And contemplative in its essence Buddhism, by contrast, thought that truth is revealed in front of each of your gaze.

It was shown above how difficult to object to both.

Be that as it may, but practical advance of mankind both in technical, and in moral the relations show that coincidence of aspirations of people with cognizable by them to the main natural and public regularities in refraction them to the solution of practical tasks lead actions of people to real achievements. Means, truth nevertheless exists!?

But really truth has only relative, banal or pragmatic character? Perhaps, there is aught beyond the current reality which nevertheless can be understood intuitively and added to the few fundamental truths.

It seems that to approach to decision of this problem is only possible due to clarify the correlation of such categories as beingness, consciousness, information.

1.2. The active and the passive in the unity and a division

Beingness in the usual formulation is existence of things. However in our opinion, this understanding is not enough, because to explain this existence as a separate is impossible.

Therefore God arises inevitably for some – divine source and the prime propulsor of these things (the real).

The opposite camp as opposed to this view puts forward a hypothesis of self-development of matter.

Both aren't represented by satisfactory interpretations of existence of the real.

As for God, this omnipotent, live, external and infinite being is so contradictory and fantastic, that it is only possible to believe in him from hopelessness, that and happening. More in details on these and other properties of God we will stop below.

If to present matter in the form of some formation which itself moves and always was in motion, and in this motion it forms else, including consciousness, then, firstly, if to prove that motion is visibility, or rather, motion is secondarily, appearing only owing to technical transformation of process of updating of copies of things in consciousness of living beings in motion, then self-development of a matter does not exist. Secondly, it has long been proven, that the genome of any living being is so complex that a self-assembly, self-development is impossible for it. However, the living beings exist and there are even the living beings, conscious of themselves, i.e. the people themselves. Thirdly, inasmuch it is recognized that self-development is the ongoing progressive process, then it must have initial and final conditions.

All it means that thinkers of all ages have underestimated the complexity and ambiguity of the next factor: who we – the people – such in truth, as well as in what we are situated.

However, Parmenides tried to prove that beingness is one thing, that there is no motion in it , there is no origination and destruction: “… it is universal, existing alone, immovable and without end; nor ever was it nor will it be, since it now is, all together, one, and continuous” [14, p. 37-39]. Regarding the world in which we are, then he put it so: “It is necessary to say and to think that What Is is; for it is to be,/ but nothing it is not. These things I bid you ponder./ For I shall begin for you from this first way of inquiry,/ then yet again from that along which mortals who know nothing/ wander two-headed: for haplessness in their/ breasts directs wandering understanding. They are borne along/ deaf and blind at once, bedazzled, undiscriminating hordes,/ who have supposed that it is and is not the same/ and not the same; but the path of all these turns back on itself” [14, p. 37-39]. That is, he believes this world is the seeming world of opinions and senses.