Quantum cosmology explains the emergence of the universe as a spontaneous creation from ‘nothing’, however, this notion in the quantum cosmology is not the equivalent of the common meaning. The explanation assumes that from the very beginning there were quantum theory principles admitting spontaneous appearance of a fluctuation from which after a few milliard years the cosmos as we know it today formed. Moreover, the basis for everything should have been the omnipresent world of mathematics and logic. Thus, the fundamentals of quantum cosmology need the developed structure of rationality, which we will look for in the following. When constructing technical devices man very often, more or less deliberately, copies the solutions found in nature. In particular we have recently witnessed a great development of devices simulating the reality, among them digital devices creating the so-called virtual reality. The principle of operation of these devices is the only possible simulation of reality, so the key assumption is that the natural physical reality functions on similar principles as the devices creating virtual reality. In other words, we assume that the constructors of devices creating virtual reality unconsciously copied nature. The devices usually are connected to two people wearing special uniforms responding to the movements of their bodies and equipped with a microphone, stereoscopic monitors and headphones generating spatial sound field. The uniforms are connected to a computer and through a communication system supply the computer with data on the position of their bodies and sound information. The computer by means of these uniforms passes the appropriate visual and sound information the people wearing them. Appropriate computer programming makes the people believe that they are in a certain virtual reality different from that in which they actually are. For instance the computer can give them the impression that they are fencing while in reality they are far from each other.

At present the devices creating virtual reality are far from perfect mainly because information processing thousand times too slow even by the fastest computers available. Devices based on a similar principle have been frequently used for flying instruction – the flight simulators. We can imagine that sometime in the future it will be possible to create a much more sophisticated and even somewhat macabre variant of virtual reality. Let’s assume that two physicists had an accident in which only their brains survived. Assume that we have the technology able to keep them alive without other parts of the organism and to pass nerve signals to them by a computer in the same scope as they were able to perceive prior to the accident. Their brains believing that they still are parts of bodies, can move and act in a reality identical to that of the natural reality. The physicists can conduct physical experiments in the virtual reality generated by the suitably programmed and correlated trains of information passed to them by means of the computer as nerve stimulating signals. If the rules of passing information are identical with those of the quantum theory, they may not be able to discern the virtual reality from the natural reality.

In this ideal case the virtual reality has the following striking features:

Let’s assume now that the natural or physical reality creating the universe is built in the way analogous to that of the virtual reality in the above example.

Hence, we assume that in the natural reality the following holds:

In this approach our universe is a certain information system in which the hardware (spiritual substance) is not recognisable by physical methods. Physics can only study the software – the rules of information transfer and processing. In this approach matter as inert unconscious substance is unnecessary, similarly as in virtual reality. The notion of matter is redundant. There is no material substance devoid of self-consciousness and showing real interaction, which is independent of the spiritual substances. The Nature exists as a phenomenon and displays a regularity of behaviour in which the quantum theory principles are observed. What we consider as the material reality and laws of nature is only an idea of the infinite spirit.

Of course we know that to a certain limited degree we are able to carry out our will. In this model of the universe it means that the infinite spirit knows our will and takes it into regard in the individual transfer of information (ideas), within the rules applied by the infinite spirit. Our bodies exist in reality but are not built of passive matter but are highly complex sets of information perceived by the finite spirits as real bodies of particular people.

This surprising model of the universe is not new. A similar one was proposed already in 1710 by Irish philosopher and bishop of the English Church – George Berkeley (1685-1753). The vision of reality or Berkeley’s ontology was considered as paradoxical by his contemporaries and later philosophers and has not enjoyed much interest. At present the situation is different since the very principle proposed by Berkeley has been applied in actually existing and working devices generating virtual reality. Therefore the Berkeley’s ontology can no longer be rejected as absurd.

