Phantom Po particle
PHANTOM PO PARTICLE ‒ is an energy cluster consisting of septons, around which there is a modest rarefied septon field. Phantom Po particle has inner potential (it is its carrier), renewed in the process of ezoosmos. According to its inner potential, phantom Po particle has its proportionality. The unique power phantom Po particle - Allat - is the smallest phantom Po particle (Note: for more details see further in the report). Phantom Po particle is an ordered structure, which is in constant spiral movement. It can exist only in the bound state with other phantom Po particles which in conglomeration form primary manifestations of matter. Because of its unique functions it is a kind of phantom (ghost) for the material world. Considering that all matter consists of phantom Po particles, this gives it a characteristic of an illusory structure and form of existence dependent on the process of ezoosmos (filling of an inner potential).
Phantom Po particles are non-material formations. But in a chain (series connection) of each other, built according to the information program in a certain quantity and sequence, at a certain distance from each other, they form the basis of structure of any matter, determine its variety and properties, thanks to their inner potential (energy and information). Phantom Po particle is what all elementary particles (photon, electron, neutrino, etc.) as well as particles-carriers of interactions consist of in their basis. This is the primary manifestation of matter in this world.
What is the energy of the inner state of a microcosm object? It is a combination of inner potentials (energy and information) of phantom Po particles that constitute an object of the microcosm. This means that the energy of the inner state of an elementary particle is equal to the sum of inner potentials of phantom Po particles which such an elementary particle consists of.
At this stage of development of scientific and technical progress the modern science has certain opportunities to explore micro-objects and their interactions at the subatomic level. But these technical possibilities are limited (as they allow to observe only within the 3-dimensional world) and leave a lot to be desired. Figuratively speaking it is now similar to how an observer tries to explore a diffused spot of visible light in a fog, while being at a distance of several kilometers from its source, evaluate it by phenomena visible to his eyes, its integrity (indivisibility). However, this supposition won’t correspond to the reality, since when approaching this luminous object (and in the microcosm it is necessary to take into account huge distances between micro-object components), the observer will see already several luminous objects instead of the diffused spot. And approaching closer to the object, in the best case, he will distinguish that it is, for example, a light from light bulbs attached to an electric power line poles which are located in a row at a distance of several meters from each other. If we apply that to the processes occurring in the microcosm - it is that maximum which the observer of the three-dimensional world can see being in the system of the material world, being himself a part of this system. The question like what does each bulb consist of and where does electricity come from (if we figuratively compare it to the phantom Po particles which make up a microobject) will remain open for him.
Phantom particle (Greek phantasma – a ghost) or "illusory" Po particle is called so because of its main property and ability to instantly disappear "nowhere" and reappear in the space of ezoosmic grid, according to a new information program. In ancient treatises it was figuratively compared to a steam appearing for a while and instantly disappearing. That why from ancient times there are mentions that all life of man, matter, Universe – is illusory.
«Life cannot be temporary, temporary can be only existence».
A phantom Po particle being in conjunction with other phantom Po particles permanently moves along their common spiral trajectory from the moment of its appearance until its disappearance in an ezoosmic membrane. Phantom Po particle possesses an important property – to penetrate through ezoosmic membranes and participate in the process of ezoosmos. Due to this property all matter has a discrete character of movement (from the Latin word discretusseparated, intermittent).
Phantom Po particle exists only in conjunction with other phantom Po particles, forming together matter at different levels of its organization. Phantom Po particle doesn't exist separately. If we remove even one phantom Po particle from the structure of an elementary particle, then it results in either a destruction, or transformation of this elementary particle.
For example, if we remove one Po particle from a photon, which consists of 3 phantom Po particles (Note: for more details about photon see further in the report), then the following process will take place: the given phantom Po particle will instantly disappear in the ezoosmic membrane, and, following it, the two remaining phantom Po particles will disappear in the ezoosmic membrane as well, and as a result this photon will cease to exist.
There are certain regularities concerning phantom Po particles:
• Phantom Po particle has inner potential (it is its carrier), renewed in the process of ezoosmos.
• According to its inner potential, a phantom Po particle has its proportionality. The smallest phantom Po particle is the unique power phantom Po particle ‒ Allat.
