
The sequence of a person’s moves from one group
to the other reflects the stages of his life. Each group
offers an experience of self-cognition, but claims the
time of his life, or even his whole life. The groups a
person belongs to can be imagined as concentric cir-
cles of different sizes — in the same way the scopes
of the names are compared in logic and relations of
sets in mathematics. By moving from one group to
the other, going up or down in his spiritual career, a
person is always at risk of missing an opportunity of
further development or of losing his life. The fewer
social circles he encompasses, the shorter is his path
to the goal of self-cognition — to the group of all the
living beings, and the harder is his progress. That’s
why the smallest group, family, is both “the noblest
form of the human existence,”* and the most alluring
trap for his time and energy.
* V. V. Rozanov. Solitaria.
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UNIVERSAL THEoLogy
The allegory of the spiritual development is the

story of odysseus, his journey back from the walls
of Troy to his native Ithaca. The voyage that, back
then, could be undertaken in a few weeks, took him
ten years. Each episode of the journey puts the pro-
tagonist and his followers face to face with a new
group and new challenges. odysseus descended into
the World of the Dead. His followers lost their mem-
ory, turned into pigs, were kidnapped by Cyclop and
Scilla, and after the slaughter of Helios’s bulls Zeus
had them drowned for their sacrilege. odysseus was
the only one to reclaim his family and his land. We
see that only a handful of heroes can claim, The world
tried to capture me, but didn’t succeed.* Self-oblivion
and the death of a person is a norm of social life, while
returning unto the self is a miraculous exception from
the rule.
The ability to self-cognize is one of the defini-

tions of a noble person. The ability is not limited by
age, wealth or the strength of the person’s groups,
it doesn’t depend on how many machines he has.
Self-cognition implies a desire to perform all the
social roles impeccably. Literally, it means that the
person never blames the groups he belongs to, and
the groups have no reason to blame him for taking
more than he gives. A prerequisite for self-cogni-
tion is harmony with each of the groups a person
belongs to.
on the basis of the

 formula
   of the Second Law of
Social Dynamics n (PpdL = Fkdt ) , we can formulate
* The epitaph on the tomb of g. Skovoroda.
108
The Rule of Self-Cognition
For a person to transcend the boundaries

 of social
life, the price of the potential property Pp he’s being
offered in all of his groups or is deprived of by these

dL
groups should amount to zero:  = 0 .
dt
In this case, with the interests balanced, neither

the group owes the person anything (>0), nor he owes
anything to the group (<0). The groups cease to be his
goal, and he frees himself from them without the need
of leaving them (the second option of freeing himself
is to liquidate the group with n = 0). once outside the
care of all the social groups, the person gains access to
the biggest group, Nature. This undertaking is akin
to the Chinese puzzle with several spheres rotating
one inside the other. Each sphere is a social group, the
opening in it reflects the situation of the “zero price.”
once we align all the openings, we can penetrate the
center of all spheres or, vice versa, step outside the
boundaries of the biggest one.
The Rule of Self-Cognition expresses the common
meaning of all the three corollaries to the Dogmas of
the Universal Theology:
There’s no need to renounce property, it’s sufficient

to stop desiring it.
There’s no need to abstain from propositions, one
specific opinion can be balanced by the other.
It’s not imperative to destroy yourself as a source
of violence, it’s sufficient to abstain from desiring the
power that the violence brings.
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UNIVERSAL THEoLogy
The two strategies of achieving the result: to liq-

uidate all the groups and to harmonize your relations
with them — reflect two different concepts of power
and might. one is naïve and spontaneous — infantile,
the other one has to do with the perception of power as
a responsibility, the maternal one.* What we have in
the first case is the attitude of an owner of goods, in
the second one it is that of a master of his own desires
who feels burdened by his dependence on goods. Both
concepts of power have equal rights to exist, these are
tantamount statements.
The owner of goods is prepared to destroy the ma-
chines he owns — groups, bodies, his own mind. He
uses the machines to gratify his desires. If the author
of a group theology would call on him to kill all the ad-
versaries or to die for the sake of the world, he would
understand it literally. The owner of his own desires
would take it for a poetical hyperbole of a stranger
whose judgment he has absolutely no reason to trust.
SELF-CogNITIoN
Infantile — Maternal —
believe and act think and understand
A corollary to Destroy the property Renounce the desire
the First Dogma to own property
(profit)
A corollary to Refrain from Balance each opinion
the Second thinking, by the contrary one
Dogma (truth) Forget yourself
A corollary to Destroy the source Defend life by force,
the Third Dogma of violence — life without claiming the
(violence) power over the defeated
* These two qualitatively different social modes apply to the

