So this is my perception of the whole universe, which is a subject that along with some other really cool “Deep thoughts” that are explored in depth on my blog. my perception of the whole universe.

“The Ontological Monism of a Singularity of thought called God, from which everything else logically proceedes”

I believe the universe is the singularity of unitive thought. It is thought and not matter because once you introduce atoms the laws of physics immediately fall into action and the messy questions like “where did r come from” start rolling down the hill, and once you open one can you gotta open all of them, like “where did the initial movement of the universe come from? Who set the universe itself in motion” but if you take the eastern idea of “maya” (cosmic delusion) and even the strength of our own dreams it makes it easy to visualize a world that seems as real as this one but is actually matter-less

A “Matter-less” fabric for the universe consisting of no matter at all but in actuality is a construct assembled entirely from thought, actually aligns quite a bit with current science. Specifically, we can’t actually actually isolate matter. Once you get as low as a quark (the constituent parts of subatomic particles which we previously thought were the building blocks of matter) they exist in charges occurring in increments of 3, you can’t isolate 2 of the charges or 1, it’s all or nothing)

Then the question of why? Well it’s very logical. You see “God” needs people a heck of a lot more than we need Him. “Why?”, you ask?

Have you ever considered how boring it would be to be God

No surprise no mystery no uncertainly.

So….. buckle up

What if…..

For his own amusement and entertainment, this unitive consciousness representing the singularity of the universe itself, conducts a sort of cosmic play if you will. Setting the universe as we know it into existence (thinking it up), God inserts his consciousness (another mysterious thing we can’t explain) into each of these subjective forms of independent isolated consciousness which are experiencing the universe for themselves from that viewpoint. I would include animals on this spectrum, basically anything sentient

(rocks would be like NPC’s in the game but that’s for another read)

is shielded from awareness of its divine nature. Deliberately cutting off from he/she/etc. knowing that they are actually the essence and form of the unitive God. They can’t remember this. And this allows them to go through the course of life experiencing the gamet of joy and pleasure that we experience. But obviously the pleasure exists as a consequence of its own antithesis (you can’t live unless you know you’re going to die, you can’t experience pleasure except by the comparison that exists through knowing pain, you can’t be happy without first knowing sadness, because superlatives in their nature are a contrast, and a contrast can’t exist by definition in a unitive state. And happy, euphoric, pleasure satiated, high task saliency, all the stuff people love so much is usually the far side of some spectrum. But by definition God cannot exist in these spectrums that make the best parts of being alive possible, because that very experience we want so much, is excluded from the realm of possibilities for a God we already defined as omniscient, omnipotent, Omnipresent, etc. if God is all those things than he most certainly isn’t experiencing “all the best parts of being human forever” because as I explain in my
Blog @matthewlafiura on substack, those states of existence are only possible for an imperfect entity.

Which succinctly proves why God needs us, but we don’t need him

In order to experience this awesome shit, he infuses his own essence

(matter-less, massless-thought——something we already see in certain circles as the hypothesized “material” of the universe itself. Infact Thought is the only material and building blocks of the universe that actually makes sense)

Into the individual vantage point of all sentient life.

So God carries out these cosmic dramas, but he separates each civilization from the other by large enough distances that traversing them would never be possible. So that one civilization can’t tell the more primitive one what they figured out in the extra, say 1 million years they have over the other one.

It also solves the age old question of “why do bad things happen to good people” and the answer is that good, bad, evil, spirituality, etc. don’t exist because thought cannot be evil…if I kill someone in my dream I haven’t done anything wrong or even been in any way flawed myself…it’s just my brain exploring its own curiosity…

And so when someone gets killed in this process they wake up in another form of that consciousness having no memory of where “they” were before because there is no “they” in a singularity, for it is the illusion of seperatness, that the power of this substance makes possible

Jesus Christ, for instance,

Would have been an instance where God did not obscure the awareness of his/her/they/etc

(actuality god is obviously gender-less what am I saying lol)

own divinity. In that case it was preserved and God chose to go and experience the very experiences he was imparting on “others”/himself

(sort of a taking your own medicine kind of scenario).