There is one more serious argument for his theory which was not known to earlier generations. As mentioned above, one of the main characteristics of spiritual substance is free will manifested as a possibility of making sovereign decisions. In order to be able to talk about decision making the subject has to have a choice of one from at least two possibilities. Let’s consider an example of the following situation. A man wants to drink something. Let’s assume that he has a possibility of choice between tea and coffee. After a moment of consideration he chooses tea. We can present it schematically as:

{coffee, tea}  tea,

where the parenthesis { , } stands for the set of possibilities, and the arrow represents decision making, in this case a decision of drinking tea. Having chosen tea the man has another problem should he drink tea with sugar or without. Let’s assume that he decided to drink tea with sugar. With the same symbols as above we can express it as follows:

tea = {tea with sugar, tea without sugar}  tea with sugar.

Then he can be offered tea with or without lemon. Let’s assume that he decides to drink tea without lemon, which can be written as:

Tea with sugar = {tea with sugar and lemon, tea with sugar without lemon}

 tea with sugar without lemon.

Then again he can choose hot or iced tea. Let’s assume that he decided to drink hot tea and again we can write it as follows:

Tea with sugar without lemon = {hot tea with sugar without lemon,

ice tea with sugar without lemon}  hot tea with sugar without lemon.

Finally he could also choose between drinking his tea in a cup or in a glass, etc. There are always at least two possibilities. He has a set of two possibilities and making a decision he chooses one of them.

The question is what is the mathematical structure of the set of possibilities. Let’s note the following features.

Making use of the four above conditions we can show that the sets of possibilities accessible to finite spirits have the structure known in mathematics as complete vector space over a body of complex numbers or the Hilbert space.

The same reasoning holds for a set of an arbitrary number of possibilities as well as for infinite and finite spirits. If the process of decision-making by the infinite spirit concerns a choice of a certain physical quantity expressed by a specific real number, then it complies with the quantum theory principles. This explains the process of quantum measurement and exact linearity of the quantum theory. Between the moments of quantum measurements the infinite spirit considers all admissible answers which can be realised at the moment of measurement, which in mathematics means a linear superposition of all possibilities so – states. At the moment when a physicists (finite spirit) asks (or performs a quantum measurement by appropriate macroscopic equipment), what actually happens is that the infinite spirit giving an answer performs a jumpwise reduction of the superpositions of possibilities. The jumpwise reduction of possibilities takes place at the moment when at least one man asks (or could ask by observing a macroscopic object) which possibility has been chosen. This is fully consistent with the orthodox theory of quantum measurements proposed by John von Neumann in 1932, but at the same time it is free from a few paradoxes the latter theory implies (Schrö dinger cat paradox, Wigner friends paradox), by assuming that the reduction of possibilities is decided by the infinite spirit and does not happen because of the change in the knowledge of a conscious observer as assumed by von Neumann.

Each next answer of the infinite spirit is correlated with the previous one, in consistence with the linear quantum theory and space of states of the universe. In this sense of a quantum measurement, the jumpwise reduction of states must be to a certain degree indeterministic (probability determinism) since from all possibilities the infinite spirit chooses one, at the same time taking into consideration the will of all finite spirits. Thus the proposed model of the reality predicts two kinds of quantum state changes: linear change of possibilities when a system is not observed and a jumpwise non-linear change at the moment of measurement. It also allows the assumption that the principle of causality holds in the microworld, only the reasons of quantum processes, which are the decisions of the infinite spirit, are transcendent – beyond the mathematical-empirical methodology of physics. This would solve one of the greatest puzzles of contemporary physics.

Moreover, in total compliance with the theory of relativity, the model explains results of certain correlation experiments implying that an unobserved elementary particle does not exist objectively (beyond our consciousness) or that the universe is an indivisible unity held by space-time interactions. According to our model both these possibilities are true. The first is obvious and the second follows from the fact that transfer of a decision of the infinite spirit to finite spirits is a non-spacetime process. In this approach the infinite spirit plays the role of the so-called non-local hidden parameters, which have been looked for by physicists for a long time. The reason behind it is that the spacetime is a secondary reality with respect to the Hilbert space of the set of possibilities. The spacetime is the reality spanned in our finite consciousnesses by the infinite spirit as a result of an appropriate transfer of information and ideas.