males as well (in the male-infantile and paternal forms).
110
Life is a super-intelligent value and the goal of

human self-cognition. We can overcome our infan-
tile attitude to Nature through the experiences of
interactions within the groups where the lives of
all the members have equal values. The groups set
restrictions on using knowledge against their mem-
bers. The development of a human personality goes
along the lines of accepting the interdictions of big-
ger and bigger groups. Still, even the species group
cannot provide him with perfect ideas. A sentient
human being stands alone not only amid humans,
but amid all the other living species. In the degree
of his loneliness, each individual is equal to the Cre-
ator of Life.
Mankind has no license for truth. Mankind is not
a limit set for our mind. The biggest group of people
can behave as unreasonably as one person; it can, in
the same way, place itself into a deadly peril. A human
group, bound together with common interdictions
and language, always delegates the freedom of deci-
sion-making to one single leader. Scholarship gives
mankind a truly common language, that’s why the
leader of the biggest human group would inevitably
face the limit of the expressivity of the species’ cog-
nition machine, in comparison to the understanding
of life demanded from him. “Learning many things
does not teach understanding.” There’re no universal
rules of rational behavior. That’s why the salvation of
mankind will be the act of a person whose motivation
is to defeat death.
Mind treats Nature unemotionally, as a material
resource only. Human cognition is a search for the new
potential property. To give a thing a definition, means
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UNIVERSAL THEoLogy
to prepare it for destruction. An object is rationally

definable to the extent of its destructibility. The main
motivation for brainwork is the fear of death, which
is actually the fear of losing your property. But if the
true human property is potentially infinite, there’re
no reasons for such a fear. Self-cognition takes a
person into the group of all living beings, where the
actual form of a reasonable proposition, the Univer-
sal Characteristic, is prohibited and denied, since
it is based on the notion of the death of the subject.
If there’s no death for the living material point, the
mind machine stops working. What remains in the
conceivable world of a person is the proposition of
the Creator, the universal personal capital. Thus the
common knowledge of Nature turns into the main mo-
tivation of a human life.
THE AESTHETIC IDEAL
The corollary to the Second Dogma reveals the na-

ture of the truly universal aesthetic ideal. Both the
Second Dogma and the corollary refer to the mental
artifacts, the predicative propositions. The qualita-
tive assessment of the mental artifacts through the
categories of beautiful and ugly, elevated and base,
tragic and comic is called aesthetics. Each group the-
ology is informed by a certain aesthetics that reflects
the master of the group’s ideas about beauty. All the
group theologies are built on contradictions with the
predicates of their enforced neighbors. If the con-
tradictions aren’t there, they have to be created on
purpose.
112
All the attempts to formulate a rational definition

of beauty result in the self-definition of the author.
Mind is an auxiliary instrument in the inter- and in-
traspecious (sexual) selection. That’s why our mind
resorts to a utilitarian approach to the definition of
the universal ideal of beauty, by assessing the artifact
through the approval by the largest number of persons
(or by a smaller number of choice persons). As the re-
sult, the assessment of all the artistic achievements
of the human race inevitably falls into the trap of the
egotism of our species.
We have to make a moral effort to remove the brand
of appalling from the animals and plants that might
endanger our lives. We’re always partial in our assess-
ment of the images of the victims of war or of a natural
disaster. Human beauty is inevitably ranged according
to the degree of the individual’s fertility, his or her
ability to produce and raise children. As for the envi-
ronment, only those facts and artifacts of reality that
offer us and our descendants a chance to continue our
existence are termed beautiful. To achieve this goal, we
require, apart from a beautiful person of the opposite
sex, beautiful machines that ensure our survival in the
society and the environment, as well as a beautiful plan
of the universal salvation that we call theology.
“All too human” approach to its subject mater pre-
vents aesthetics from becoming a strictly scientific
discipline. Beauty can lose its predicative significance
in the one and only situation, when the word and the
deed of life merge — in the action of a living being’s
personal capital. That’s why life, truth and beauty are
synonyms, and express the unreachable limit of our
cognitive capacity.
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UNIVERSAL THEoLogy
Definition
The aesthetic ideal of Nature is the ethically flaw-