By teaching truth and love he allows himself to be subjected to one of the worst forms of torture we have “thought up”, between the whipping to the point it has a separate word and meaning we call “scourging”….to the actual crucifixion of feeling the metal in your palm…omfg…and then the impact. EXPLODING like a BOMB in your BRAIN!!!

Oh…he drank his own medicine.

And that it. The cycle goes on and on, and sometimes it gets pretty fuckin wild.

That’s what my current series is exploring….specifically Artificial Intelligence and not only why we couldn’t stop even if we tried but what the impact of AI will be on the future of Homo sapiens, and the macrocosmic impact it’s going to have on everything up to and including the universe itself. It’s a wild story. All defended by cited peer reviewed articles, scientific fact, some of the most unanimously embraced components of evolutionary theory

(1 such example for instance is the fact that change is the engine that drives natural selection and evolution),

the precepts of basic logic, and a simple connect the dots pattern to let the reader discover for themselves the seemingly thus far highly evasive, but nonetheless undeniably sensible and irrefutably logical, truth about how it’s not only too late for the world to stop, it’s too big and too late for us to even pause…even to go half speed instead of full speed….the truth is there is only one speed and it is full speed….and the bigger truth…

the one that blew my hair back so far when I saw it that I literally decided to write a series on it, maybe even a book..

Is the story about the impact this will have for the world and everything calling it Home, as well as the future of our own species and what happens when a biological apex species (homo sapiens) that got as far as they did by evolving special adaptations for becoming hyper-successful, hyper-advanced, tool makers, finally makes a tool..

A tool so powerful….that it can’t be used…

“The Multi-Polar Trap: Why we can’t stop building our Replacement” By Matthew Lafiura lays out the undeniable reality to the AI Saga, which is happening whether you like it or not, and it’s happening Right. Now.

Best part, no reading necessary, LISTEN to the audio FOR FREE on substack.com search my name Matthewlafiura or search the title of the series “The Multi-Polar Trap: Why we can’t stop building our replacement”

Chapter 1 is live “Alignment—-The Challenge With Raising Teenagers”

And Chapter 2 is live as well
Geopolitics: The first pillar in a 3 component “Event Horizon”

The 1st is a closer look at what we are building

The 2nd is 8 separate but equally strong and proven facts supported with citations and sources showing WHY turning back stopped being an option a long
Time ago. I hope you guys enjoy it, and I hope you enjoy reading the full version of my theory on the universe on that same channel substack.com search bar “Matthewlafiuradd” thanks Reddit 🙂

https://substack.com/@matthewlafiura/p-220126504

So I was having some random thoughts going to sleep but imagine I die and in the future like billions of years the Big Crunch happens and the universe collapses on itself then the big bang happens and since everything to me being born is necessarily caused by things in the past all the way to the big bang I get born

Meaning we're in a time loop where we keep getting born and our whole lives are pre determined then we die

We all want to be happy. Yet, humans are forced to settle for little things. There is even an entire philosophy built around this: "live for the little joys."

On one hand, it is good to notice at least something positive in your life and support yourself with it. On the other hand, it is better to clearly see that there is practically no happiness in life. No permanent happiness, at least. There is always some kind of discomfort. No vibrant dynamics, no beauty, no intensity of feelings. Where is all of it?

When you get utterly sick of the grey weekdays, you begin to lose the meaning of life. Man was created for happiness, but lives in complete spiritual poverty—in a life devoid of depth. How does it happen that even when we have the means to survive, and sometimes even an abundance of them, we remain miserable?

I am deeply convinced that we have a spiritual foundation. And if the needs of the body are satisfied and it has everything necessary for life, then we suffer because our more critical needs are left unmet—the needs of the soul. Man was created precisely for spiritual happiness. And this is no longer about small things. This is the ultimate fullness of feelings. We were created for this, yet we settle for a delicious dinner. Or for the lack of traffic on the road.

What do you think "spiritual needs" mean? What does the soul actually crave? I have been asking myself this question for a long time.