All contemporary formulations of the quantum theory have a serious disadvantage since they are consistent with the theory of relativity only as far as they describe evolution of possibilities (quantum states) leading to a certain state at the moment of measurement, whereas at the moment of measurement the description of reality they give is contradictory to the theory of relativity. These formulations do not reconcile between the non-local features of the quantum theory and the relativity of the notion of simultaneousness in the theory of relativity in the correlation experiments. It is easily understandable in the approach proposed as the infinite spirit plays the role of a non-local instantaneous connection among far distant spacetime events.

Berkeley’s ontology also explains an amazing experimental fact, that not only a quantum measurement changes the set of possibilities (states) but also something much more subtle – such as a possibility of making a measurement – sensed by observation of certain changes on the macroscopic level. Reducing the sets of possibilities, the infinite spirit must take into account not only a change in the knowledge of finite spirits but also the possibility of such a change by a possible observation of macroscopic objects.

The model proposed explains the genesis of the basic principles of quantum cosmology and quantum theory, which have been considered incomprehensible. The main principle of quantum cosmology is the assumption that the quantum theory can be applied for description of the whole universe. It also gives a simple and non-contradictory interpretation of the theory. Moreover it is a falsifiable hypothesis, as if it was shown that the quantum theory must be non-linear or that quantum jumps are not instantaneous, the implication would be that the hypothesis is wrong. Then, we would have to assume that the universe functions in a different way to what our transcosmology assumes.

To sum up, we find that an important result has been achieved; the principles of the quantum theory and quantum cosmology have been derived from certain metaphysical assumptions concerning the ontology of the universe, so from certain transcosmological assumptions. These assumptions have also allowed us to give a full interpretation of the quantum theory, what is more – in the context of quantum cosmology. Three generations of physicists in the 20^th century have looked for such an interpretation.

This exceptional result substantially enhanced the likelihood of the ontology of the universe proposed by Berkeley, therefore in the following we will continue to assume that it is correct and check how it can contribute in explaining the question of the appearance of the universe from ‘nothing’ and formation of its present structure.

Undoubtedly, the ontology of Berkeley presents an extremely strange model of the universe, requiring a radical change in the way of thinking about it. It breaks up the narrow scheme of thinking to which we have grown accustomed and which effectively limits a deeper comprehension of the universe. In his approach the universe is a set of finite spirits obtaining from the infinite spirit correlated and ordered variable sequences of information. In the mind of each finite spirit the infinite spirit generates an individual and subjective universe. For this reason Berkeley was sometimes accused of an extremely idealistic attitude known as solipsism -–claiming that only ‘I am’ exist. This accusation, however, is not just because in the Berkeley’s approach ‘I’ must be accompanied by the infinite spirit. The existence of finite spirits other than ‘I’ is based on the trust in the ‘reliability’ of the transmission of information by the infinite spirit, which makes the events from particular subjective universes self-consistent.

If the set of finite spirits is empty, it is hard to talk about any universe! The first conscious being probably did not appear earlier than milliard years after the Big Bang. If people are the only conscious beings in the universe, at least 10 milliard (american - billion) years must be added still. In consistence with this ontology, prior to the appearance of the first conscious being, the universe was only a set of possibilities for the infinite spirit. When the finite spirits did not exist there was only the infinite spirit and ideas in its mind, it was the only being. Nothing existed beyond it, because it was everything which existed. The finite spirits and the universe existed only as archetypes in its mind. However, from the moment the finite spirits came into being, on the decision of the infinite spirit, the jumpwise reductions in the possibilities of the universe existence occurred.

The infinite spirit in the ontology based on that of Berkeley’s, is defined as omniscient. However, if a self-conscious spirit is omniscient, it has an absolute knowledge of itself. This knowledge, if absolute, must be identical with the self-conscious spiritual substance having this knowledge. This means that the idea of the infinite spirit about itself also is an infinite spirit differing from the former only by the origin – the second originates from the first. Analogously, the idea of the second infinite spirit about itself is the third infinite spirit and so on. It cannot be excluded that the third infinite spirit is identical with the first, then, the knowledge of the second one about itself would be expressed in the first infinite spirit. Thus, it would imply the existence of at least two omniscient infinite spirits differing by origin. We could say that the infinite spirit is an idea thinking itself.