less individual action of the force of the desire to live.
The creations of Nature are beautiful because of the

fact of their existence, for their only alternative is an
ugly death. The environment is the most exacting art
critic. For all the species, the best and the only poem,
musical piece, painting or drama is their own move-
ment in time, with the living world being the audience.
While everything existing is beautiful and
everything non-existing is ugly, all the predicates
of the conceivable world fall into the category of the
ugly, false and deadly. These signs cannot define a
beautiful life. That’s why the aesthetics can be called
a metaphysical attempt to achieve a worthy goal by
unacceptable means.
once the aesthetic knowledge would reach, in its
degree of generalization, the level of the Universal
Characteristic, the only way to define the subject mat-
ter of aesthetics would be the Theological Formula
that expresses the action of life. Then Word would be
Deed, and Aesthetics would turn into Ethics. Since
inversion is a mutual relationship, we can suggest the
opposite definition as well. Meaning-wise, it should be
a variant of the corollary to the Third Dogma.
THE ETHICS oF NATURE
What’s duty, necessity, virtue, categorical imper-

ative, a moral norm pertaining to a specific individ-
ual? It’s his personal Space of Caring for the other
114
individuals and other living beings, that he creates in

the environment throughout his life, in the shape of
various machines and other types of potential proper-
ty. His care has a biological justification. Many living
creatures protect and instruct their offspring. The
difference is that humans hand down their potential
property in the shape of knowledge that is not only
communicated through the personal example to sever-
al individuals, but is also passed on in the symbolical
form to many members of their social group, through
multiple generations.
Care Space can have negative values when it claims
the lives of other humans or when its creator lives off
the environment. Social groups of the mother type
have a positive Care Space, while the infantile one
have the negative one.
The uppermost goal of all the Care Spaces that we
use as we grow up, and create for those who would grow
up later, is happiness. Since the times of Aristotle,
we know that in order to achieve happiness, we need,
apart from successfully overcoming all the obstacles
set by the environment, to ensure the prosperity of
our family, city, nation, even after our departure. The
residual Care Space is the continuation of a person’s
social life, it’s the second (after procreation) form of
his potential immortality. That’s why a person is will-
ing to toil and suffer for the benefit of his groups, and
the bigger the group, the higher it values his sacrifice.
The problem is that the benefit of one group can
only be achieved at the expense of suffering and de-
mise of the others. A benefit for a group can only be
procured through violence outside its common Care
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UNIVERSAL THEoLogy
Space. This benefit is the increase of the group’s prop-

erty. To provide benefits for everyone, the goods for
the group of all the living beings, we need to be freed
from this property as a local illusion.
The relationship between the good and evil in a
group is the same as between the potential property
and violence in the Second Law of Social Dynamics.*
The pairs of terms are often used synonymously: prop-
erty is the “goods” accumulated by the group, while
violence is considered evil by those who suffer from it.
Property and violence of any group should contain
the universal personal capital of its owner, as well as
the special action of his force of the desire to live.
The limits of ethical concepts of good and evil when
they move into the group of all living beings also re-
tain their content. That’s why we call the utmost good
the way of life we know, and we call evil the death
of everything that we have captured by force in the
environment. Since cause and consequence exist in
both the conceivable and the real world, and their rela-
tionship is transitive, we can thus call the conceivable
source of life evil, and the destructive results of its
action a benefit. This first ethical convention provides
each group with the justification of its actions in the
war it wages against the rest of the world.
The violence of those who assault the property and
of those who defend it, constantly misses the mark
of the common good, since the antagonists are busy
confirming the value of the property and thus making
the game go on. It’s impossible to break the “evil circle
* See p. 90.
116
of violence,” since the action of life is violence too.