• Phantom Po particle is unstable, it can disappear from the material world and again appear in it with a renewed inner potential (energy and information program).
• With the destruction of micro-object (or its transformation) phantom Po particle, being a part of it, can irrevocably disappear in ezoosmic membrane. And at its creation ‒ it can arise from ezoosmic membrane in the process of ezoosmos.
• Phantom Po particle exists only in conjunction with other phantom Po particles.
• All elementary particles consist of certain quantity of phantom Po particles.
• The quantity of phantom Po particles in the Universe is not constant, but it is much less than that of real (stationary) Po particles.
In sacred legends, myths and religious doctrines of different nations of the world numerous mentions of the illusory nature of this world have been preserved. We will give just some examples.
Indians of North America considered smoke to be a symbol of the fleetingness of life, a means of communication with gods. The pillar of the smoke rising from an aperture of a wigwam or a yurt symbolized a world axis, a salvatory path from time and space into the eternity and infinity.
References: Тресиддер Джек. Словарь символов. [Jack Tresidder, Dictionary of Symbols]Moscow: Fair-PRESS, 2001[In Russian].
“Come now, you who say, "Today or tomorrow we will go to such and such a city, and spend a year there and engage in business and make a profit." Yet, you who do not know what will happen tomorrow: what is your life in fact? Your life is just a vapor that appears for a little while and then vanishes. Instead, you ought to say, "If the Lord wills, we will live and also do this or that." But as it is, you boast in your arrogance; all such boasting is evil. Therefore, to one who knows the right thing to do and does not do it, to him it is sin.”
References: Bible. New Testament. Epistle of James. Chapter 4. Verse 13-17.
“Know that of the transient there is no endurance, and of the eternal there is no cessation. This has verily been observed by the seers of the truth, after studying the nature of both.”
References: Bhagavadgita. Chapter 2 Verse 16.
In Islamic tradition all the material world surrounding a person until his death is defined by the word "Dunya". From the moment of death for each person this world comes to an end and he enters the next world (akhira). Dunya is finite and akhira is eternal. Therefore, each person, living in this world, should think about it and try to deserve Allah's mercy both in this and in the next world. In the Koran Allah says about imaginary delights of this world, possession of which is the aim of infidels.
References: Исламский энциклопедический словарь А. Али-заде [Islamic Encyclopedic Dictionary. A. Ali-zade] Moscow: Ansar, 2007 [In Russian].
Ossetians (one of indigenous peoples of the Caucasus) believed that there was a world of reality, the true and unchanging "æцæг дуне" (translated from the Ossetian language as the "real world") where the soul of the deceased went, and the earthly world "мæнг дуне" (translated from the Ossetian language as the "illusory world"), the world of the imaginary, illusive and false. The future was perceived as a transition to another existence, to the world of true reality. Earthly existence possessed less value than the life on the other side of existence. The present appeared as a mere illusory moment which could only be evaluated from the position of transcendent eternity. In the Ossetian religious culture even today there is an understanding of differences between the illusive world (мæнг дуне) and the true and unaltered world (æцæг дуне). The concept of soul isconnected with the most ancient ideas of existence of man and historically is one of the first concepts. In the Eurasian region in epoch of the early civilizations the idea of immortality of man’s soul and relocation of his spirit into the other world was embedded in the cosmological scheme of the structure of the Universe and played a significant role in its organization.
References: Цораев З.У. Идея бессмертия души в осетинской религиозной культуре.[Tsoraev Z.U. The idea of soul immortality in Ossetian religious culture] //III All-Russian Miller readings (Materials of scientific conference, October, 4-5, 2012): Collection of articles; Northern-Ossetian Institute of the Humanities and Social Studies after V.I.Abaev. Vladikavkaz, 2012[In Russian].