Therefore, there is a limited or unlimited chain of infinite spirits which are the ideas of themselves. From logic we know that an idea comprising itself cannot be studied by any rational methods, which means that the infinite spirit is and will be an unrecognisable mystery for the rational methodology being the basis of science.

If the infinite spirit is the idea of itself, the more so the finite spirits are the ideas of the infinite spirit. The infinite spirit, as omniscient, knows the idea of each spiritual substance. The finite spirits exist in the mind of the infinite spirit, similarly as my ideas exist in my mind, but the difference is that the ideas in the mind of a finite spirit are inert, while those in the mind of the infinite spirit can be an active spiritual substance. Only the infinite spirit knows the secret of the spirit – knows what the active spiritual substance is. Therefore, the infinite spirit directly knows the will of all finite spirits and without the need of any intermediaries can transfer any ideas it wants to them, including the ideas about the universe. Consequently, when the universe exists, the only being remains the infinite spirit and the ideas in its mind.

The knowledge of finite spirits undergoes changes due to their own intellectual effort and reception of the ideas from the infinite spirit, which are perceived as sensual impressions. Since the impressions are to some degree regular, a man perceives it as the lapse of time – this is the so-called psychological arrow of time. This arrow is for us – finite spirits – of profound importance. We feel that we move forward in time, from a fixed past to uncertain future. We know that the past cannot be changed. Our knowledge of the past comes from memories in our mind and impressions left in the world of senses. The future seems uncertain and exists only as a set of possibilities. The equations of physics describing the evolution of possibilities are symmetric with regard to the change in time, so from the point of view of physics the past and the future have the same status. However, physics also includes the process of quantum measurement which is a jumpwise reduction of possibilities as a result of the irreversible decision made by the infinite spirit and passed to the finite ones. The sequence of decisions made by the infinite spirit we feel as irreversible lapse of time.

This approach to time explains its surprising feature discovered by the theory of relativity. According to this theory, the present does not exist. The present for a given man is different from that of a man moving relative to the former. For one of them a given event may belong to the past, while for another to the uncertain future. When one event is followed by another for one man, the sequence of these event may be different for another man. That is why we cannot say that one event is uncertain and the other definite – does this mean that there is no uncertain future?

In a sense it is true, because the infinite spirit is omniscient – so its knowledge does not change, which equivalent to saying that for it there is no lapse of time. Moreover, for the infinite spirit there is no unknown past or uncertain future. Passing the ideas to individual finite spirits, it knows what will happen in future. It does not mean, however, that our human actions are fully determined and we have no possibility of choice – man’s free will does not exclude the omniscience of the infinite spirit.

The notion of the present refers only to a given finite spirit. Thanks to the existence of the infinite spirit transmitting – according to certain rules – information to finite spirits, there is no conflict between the relativity of the notion of the presence and the jumpwise reduction of possibilities and relativity of cause and effect relations. The model presented explains this fundamental problem appearing pertinaciously at all attempts at unification of the two most important theories of the contemporary physics: the general theory of relativity and the quantum theory.

The transcosmology proposed explains one more mysterious feature of microscopic systems composed of two or more interacting particles. The superposition of such a system is usually much complex. According to the quantum theory, which has been confirmed by experiment, individual superpositions of possibilities cannot be assigned to individual particles of this system because these individual particles are involved in complex relations with the superpositions of possibilities of other particles, even if they are at large distances. These relations are called correlations. If a particle after the measurement is observed at a certain point of space, this immediately causes a change in superpositions of all particles correlated with the particle observed – the word ‘immediately’ means at a speed greater than the speed of light, perhaps even at an infinite speed. This is the mysterious and essential property of the quantum theory – its non-local character.

The transcosmology proposed gives a simple explanation of the non-locality of the quantum theory as the effect of non-spacetime correlation of particles by the infinite spirit who makes self-consistent the results of observation of the coupled and then separated particles. In this way the transcosmology solves all difficulties of the quantum theory, however, it still cannot answer the fundamental existential questions, such as:

These questions and alike remain without answer in the transcosmology presented so far as they concern the nature of the infinite spirit. To get the answers the transcosmology must be supplemented with new assumptions and notions concerning the infinite spirit.