The goal of self-cognition is to limit this circle to one
living point that wouldn’t direct its violence against
the other living beings and would only act against
time and space.
Definition
The ideal of good for all the social actions of a person

is the universal personal capital of the living beings.
The notion of Nature’s universal knowledge is an
aesthetical sensuous experience that unites not only
all the humans, but all the living beings as well. Many
theologies offer the narrative about a man who grows
up, toils and suffers in order to achieve a goal that is
not an action but a contemplation or an experience —
enlightenment, revelation, ecstasy, ability to see and
hear a divinity, to receive the dogmas of a future cult
directly from it. Don’t I feel in my soul that I am part
of this vast harmonious whole? Leo Tolstoy used to
wonder together with his protagonist who had just
experienced major trials.
It is only in the group of all the living beings that
ethics turns into aesthetics. Thus the Law of Limit Sets
is validated for ethics as well: the ultimate goal of all
the moral (or immoral) acts of a person is an artifact of
mind, an accessible image of the defeat of his own death.
The will to perform an action, to fulfill your moral
duty is called faith. The beauty of the living world is
the ultimate knowledge. That’s why the relationship
between ethics and aesthetics is described by the Law
of Identity of the Ways of Knowledge and Faith.
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UNIVERSAL THEoLogy
Terms
Subject Matter Goal
of Identity
Aesthetics Knowledge, images, Ethical ideal —

ideas, projects, the action of the
artifacts of force of the  
mind — the set of desire to live ∞Fж dt
 
all the possible Fж dt
predicative
statements (∞)
Ethics Faith, will, Asthetical

practice, fulfillment ideal — the
of duty, multiple image of the life  
facts and names — path, executed K dL∞
the teleological personal capital
 
reasons to act K dL

(∞ )
The real goal of ethics and the subject matter of

aesthetics is group or species bias. Those who make
propositions concerning good and beautiful often be-
have aggressively not only against their opponents
but against Nature as well. Depending on the point
of view, they accuse it of either ethical or aestheti-
cal indifference. Since both ethics, as the practical
knowledge about the socialization of a group, and aes-
thetics as the general theory of feelings are essential-
ly incomplete, they are inherently interrelated: any
ethical statement reveals the aesthetical ideal of its
author, any work of art is the preaching of the social
values that the artist holds dear.
oscar Wilde’s provocative statement that “Aes-
thetics are higher than ethics” amounts to the
statement that deduction is higher than induction,
knowledge is higher that faith, theory is higher than
practice. We have many reasons to question the truth
of this opinion. A person needs two legs to walk nor-
118
mally. The proud members of the party of knowledge

don’t think much about the probabilistic nature of
this knowledge and the axioms it is based on.
The point where the ethical and aesthetical ideals
merge means the equal possibility of both routes of
self-cognition, as well as the equal insufficiency of
their conceptual devices. Liberation from the group
coercion puts an end to any ethics. Liberation from
the spiritual power of the group concepts puts an
end to any aesthetics. All of these things have to be
achieved on the way to Truth, Life, Freedom, good,
Beauty, Creator — and Self.
CREATIoN oF LIFE AND CogNITIoN
The life path of an organism is a “proposition” ad-

dressed by the species to the group of all the living
beings. It’s a metaphor of the rational activities of the
element of Nature that preserves the knowledge of all
the species concerning their survival in a particular
environment. The reversed metaphor is the “life” of
the rational propositions of a person until they’re driv-
en out of our collective memory by the propositions
that offer a more accurate and complete meaning. yet
the interrelation of the processes of life and cognition
can also be expressed as the relation of two functions.
The range of values of the function of life crea-
tion is the set of all the existing individuals or names.
The same set, though, is the range of definition of the
function of human cognition. The range of definition
of the function of life creation is the conceivable world
of Nature where the genetic info of all the individuals
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UNIVERSAL THEoLogy
of all species who have survived in the environment is

being preserved. The conceivable world of a person —
the range of values of his function of cognition, plays
a similar role of the storage of information on life.
Let’s consider the interrelation of the two process-
es of cognition, human and natural. Nature cognizes
the environment by selecting the genetic information
of all the variants of the forms or the species that are
most adequate to it. The phenotype of each organism
is the most exhaustive story of the environment where
it dwells. Living beings are an instrument of contin-
uous and coherent cognition of reality.
A person cognizes the same environment in gen-
eral terms, to pass on to the members of his species
the most workable strategy of saving their lives. The
purpose of his knowledge is to augment the genetic
knowledge of his species. In the conceivable human
world, the reason acts, doing its best to imitate Na-
ture. Heraclites called the wisest person a baby or an
ape in comparison with the “mind which moves all
things through all.” Notions expressed in human
terms are group surrogates of the truth of existence
that Nature possesses and a person carries in himself.
Apart from describing the environment where the
individual functions, the genetic info concerning the
form of the species preserves the history of the emer-
gence of the species, with references to its close and
remote relatives on the tree of life. Thus, every living
being, humans included, possesses its own library of
knowledge concerning Nature. Apart from providing
us with instinctive responses, the library gives us in-
tuitive revelations and empathy.
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UNIVERSAL THEoLogy
The system of references to the other species