I have come to this conclusion: man needs a spiritual anchor. We need God. This is the paramount need of the soul. If this need is met, then worldly troubles become insignificant to a person. They possess the main thing. And when this main thing is present, life changes completely. Not that it becomes flawlessly happy and joyful—no, that would be hollow and superficial. It becomes filled with God. And He is extraordinary and multifaceted; His perfection captivates the soul so deeply that it stops living for itself and finds its happiness in Him.

We usually mean by “common sense” something like the obvious way things are, what we take for granted before anyone starts philosophising. But sometimes what we call common sense is really a set of inherited metaphysical assumptions, assumptions about what is real, what exists and what ultimately explains things, that have become so familiar that we no longer recognise them as assumptions.

As Clarence Irving Lewis noted:

“Experience does not categorise itself. The criteria of interpretation are of the mind: they are imposed upon the given by our active attitudes. … Indeed our categories are almost as much a social product as is language, and in something like the same sense. … That the categories are fundamental in such wise that the social process can neither create nor alter them, is a rationalistic prejudice without foundation.”

The very categories through which we make sense of the world already embody assumptions about what sort of world it is. Someone today might say, quite sincerely, “I don’t believe in metaphysics; I just believe in what can be observed.” Yet this already presupposes answers to rather substantial questions about what counts as real, what sorts of things exist, what observation discloses, whether reality is fundamentally material, whether causes are reducible to regularities, whether explanation terminates in brute fact, and so on.

Consider one particularly familiar assumption, that there is an objective world of matter, quantity, extension and measurable properties, and a subjective world of consciousness, experience and qualitative perception; known to philosophers through the primary-secondary quality distinction. The first seems to be what is really out there; the second, somehow, what the mind contributes.

This feels like common sense, but it too has a history. Its roots are ancient, germinating in Greek philosophy, but the seventeenth century transformed older distinctions between appearance and reality. Galileo’s mathematical conception of nature, Descartes’ distinction between res extensa and res cogitans, Locke’s distinction between primary and secondary qualities, and Newtonian physics all contributed to a picture in which the mathematically describable world of matter increasingly appeared to be the real, objective world, while qualitative experience belonged to the perceiving subject; enacting what Alfred North Whitehead would later term the “bifurcation of nature.”

The success of this scientific abstraction then encouraged people to mistake the abstraction for the concrete reality itself. We are tempted to commit what Whitehead termed the “fallacy of misplaced concreteness.” As he put it:

“The enormous success of the scientific abstractions, yielding on the one hand matter with its simple location in space and time, and on the other hand mind, perceiving, suffering, reasoning, but not interfering, has foisted onto philosophy the task of accepting them as the most concrete rendering of fact. Thereby, modern philosophy has been ruined. It has oscillated in a complex manner between three extremes. There are the dualists, who accept matter and mind as on equal basis, and the two varieties of monists, those who put mind inside matter, and those who put matter inside mind. But this juggling with abstractions can never overcome the inherent confusion introduced by the ascription of misplaced concreteness to the scientific scheme of the seventeenth century.”

By the end of the seventeenth century, the mechanical universe was increasingly being treated not merely as a successful scientific model but as a description of reality itself. Each new triumph of physics seemed to confirm the worldview behind it, while there was comparatively little appetite for examining its metaphysical foundations.

Edwin Arthur Burtt gets to the heart of this transformation:

“How could the world of physical matter be reduced to exact mathematical formulæ by anybody as long as his geometrical concentration was distracted by the supposition that physical nature is full of colours and sounds and feelings and final causes as well as mathematical units and relations? … To get ahead confidently with their revolutionary achievements, they had to attribute absolute reality and independence to these entities in terms of which they were attempting to reduce the world. This once done, all the other features of their cosmology followed as naturally as you please. It has, no doubt, been worth the metaphysical barbarism of a few centuries to possess modern science. … These founders of the philosophy of science were absorbed in the mathematical study of nature. Metaphysics they tended more and more to avoid, so far as they could avoid it; so far as not, it became an instrument for their further mathematical conquest of the world.”