The only reality able to fulfil the deepest desire and yearning of human beings and endow their life with a true and not apparent sense, is love. In different epochs the craving for love has been expressed in literature, music, painting, sculpture - the yearning for love, which is the greatest and most intense experience of human beings, which is stronger than fear and death, which gives the ultimate happiness. In love a human being is looking for something unconditional, absolute, something fully trustful, which will never fail. The human being in love wishes that the happiness it gives will never stop but knows that no other human being will ever be able to meet their expectations and is aware of the possibility of death which can at any time separate the beloved ones. Each human love inevitably brings some disappointment, for this reason many people try to love again and again suffer disappointment.

People need only one thing, difficult and very rare in the human world – they need to be noticed by someone who will really appreciate their existence. All philosophical systems which disregard this essential need do not realise the fundamental dimension of a person threatened with death of hunger for fulfilment of psychological needs in the perfectly organised world full of modern technological solutions.

If for us, finite spirits existing in the mind of the infinite spirit love is of such a profound importance, we may assume that it is also very important for the infinite spirit and that he created the finite spirits out of love and for love. The only reality which can fulfil the human heart and endow some sense to human existence is the perpetual and mutual love of someone good and wonderful. In the transcosmology proposed such a person could only be the infinite spirit. Only the loving infinite spirit can endow human life with a real sense of being. Without it the life of man and the existence of the universe would be absurd. Therefore we assume that the existence of the infinite spirit loving all finite spirits is not only a dream driven by wishful thinking or anthropomorphic illusion. We assume that the infinite spirit not only loves each human being but its most important feature, apart from omniscience, is love. Therefore, we assume that the infinite spirit is love and in the following we shall consider the consequences of this assumption.

Let’s begin with defining the notion of love. This term is vague, ambiguous and open. We shall consider this notion only in the ideal sense as we refer it to the reality of the infinite spirit. Therefore, we think about the love which is kind, generous, full of mercy, giving from its fullness, spontaneous, not necessarily motivated by the worth of the person loved but following from the goodness of the loving spirit. Love is the unselfish mutual and voluntary friendship of two spirits. Love is first of all the desire for the best for the beloved. The notion of good is also ambiguous, but the fundamental good, without which there is no other is the existence of a given spirit. Therefore, the essence of love can be expressed as follows: love wants the loved spirit to exist.

The loving spirit wants the other spirit to exist, wishing it not only for itself but for the other spirit as well, and what is more for the ‘us’ in which the two spirits are born as particular persons and subjects of love. There is no ‘I’ person, if there is no common ‘us’. The spirit is a person in relation to another spirit, and not for itself alone. We can talk about love when there are two individual selves (I’s) and an idea of a common ‘us’ which is the fruit of the unity, in other words, love in the ideal sense is a spiritual union and at the same time two separate spirits.

A given spirit can love more than one other spirit, but each relation of love involves only two spirits. For example I can love my father and my mother, but these are two separate relations. In the non-ideal case we have different degrees of requiting of love, but this is of no concern to us as love in the context of the infinite spirit is ideal by definition. Love can also be expressed in the words: ‘it is good that you exist’, the opposition of love –hatred can be expressed as ‘it is not good you are – I do not want you to exist’. Love wants life, hatred – death.

The above considerations do not provide a comprehensive definition of love, because love can be recognised only by experience. Only those who truly love know what love really is. Therefore we can only formulate the necessary condition of ideal love – the existence of two spirits endowed with free will, mutually and voluntarily wishing the existence of the other in order to form unity with it.

The above definition reflects, to a degree satisfactory for our further considerations, human intuitions about conditions necessary for ideal love in which the infinite spirit is involved. According to this definition, the necessary condition is the existence of at least two spirits. When two finite spirits enter into a love relation, in their minds the earlier unknown idea of ‘us’ appears.

In the case of love among infinite spirits the situation is somewhat different. As we know from our earlier considerations, there must be at least two infinite spirits of different origin. Their mutual love cannot awake in them the common idea of ‘us’ since, being omniscient they know all the ideas. Their common idea ‘us’, a fruit of their love can only be a third infinite spirit originating from the first and the second.