makes the library a storage of the experiences of all
the living beings before us. Searching for their own
book of life, the humans have invaded this storage,
but proved unable to read anything there. After that,
they used the discovery for a different purpose: they
began to give the characters from the books and the
departments of the library names in their language,
and supersede the unreadable text with their own
notes concerning the necessity to avoid certain crea-
tures or the possibility to benefit from them.
This system of additional information, writ-
ten down in the form that is only accessible to the
humans, is what we call human knowledge. our
mind is an option that allows to add our notes to the
books of life we’re unable to read. There’s a problem,
though, in this additional cognition: we don’t know
how exactly the real existence and development of
a living organism begins. We can hinder the process,
we know how to stop the creation of the books of life
of any other beings, yet the functioning of the uni-
versal personal capital remains an enigma. The only
life-giving proposition of Nature is the unattainable
ideal of all the human texts. We’re involved in the
process of cognition, yet we’re ignorant about its be-
ginning, the creation of life, and thus we’re ignorant
about its goal.
our ability to learn from our errors, to conduct
experiments in the environment in order to test the
truth of our knowledge is based on imitation of the cre-
ation of life. Practice abolishes false knowledge, in the
same way as the environment abolishes inadequate in-
dividuals. But while the quality of Nature’s knowledge
122
is always ensured and confirmed by its living carrier,

human knowledge is a different story. A word once
spoken lives its own life. A new owner of the human
knowledge can’t check the trueness of each and every
proposition he knows. His only option is to put them
to doubt and to accept that any knowledge he has is
probabilistic and incomplete. All the truths of Nature
concerning the environment are objective, while hu-
man knowledge is the result of subjective understand-
ing, with varying degrees of assuredness. That’s why
Nature possesses the direct knowledge, while human
faith in the trueness of our concept of reality is in-
versely proportionate to our knowledge about it.
Mutually identical correspondences of images and
real objects, as well as of the objects and the images
that are preserved in the memory of Nature and hu-
manity, lead to the following conclusion.
Definition of the Function of Cognition
Cognition of reality and life are mutually inverse

functions.
Knowledge is a dormant or potential form of
life. The diagrams of the mutually inverse functions
y = f (x) and y = f −1 (x) are symmetrical in respect of
the line y = x. They consequently increase and decrease
together. The reality of all the living and non-living
objects is expressed in the formulas of the functions
through the set x. It is their existence here and now,
their existence in the moment of present time. The
true knowledge concerning reality belongs to the
time set y, to the conceivable space of the symbolic
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UNIVERSAL THEoLogy
forms that exists in our mind as the past and future

time. Life doesn’t fully belong to existence, for it’s
a carrier of knowledge, and knowledge doesn’t fully
disappear in time for as long as some of its carriers
are still alive.
Life and cognition are like sewing with two
threads, with one of them unseen on the front side of
reality. Knowledge is a dormant grain of the future
life. We emerge not from the ashes, but from the se-
men of other organisms and exist at the expense of the
lives of many other creatures. once our life is ended,
not everything perishes in the void of time, we leave
behind knowledge or new people. Thought is incon-
ceivable without flesh that preserves it. Stones, ether
or gravity vortex do no thinking. That’s why the jux-
taposition of the two functions is expressed through
the following quantitative proportion:
Life is not identical to existence, to the same extent

as true knowledge is not identical to time (conceivable
world).
THE LIVINg AND THE DEAD
The Creator of Heaven and Earth and the Creator

of Life should be two different characters. The emer-
gence of life has nothing to do with the emergence
of the objects of the physical world. The influence of
the biosphere on geology doesn’t cancel the fact that
physical and biological processes are incommensura-
ble. Nature is a separate research and colonization
project that is carried on in the circumstances sug-
124
gested by the environment. To live means to conduct