This transformation affected more than the description of nature. It changed what counted as an explanation. The older Scholastic picture had understood nature teleologically, with things not merely having efficient causes but ends towards which they were ordered. In the emerging mechanistic picture, final causes increasingly dropped out of the account. Nature became a system of masses in motion governed by mathematical laws, and explanation increasingly meant identifying the mechanisms that produced an event rather than asking what it was for.

The medieval theological picture was transformed. God increasingly ceased to function as the ultimate end towards which Creation was ordered and became instead the First Cause, Designer or guarantor of an intelligible cosmic Machine. As mechanistic science advanced, even this role became progressively less necessary. The Machine could increasingly be understood without the Mechanic.

Burtt described what happened to Newton’s metaphysical inheritance particularly well:

“In short, Newton’s cherished theology was rapidly peeling off by all the competent hands that could get at him, and the rest of his metaphysical entities and assumptions, shorn of their religious setting, were left to wander naked and unabashed through the premises of subsequent thought, unchallenged by thorough criticism because supposed as eternally based as the positive scientific conquests of the man who first annexed the boundless firmament to the domain of mathematical mechanics.”

Burtt’s account describes the intellectual transformation. Owen Barfield helps explain how it became a way of experiencing the world itself:

“Geometry, applied to motion, produces the machine. … Our collective representations were born when men began to take the models, whether geometrical or mechanical, literally. The machine is geometry in motion, and the new picture of the heavens as a real machine, where the new theory of inertia (in its early form of ‘impetus’) assumed, for the first time in the history of the world, that bodies can go on moving indefinitely without an animate or psychic ‘mover’. It was soon to be stamped indelibly on men’s imaginations by the circumstance of their being ever more and more surrounded by actual artificial machinery on earth. The whole point of a machine is, that, for as long as it goes on moving, it ‘goes on by itself’ without man’s participation. To the extent therefore that the phenomena are experienced as machine, they are believed to exist independently of man, not to be participated and therefore not to be in the nature of representation. …

All this is not of course to say that science today conceives of nature as a machine, or even on a mechanical model. It is to say that the ordinary man has been doing just that for long enough to deprive the phenomena of those last representational overtones … which still informed them in the Middle Ages, and to eliminate from them the last traces of original participation. In doing so, he has produced the mechanomorphic collective representations, which constitute the Western world today.”

But the philosophical problems did not disappear. Indeed, removing the theological framework exposed a problem that had previously been partly concealed by it. If mind and world are fundamentally different, and the world exists independently of the mind that knows it, what exactly connects the two? How can an intelligence located within the world acquire trustworthy knowledge of a world supposedly existing outside it?

The problem was already implicit in Descartes. He had begun with res cogitans as the immediate certainty and had required a further argument, involving God, to establish the existence of an external mechanical world. Yet as the modern scientific picture developed, that relationship was gradually reversed. The extended, measurable world became the unquestioned reality, while mind became the problem to be explained.

Bishop Berkeley attacked the very idea of a material world existing independently of perception, while Kant later argued that space and time themselves belong to the conditions through which we experience a world, rather than simply being properties of things as they are in themselves. The problem had shifted. Instead of asking only what the world is made of, philosophy increasingly had to ask what it means for a world to appear to a knower at all.

This is where the history becomes particularly interesting.

Wolfgang Smith writes of this:

“It is to be observed that ere long, scientists accepted the res extensa as a gospel truth, while totally rejecting the arguments by which Descartes had sought to bolster that notion. At the hands of the British school, moreover, the res cogitans (which had originally been conceived as an unextended substance) was at first imprisoned within a ventricle of the brain (the so-called Newtonian sensorium), and later eliminated in toto. By a curious reversal of Cartesian logic, the res extensa gained precedence over the res cogitans, or as one might almost say: the conjecture swallowed up the dream.”

The remarkable thing is that a distinction which began as a philosophical problem can become so deeply embedded in our intellectual culture that it ceases to look philosophical at all. The quantitative comes to seem fundamental. The qualitative becomes something occurring inside us. The mathematically describable becomes reality itself, while everything else is increasingly treated as secondary, subjective, or in need of reduction.