If the infinite spirit is identified with love, not only the first and second infinite spirits must love each other but the second and third must love each other as well. For these infinite spirits the idea of common ‘us’ must be the fourth infinite spirit.

However, in such a case, the first spirit would not participate in the relation of love between the second and the third, and the first and second infinite spirits would not be the embodiments of the idea of ‘us’ so would not be the manifestation of love. Therefore, these infinite spirits would not differ from the others only by origin, but also by the fact they are not be manifestations of love. This would contradict the assumption that the infinite spirit is love.

If we want to be in congruity with this assumption, we have to assume that the idea of common ‘we’ in the love of the second and third infinite spirits is not a fourth spirit but the first one. Under this assumption, the idea of the common ‘us’ in the love between the third and the first infinite spirit is the second one, whereas in the love between the second and third spirit – the second one. The first infinite spirit manifests its knowledge of itself in the second one, the second in the third and the third in the first.

In this way we achieve the full symmetry in the chain of infinite spirits. All the infinite spirits in love exist as ‘I’ and as ideas of the common ‘us’. Therefore, each infinite spirit can in fullness be called love. The three infinite spirits form a complete and closed chain of love. This means that there cannot be more or less but three loving infinite spirits, differing only in origin. The first does not originate from anyone, the second from the first and the third from the first and the second. They make the inseparable union of three – triune or trinity in love having one omniscient free will. In the mutual relation of love, the infinite spirits are the subjects of love and exist as persons.

According to the definition of love, each of the three infinite spirits wants the other two to exist. Therefore, this triune (trinity) is the self-supporting necessary (not accidental) being which cannot cease to exist. The reason for the existence of the infinite spirit is love and not omniscience. Therefore, the essence of the infinite spirit is the necessity to exist, which stems from the inseparable chain of love of the three infinite spirits. This existing chain of love is in itself its justification. It is a deep and beautiful idea ending the series of existential questions. The love of the unity of three generates itself and is a closed, coherent set of explanations which does not require further explanation. Beyond it there are no nor cannot be further questions or points of reference.

As people we are aware that we exist as finite spirits – or active self-conscious substances of finite knowledge. In the transcosmology assumed we exist in the mind of the infinite spirit as active ideas. Our human conscious being testifies to the fact that the non-accidental love of the union of three wants the existence of finite spirits in order to create with each of them individually a union of love. Since, by definition, love must be a voluntary desire, the infinite spirit has endowed the finite spirits with a finite area of freedom. This area of freedom, in compliance with the logic of love, must ensure them the possibility of a voluntary choice for or against the love of the unity of three. There must be as many areas of freedom as there are finite spirits. The area of freedom of a finite spirit is for the infinite spirit something of secondary importance relative to the finite spirit itself, which is the subject of love and mercy, therefore, this area is only a set of ideas generated in the human mind. These dynamical and mutually correlated areas of freedom of different finite spirits are perceived as a common universe, which is the subject of cosmology.

In this way the assumption that the infinite spirit is love, explains the origin and structure of the universe in the approach similar to Berkeley’s ontology. The aim and sense of human existence is the creation of perpetual (eternal) relation of love with the incomprehensible reality of the love of the union of three infinite spirits as only the latter is able to fulfil the human heart. The destiny of human beings and possibly other finite spirits is perpetual recognition of the inexhaustible depth of the infinite spirit in love.

According to the definition of love, finite spirits once actualised by the sovereign decision of the infinite spirit will never cease to exist because love is eternal. In regard to this, in the transcosmology assumed, death of a human being is just a disappearance of the correlation of the human being’s own universe (area of freedom) with the universes of the other finite spirits, which perceive death as a set of ideas giving an impression of a dead body. The dead human being perceives other –unknown to us - ideas from the infinite spirit, which determine their life after what we see as death.

The fundamental assumption of the existence of the infinite spirit, which is love, generates a new vision of the origin and existence of the universe.