active operations in the environment, while to cognize
is to analyze the results of the operations and prepare
for the subsequent ones.
The existence of things can be either dead or alive.
Conceivable time can also be either dead and hollow or
alive as the readable information applicable to exist-
ence. The exchanges between life and cognition sug-
gest that each life is a multi-level oscillatory process of
shifting from creation in space to cognition in time. An
individual can interrupt the process and perish both in
existence and time, from the lack of the desire to live
and from the exhaustion of the personal capital. The
life of his genetic descendents and the activities in his
Care Space in the environment would, however, go on.
The knowledge concerning every life path contributes
to the overall process of creating new life.
The loss of an individual’s property — his body,
self, name and memories about him is what we call
death. That’s why death is the measure of our under-
standing of what we really own. Death claims all the
illusionary property, the only thing it cannot take
away is our participation in the general project of
saving life: it remains, in the shape of living knowl-
edge, both in the Space of Caring for our groups and
in the genetic memory of Nature. group knowledge
is sustained for as long as the group perseveres. The
information concerning the life path of each and every
living organism is open to actualization for as long as
a single member of the group of all the living beings
is still there. There is no death for living material
points, that’s why their life in time is equal to the
life time of the whole Nature.
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UNIVERSAL THEoLogy
The Hypothesis of the Common Life Path
A living organism doesn’t emerge from dead exist-

ence and dead time, neither can it perish there without
a trace, unless the whole of Nature is destroyed.
All the Nature’s knowledge concerning the en-

vironment is sustained by its living bearers. The
knowledge is true, for it really exists, while all of
the Nature’s false statements have perished in the
environment. Human knowledge also requires a liv-
ing bearer of the general matrix of its understanding.
This knowledge can’t be tested for truth in practical
terms, since it is only present in the human conceiva-
ble world. Human knowledge has no source of light of
its own, therefore it is visible to a human only through
the reflected light of the truths of his own existence.
Concerning some of this knowledge, we can say, It’s
as true as the fact that I exist.
Nature distinguishes effortlessly between life and
death, because life is the only thing left in it as the re-
sult of cognition. A person distinguished between life
and death in the same way he distinguishes between
truth and lies, existing and non-existing things. The
only result of his cognition is the posthumous image
of the object in time.* He has no means to express the
truth of existence here and now. That’s why the hu-
man mind only has the problem of false notions, and
life for it is the main mystery.
Providing we agree that creation of life and cogni-
tion of truth amount to one consistent process, then
* Cf. Heraclites, “Death is what we see when awake…”
126
the death of the living and the triumph of lies would

be the negative expression of the same relationship of
the mutually inverse functions:
Death is identical to existence to the same extent

as lies are present in the conceivable world of the hu-
mans.
This expression is identical to the Second Law of

Social Dynamics. The death of a living being is the
result of violence directed against it. Violence and
lies are inversely proportionate to life and truth. The
Creator is the only one who can overcome the propor-
tion: for him, all the living beings are the means of
preserving his secret knowledge in the environment
and, at the same time, the only goal of the existence
of this knowledge. That’s why any living creature is
destined to die, so that life could go on.
We try to solve the mystery of life through

self-sacrifice: we turn ourselves into the means
of safeguarding the mystery, thus renouncing our
right for personal cognition. The other way is to pro-
claim just yourself to be the goal of the existence
of the whole Nature and to equal yourself to the
Creator in the destruction of all the living beings,
in order to render their existence meaningful. In
this case, we also lose both our life and its goal. We
cannot either fully destroy ourselves for the sake of
Nature or destroy Nature for the sake of ourselves.
It’s the positive outcome of our inability to create,
by reasonable means, any form of life. The curse of
the imperfect mind is the greatest benefit of the hu-
man race.
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UNIVERSAL THEoLogy
Actually, to propose the hypothesis of distinguish-

ing between the living and the dead existence means
to contradict the idea of the Universal Theology. The
hypothesis is a case of theological artwork, which is
not a goal pursued in this book. Under the conditions
of the problem, we should stop at the point where var-
ious pastors only begin to resolutely separate their
flock from the others.
oN ETERNITy
Eternity is a limit set for both time and existence.

