In contrast to the lower consciousness of the living beings without self-consciousness, the higher consciousness of the person is characterized primarily not by mind, which is inherent in all living things in one form or another as centers that process information, incoming from sensations, but by awareness of yourself itself, which implies not just the adoption of the information from sensations and more or less adequate reaction to it, but and the subsequent conscious change of everything that manifests before him and in him.

For this purpose the consciousness in the person has a set of means: imagination, extensive databases, human interaction, intellection of all its forms, purposeful skilled verification of the arriving information, formulation and consolidation of regularities, deduced on the basis of experience and logical processing of information, aspirations for the new, the unknown, producing upheavals in life on the basis of inventions and utilization of fundamental discoveries, etc.

Therefore the habit characteristic only for the layman, who muffles aspirations of own consciousness to the unknown, who prefers to live within already the tested, but not for not strangled consciousness, who always seeks to overcome any circumstances at any cost.

Following Berkeley, Avenarius, denying existence independent of human consciousness reality, believes in this regard that truth is not compliance of consciousness to objective reality, but it is a result of coincidence of the perception of the majority, consistency of data, aspiration to integrity of system of data or as the coherence of sensations: “Here we only noted aspiration for a higher unity, because in it lurks the aspiration to think in the concept of a coherent whole. We could note this fact and on dualism, so as after all its division of the world into two opposites testifies to the thinking, which is addressed to integer; but we thought that the aspiration to finite, higher unity better expresses the need thinking of the totality of things, as understood" [3, §39]; “The final result of our analysis concurs—although not absolutely (durchgehend) in the measure of the various points of view—with that reached by other investigators…” [12, p. 120].

Hegel also joins the aforementioned thinkers in relation to the absolute truth. If we recall the definition of the absolute, which has gave Hegel, namely: “The absolute is the unity of subjective and objective … whereas in fact subjective and objective after all not only are identical but also different” [13, p. 116], then the absolute neither in the current life, nor in thinking can't be.

In terms of the interaction of consciousness and things, identified by consciousness, process of deepening of consciousness in the thing depends on the level of consciousness, which can understand the essence of thing only in accordance with it, moving ahead, for example, from the general concepts "heat" and "cold" to laws of molecular motion in different environments.

Therefore it is inadequate to consider that each step in the knowledge is the absolute truth, moreover it is possible to go deep into the thing infinitely not only because nobody knows its depth but also because consciousness itself changes "jumping" from one level of development on another where things appear before him in other appearance and obey to other regularities.

Perhaps that is why the oldest religion on Earth – Hinduism – stated: truth cannot be expressed because of its diversity.