The universe has always existed as an archetype in the mind of the infinite spirit. Although, we perceive the universe as huge almost infinite reality, from the perspective of the infinite spirit it is less important than an individual human being. The infinite spirit has first created the first conscious human being (for simplicity we assume that only people are conscious beings in our universe) and only then it spanned the idea of the universe in the mind of this finite spirit. At this moment, the infinite spirit actualised the universe of such a space of state which we perceive. At this moment the laws of physics and the whole past history of the universe was established. The universe created from nothing is anthropic, i.e. has such a structure and history which admits the existence of human beings as we know them.

The whole past history of the universe, from primitive men to the Big Bang is made up in order to give a naturalistic explanation of the universe. The possibility of the naturalistic explanation of the universe is for the infinite spirit necessary to hide its existence before human beings, so that they could voluntarily, without the pressure related to the obviousness of existence of the love of the unity of three, chose this love or reject it. Without the possibility of free choice, people would not enter into relations of love with the infinite spirit, which would efface the sense of the universe existence.

In this way the transcosmology proposed eliminates the antinomy between the cosmologic scale of the existence of the universe (about 15 milliard years - 15 x 10⁹ years) and the very short scale of existence of the human race and the world (thousands or tens of thousand years) recognised by some people. Both scales can be true. In the sphere of phenomena, when we ask about the past of the universe, we estimate its age as milliard years, whereas the actual existence of the universe should be dated back to the moment of appearance of the first finite spirit, which might have happened relatively recently.

In this respect, in quantum cosmology the initial conditions for the existence of the universe may not be as essential as the final conditions determining the present state of the universe which admits the existence of man. From the point of view of the quantum theory the most important seems to be the question: which class of the initial conditions allows the appearance of the present anthropic universe. Asking about the earliest stage of the universe history, about the pre-inflation stage, we will obtain not one answer but a superposition of possible answers. Perhaps this superposition will be reduced by the future quantum theory of gravitation which will unify all elementary interactions. At present the most important candidate to become such a theory is the so-called M-theory, which is not fully formulated yet. In the best case physicists know its little fragments. Perhaps the M-theory will be the one of the infinite number of point particles existing in the 11^th dimensional space in which the coordinates of the particles are common numbers but matrices (ordered tables of numbers). In such a theory, the time and space are broadened objects. Seven dimensions of the space are coiled up in circles of the size of the order of 10^-35 m. For this reason these dimensions are not visible in the macroscopic scale, but their presence determines different properties of elementary particles. Perhaps in the few years we will be able to recognise the M-theory and the contribution it may bring to quantum cosmology.

4. Conclusions

To sum up we can say that the transcosmology proposed is based on a single postulate of existence of the infinite spirit who is love. This postulate implies the existence of the necessary being which is an inseparable union of three infinite spirits loving one another. The love of the three in one is the eventual justification of everything and does not require any justification. It is the reason for the existence of everything. Out of love and for love this union of the three infinite spirits has actualised finite spirits endowed with free will. The finite spirits exist and will eternally exist in the mind of this union. In the minds of the finite spirits the infinite spirits has generated mutually correlated universes. Because of their correlation the finite spirits believe that they live in one universe, which is the object of the cosmological study.

The above proposed transcosmological model of the universe is close to that proposed by Berkeley and it directly implies the principles of the quantum theory. The space of the states of the universe has been determined by the infinite spirit as a consequence of its conception of the human beings.

On the basis of the quantum cosmology and the condition of anthropicity we can explain the whole history of the universe which has led to its present structure as well as predict its future.

The transcosmology proposed is a philosophical system giving a comprehensive and coherent vision of reality fully consistent with the fundamental theories of contemporary physics and results of observations by man. It explains the sense of existence of each human being and the universe and provides answers to all existential questions. The existence of the universe has the same origin as its rationality. The existence of the universe is a manifestation of the rational idea of the infinite spirit. The universe is cognisable for the same reason why it exists. The love of the unity of the three infinite spirits bestows the sense to everything. If there is no love, there is no justification for the necessary existence of the three infinite spirits, the universe and the rationality of the universe. The structure of the mind of human beings is rational as it is an idea of the rational and loving infinite spirit. This rationality implies the philosophy and science since only rational minds existing in a rational universe can create science, culture and civilisation.

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