The way the term beauty is applied to both real items
and our notions, the term eternity is used both as the
main predicate of matter and the name of the form
that gives birth to all the living beings. That’s why
various theologies, and even various founders of the
same theology, proclaim ontologically opposite things
to be eternal.
For the conceivable worlds that don’t indulge in
self-reflection, eternity is existence, the presence of
the endless number of all the actual things in the pres-
ent moment. geometrically speaking, the eternal exist-
ence in time is represented by the plane of co-presence
in the space of the conceivable world. The unchangeable
basis of existence, i. e. matter, can be expressed mathe-
matically as the first derivative from the life time. All
the things share one and the same property: all of them
are material points that constitute the single plane of
co-presence. To be is to have the average velocity of
life equal to that of all the other material points, and
to keep pace with them while moving through time.
128
The ability of all the living beings to accelerate

towards the other real objects located on the plane
of co-presence, as well as the ability to preserve in
their memory the images of the past and future accel-
erations, is described by the second derivative from
time; thanks to it, we can imagine our past and future
actions from the point of view that is distanced from
the flow of time, that of the eternal and immovable
space, i. e. the conceivable world. If before all those
who think believed that existence is common and
fixed, now, on the contrary, for all the living beings
and material things in their constant mutations and
destruction, the only common thing is the endless pro-
cess that they are all involved in: movement in time.
The first derivative from time expresses the infinite-
ness of existence, and the second one the infiniteness
of time itself.
Now for everything that truly exists and thinks,
the image of eternity is the single point of the Defeat-
er of Death on the plane of co-presence. This point
determines the direction and general velocity of the
movement of all the real things in time. Every living
creature believes that this point is the source of its
life and the center of its conceivable space, while the
impact of the point is the same for all the individuals.
Since we’re ignorant about the beginning and the end
of life of the whole Nature, we believe it is infinite
in time and feel that we’re connected to this infinity
in the point of application of all our forces. Taking
derivatives means changing the point of view on the
same object.
That’s why the opinion that eternity is the main
attribute of existence has as much right to exist as
129
UNIVERSAL THEoLogy
the opinion that eternity is yet another name of the

Creator of life. These opinions are complementary,
rather than contradictory.
Infinite is inconceivable, since whatever is meas-
ured through it, turns into a zero in mathematics,
and in the Universal Theology into a no less enigmatic
minus zero. once we define a maximum of an oscilla-
tory process as infinite, we interrupt and terminate
the process. We would agree to the necessity of death
of all Nature, than admit that finite objects might be
involved in something totally ceaseless.
The Theological Formula shows that Eternity is
the first name of any living creature it shares with the
Creator of Life. yet we know from experience that it’s
also the main lie about any life, and the human mind
has emerged from its appreciation. our mentality is
based on the suffering caused by the rupture with the
infinite movement of life. Eternity is the ultimately
true name and the ultimately false predicate for any
name. That’s why it exists before the emergence of
reason with its subjective and predicative language,
and after the point when reason ceases to criticize the
finite things. The master goal of a person’s rational
activities is to refute everything transient in order to
reclaim his first name of eternity.
Dzygivsky, Pavel I.
Universal’naya teologia (Universal Theology) / Pavel
I. Dzygivsky
136 p., 13×20 cm

ISBN 978-5-903445-64-6 (Hard cover)
1. Social Physics. 2. Philosophy.
3. Social Studies.
Theology has made its way back to the Russian

universities, to remind the academic community that
our knowledge has a more general goal than to sustain
the dominance of our species. This book discloses the
common foundation of all the human beliefs. Is it at
all possible for the adepts of different confessions, as
well as the atheists, supporters of various philosophi-
cal schools and social movements, to share a scholarly
language and discuss the mystery of life without mis-
understandings or impositions? The author defines the
conditions for the existence of group theologies, and
explains why a common religion for the whole mankind
is not an option.
Translated by Alexandra glebovskaia
Editor Alexander Cononov

Designer Vladimir Egorov
Layout Svetlana Shirokaya
ALEXANDRIA
Publishing and Humanities Agency
Ul. Doumskaya 3, Saint Petersburg 191186, Russia

Phone: +7 (812) 312-14-40
E-mail: alexandria2000@rambler.ru
http: www.symposium.su
Pavel Dzygivsky
IgRA V SoBSTVENNoST’
oSNoVANIyA SoCIAL’NoJ FIZIKI
/ The Property game
Foundations of Social Physics /
Philosopher Pavel Dzygivsky reveals the unity and mu-

tual correspondence of fundamental logical, mathematical,
physical and social concepts and laws. The author provides
definitions for life, property, mass and energy. He offers an
interpretation of the famous fragment of Anaximander and
explains Newton’s error in the law of gravitation.
ISBN 978-5-903445-42-4 (Hardcover) 160 p.