In Buddhist doctrine there are many interesting concepts which, unfortunately, today are already religious ideological adaptations of more ancient knowledge known to various nations of the world. For example, the doctrine about impermanence and variability is common to the Upanishads (ancient Hindu religious and philosophical treatises) and to early Buddhism. The doctrine of the universal impermanence "anitya" (the word can be translated as " impermanent, not eternal, fragile, transitory"; sansrkit अनित्य , anitya; Chinese 無常, wu-chan, Japanese 無常, mudzё) says that everything in the world is in constant motion and nothing is constant, including stars, planets, etc. Anitya is the basic principle of interdependent origin of phenomena. It manifests itself in human life in the form of growth and aging, a series of rebirths, in the form of suffering, etc. Since all phenomena of the world are impermanent, attachment to them is futile and leads to suffering. The true completion of anitya is nirvana - the only reality which does not experience changes, decay or death. The understanding that everything in life is impermanent, subject to change, decays and disappears, is the first stage of enlightenment. Deep penetration into impermanence, emergence and disappearance of any object of contemplation, and cultivation of detachment in oneself is a step on the Way of liberation (the first step of which is a sotāpanna, "one who entered the stream").
Another modification of the doctrine "anitya" is the Buddhist ontoloical doctrine about elements and momentariness of life Ksanikavada (Sanskrit क्षणिकवाद, "theory of momentariness ")."Ksana" means а moment (figuratively compared to the time in which it is possible to click fingers).Ksana makes up the duration of flash of one Dharma (considered within the meaning of the element of being, which constitutes all that exists). According to this doctrine, the ultimate reality consists of single moments ‒ Dharmas. Dharmas ("possessing signs"; from the Sanskrit root dhri that means "to hold, to maintain") are noumenal, multiple, dynamic, atomic (indecomposable) substrata-carriers of elements into which the stream of existence falls apart. Each Dharma carries only one specific sign (feature).
Dharmas in Eastern philosophy are the particles that flash and fade away instantly, instant manifestations from an unknown source, constituting a constantly changing stream (flow) and operating under specific laws of their own nature. Every moment Dharmas flash and disappear, forming a new "pattern" (sign), new combination determined by law of the interdependent penetration (a pratityasamutpada – coordination of [elements-Dharmas]; the law of causality, co-dependent origination of elements, when one element is always after another and before another without an essential influence on each other) and a karma. Dharmas are in constant motion in the flow of formation and destruction. Each element exists one moment (ksana), and becomes like a point in time and space. The material world is a never-ending flow of Dharmas which inherently are simple, indivisible.
Human perception of the world is similar to perception of frames on a moving film strip which replace each other so quickly that a person has a full illusion of stable and lasting "reality" ‒ pictures of the surrounding world and people living in it. It changes so quickly that the process of transition to the new contents is unobservable. Actually neither matter, nor substance exist, there is only a flow of successive Dharmas (separate elements). And this flow isn't chaotic, unconditional process: each element appears in accordance with the law of dependent origination. It is emphasized that what is perceived by an individual as "I" - is just an illusion, "suggested" to the person by skandhas (combinations of Dharmas by one principle of psychophysical activity). As a consequence, this, in its turn, entails suffering and misery experienced by such "I".
References: Жуковская Н.Л., Корнев В.И. Буддизм как культурно-исторический феномен. Словарь. [Zhukovskaya, N. L., Kornev, V.I.. Budism as cultural and historical phenomena. Dictionary.] Moscow: Respublika, 1996[In Russian]; Канаева Н. А. Кшаникавада//Буддизм как культурно-исторический феномен. Словарь. [Kanaeva, N.A. Kshanikavada/ Budism as cultural and historical phenomena. Dictionary.] Moscow: Respublika, 1996[In Russian]; Лысенко В. Г., Терентьев А. А., Шохин В. К. Ранняя буддийская философия. Философия джайнизма. [Lysenko, V.G., Terentiev, A.A., Shohin, V. K., Early Buddhist philosophy. Jainism philosophy] Moscow: Vostochnaya literatura, 1994 [In Russian]; Философия: Энциклопедический словарь/ глав. ред. Ивин А.А. [Philosophy: Encyclopedic Dictionary/ head editor – A.A. Ivin] Moscow, Gardariki, 2004 [In Russian]; Философская Энциклопедия. В 5-х т.//глав. ред. Ф. В. Константинов. [Philosophical Encyclopedia in 5 volumes/ head editor – F.V.Konstantinov] Moscow: Soviet encyclopedia, 1960‒1970 [In Russian].
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