However, in this set of maximally general categories “matrix (Predetermination, measure of life) — matter — information” there is no place for neither space, nor time. Why, while describing the world in terms of the tri-unity “matter — information — measure” it is possible to omit these, seemingly inevitable, notions? — For the sole reason that:
Measure of spaces and co-measure-ment of times is only one of the parts of the matrix-predetermination. Accordingly, space and time (so-called “space-time continuum” in the theory of relativity) are secondary in relation to matrix and do not exist without matter and information, which fill the matrix; in life, space and time of microcosm and macrocosm worlds are secondary consequences of the matrix-predetermination of life.
5. About matrices and egregores
Obviously, subjectively real is that, what one consciously perceives. But objectively real is also that, what is outside the limits of one’s perception. The change in configuration parameters of sense organs, configuration parameters of the biofield system of the organism, changes the conscious perception of the Objective reality, as a result of which the conscious subjective reality perceives (perhaps constantly) that, which it did not earlier. The well-known Russian expression “got drunk till he saw the devil” speaks about exactly this: the subjective reality of a drunk becomes populated with that, which was outside it before.
In the film, the awakening of the protagonist in the supposed “real world” from a dream, generated by the “Matrix”, is the shift of consciousness from one fragment (“cell”) of an enclosing matrix into another fragment. The process of shifting of the conscious from one reality to another is shown as a nightmare.
The protagonist hatches from some “egg”, entwined with connecting feelers penetrating his body, of which there are especially many in the area of the spine; he looks around and sees a horrifying sight: some skyscraper machines, standing in rows, are covered with the same “eggs”, like the one he hatched from, with other people in them. Some monster, apparently belonging to the “immune system: of the “Matrix”, having detected a disturbance in the functioning of Anderson-Neo’s “egg” and having identified him as a “production defect”, removes the feelers from the one who used to be Anderson, and flushes him down the sewer, where he loses consciousness. Another system retrieves him from the sewer, and revives him. After that, in the new reality he receives medical treatment in areas of penetration of the feelers.
If one is touched by this, everything is very touching. If one avoids being touched by it, then arises the question: with what can be correlated the shift of consciousness of the hero from the machine dreamworld into the world of a different reality, in which one supposedly reaches almost unlimited freedom from any matrices?
The subjective reality for the conscious of most is that, which may be called the material world. The world of various natural fields (also called “force fields”) is inaccessible to the conscious perception of most. Nevertheless, it objectively exists, its existence is recorded by means of contemporary scientific instruments, and it has always been directly accessible to the perception of a minority of people. In the past these people have been called “ghost viewers”, nowadays— “extrasenses”. Some from this minority consciously perceive the field (or “spirit”) reality visually, as layered on top of the material world, like on one sheet of photo paper one can print several images. There are also those, who perceive the field and material realities as two different worlds.
When describing the interrelations of subjects with the field reality in words, some extrasenses speak about various “connections” to the person, “tentacles and feelers”, which connect and enter the body through the glowing “eggshell” — the boundary of one’s aura. The “connectors” have a beginning and end, and, accordingly, all those “connected” in their integrity create a system, a functionally specific element of which is each one of them.
Such a system in esoteric sciences, occultism, in the “extrasense” slang is called “egregore”. Since the film does not show, where the ends of the material connecting “feelers-hoses” go, then this system is shown not as a field structure, but as the machine “Matrix” itself, belonging to the material world. As it is said in the film, all of humanity is a source of energy for the Matrix — i.e. people are batteries. With respect to egregores, the position of most is analogous: to feed them with their own energy, needed for the realization of aims of the owners and managers of egregores. Through “connections” each subject gives the egregores his energy, and through the very same “connections” the egregore and its managers influence all those “connected”, consequent of which most of those “connected” are more or less not in control of themselves.
That is, the entire sequence of horrifying images in the film — is not fantasy and is not schizophrenic delusions, but a visualization on the screen of a rather real egregore, which is now controlling the Western regional civilization.
The exit of any individual from under the power of an egregore he despises, as it is correctly shown in the “Matrix”, begins from identifying the “connections” and subsequently removing them. The process of disconnection from an egregore may happen in two stages: at the first stage a third party tears the energetic-informational links between the subject and egregore; at the second stage, when the subject is artificially isolated from the egregore, he is provided information, the character of which excludes the possibility of return to the former egregore. At the same time, an informational commonality with the one providing the information is inevitably established. And if that information is common to a group of people, then automatically the connection to their egregore occurs. A subject, living in society of those like him, cannot avoid connecting to an egregore. But the relation of a subject with egregores, generated by culture, may be different:
● a person may be a captive of an egregore, in the sense that the person’s behaviour is not determined by his own will, but is a continuation of the egregore algorithmics (this applies to egregorial leaders — those, whose will dominates the egregore, but only within the limits of existing egregorial algorithms and informational provisioning, outside the limits of which they cannot go);
● a person may be a manager of an egregore (a manager of an egregore is not tied by its egregorial algorithmics and information provisioning), in relation to which its other members may be captives;
● an egregore may be common to a group of people, none of whom is its captive, and exactly this is the normal state of relations of one’s personal psyche and an egregore.
In relation to the plot of the film, if all “connections” to an enslaving “Matrix” are removed, then the heroes of the film, free from the bad “Matrix”, should be in miraculous harmony without any internal problems and conflicts in their collective. At this point of the film, however, the plot appears to fail.