In Russian
Pavel Dzygivsky
o VELICHII CHELoVEKA
/ on the greatness of Man /
The essay on the greatness of Man (2018) continues a long

discussion about human dignity. The author considers the
goals and values of our existence in the property and violence
game. The work Essays on the Theory of Sex (2018) is devoted
to the unity of the processes of sexual selection and thinking.
The Property game (2016) is deductive exposition of the foun-
dations and laws of social physics.
ISBN 978-5-903445-53-0 (Hardcover) 280 p.

In Russian
Pavel Dzygivsky
APoLogIA
oF PHySICAL MEANINg
/ Apologiya fizicheskogo smysla /
The author offers a solution to the problem of universal

characteristic posed by g. W. Leibniz. The triune formula of
proportion sets the rule of physical meaning for the creation
of any universally valid scientific statements. The universal
characteristic shows that the purpose of development of math-
ematical formalism of physics is the description of biological
and social life of the person.
ISBN 978-5-903445-60-8 (Paperback) 208 p.

In Russian and in English

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Pavel Dzygivsky

Copyright © 2021 by Pavel Dzygivsky

Chapter 1. THE UNIVERSAL CHARACTERISTIC . . 11

Chapter 2. HYPOTHESIS OF ETERNAL LIFE . . . . 41

Chapter 3. DEFEATERS OF DEATH . . . . . . . . . . 52

Chapter 4. THE CRITIQUE

Chapter 5. THE LAW OF RETRIBUTION . . . . . . . 74

Chapter 6. RELIGION OF LIFE . . . . . . . . . . . . 96

Religious communities are the most controllable

Nature. There’s but one general interdiction for the

Science exists to combat misconceptions. Its

THE FoRBIDDEN FoRMULA oF MATHEMATICS

In order for the world of mathematical images and

The observer identical to himself remains the on-

This proportion means one statement, which  is

With the help of the only amount of movement

versal reality cannot exist without an observer and

“There is a set of sets ∞, which is always greater

The whole is greater than the sum of its parts due

The logical law of identity carries in itself this

as a measure. Special cases of division are the subtrac-

To determine each term of this proportion, it is

The space ∞ is three-dimensional,

In the transition to the abstraction of three-di-

that all physical units of measure of not just speed

THE SyLLogISM AS A PRoPoRTIoN

Formal logic is the science of correct, evi-

a simple categorical syllogism at the top of the general

gism, we can see the syntactic core which is common

All men are mortal

We can express it as a proportion:

All men All are mortal

The left part of the formula is the ratio of the set of

In formal logic, it is customary to denote the sub-

The middle term M is, in essence, the quantifi-

In this proportion of the syllogism three main log-

2) The statement SP is a multiplication of subject

3) Identification: ∀M→∀P , S→ S, SM∀P→ SP∀M .

Thus, as in the case of mathematics, we find two

implication and equivalence. Just as all arithmetic op-

∀М → ∀P, which expresses the basic cognizability of

The Law of the Third Part Excluded is valid only if

We see that the Law of Contradiction describes

All statements about the past and future are prob-

The material cause of the statement is the whole

acts as a formal reason. This is the set of all possible

THE LIFE PATH FoRMULA

All basic physical concepts: body, force, time, ac-

* A deductive outline of the concepts and laws of social physics

image, one can say that if social physics is the shadow

The advantage of social physics over physics is the

This contradicts our natural need to forget about

The meaning of the scrupulous development of

syllogism and the Forbidden Formula of Mathematics,

Physical reality relates to the vector of the observ-

The Formula of the Life Path is central to physics

The present expression shows us that this reality

existed, exist and will exist in time. In social phys-

Being on the plane of co-presence with all exist-

The unit lifetime vector is defined through three

Solely this is the result of measuring the total life

Each of the three values that determine the phys-

I. The Postulate of the Absoluteness

II. The Postulate of Fuss