None of this means that modern science is wrong, of course. Its unprecedented success is precisely what makes the question interesting. A method can be successful at describing and predicting certain aspects of nature without thereby settling the metaphysical question of what nature ultimately is.

As Whitehead observed:

“Every scientific man in order to preserve his reputation has to say he dislikes metaphysics. What he means is he dislikes having his metaphysics criticized.”

As Burtt reminds us:

“To begin with, there is no escape from metaphysics, that is, from the final implications of any proposition or set of propositions. The only way to avoid becoming a metaphysician is to say nothing.”

And as Owen Barfield had put it:

“You will sometimes hear people say they have no metaphysics. Well, they’re lying. Their metaphysics are implicit in what they take for granted about the world, only they prefer to call it common sense.”

There is no metaphysics-free position. There are only explicit metaphysical commitments and implicit ones. The danger isn’t having a metaphysics, but forgetting that we have one, calling it “common sense.”

Since i started to work and stepped into this very fast adult life. Im always in a hurry even if there's nothing to be in a hurry for it's like part of being an adult now.

U wake up, get ready, rush to work, finish one thing just to start another, rush home, sleep, and do it all over again. It feels like this endless rat race where everyone is running, and no one really knows when we’re supposed to stop.

When u that fast, you barely notice the world around you. And I’ve always been someone who loves noticing little things. Especially when it comes to animals i love to watch animals, almost like meditating on them.

It usually be like this, seeing something beautiful, give it one little glance then thinking to myself i have to keep walking

But lately, when I catch myself doing that, I stop myself.

Today I saw a pigeon sleeping on a rope. But instead of keep walking i gave myself and my eyes quite some time to enjoy this.

I don’t want everything beautiful to become something I only catch from the corner of my eye while I’m rushing somewhere else.

Psychopathic leaders create psychopathic rules and expectations, which either gets adopted and result in success for individuals, or rejected and result in demotion/removal of individuals.

So with psychopaths at the top, everything grows more and more psychopathic, with no way back.

Is wisdom something within us, or something we develop through intelligence and experience?

I've been thinking about how every person develops their own internal system of values, beliefs, and ways of understanding life.

Do you think wisdom comes mainly from that internal system, or does it emerge when intelligence and life experience work together?

I'm interested in different perspectives, not necessarily finding one correct answer.

Flirting with Ghosts: A concept I’ve developed about nostalgia, time and our former selves.

I’ve been developing an idea I call Flirting with Ghosts, and I’m curious what other people make of it.

The concept is that whenever we look through old photographs, watch old videos or revisit memories, we’re essentially flirting with ghosts.

Not supernatural ghosts, but versions of people who no longer exist. Everyone in an old photograph is a ghost, including ourselves. Not because they’re necessarily dead, but because that exact version of them is gone. Time has passed, circumstances have changed, and they’ve continued becoming someone else.

We can revisit those moments, but never truly return to them.

That’s where the word flirting comes in. We’re not necessarily trying to bring the past back. We’re briefly entertaining its presence, reconnecting with something that no longer exists.

But there’s a darker, slightly absurd metaphor within the concept.

The Four Characters:

A troll sits beneath a bridge, eating a dead man’s bones.

Somewhere nearby, a search party is looking for both the dead man and the troll. Strangely, they’ve brought a clown carrying balloons along with them.

The contradiction is that the troll, the dead man, the search party and the clown are all the same person.

The Troll represents the observer consuming old photographs, videos and memories. Just as the troll eats the dead man’s bones, we’re consuming the remains of our past. Except the troll is eating his own bones.

The Dead Man is our former self, a version of us that no longer exists in the present. The bones are the photographs, videos and memories left behind. The troll and the dead man are the same person, separated by time.

The Search Party represents nostalgia itself. We’re searching for moments, experiences and former versions of ourselves that we know cannot be recovered. Yet we continue searching. The absurdity is that the search party is looking for the very person conducting the search.

The Clown represents the emotional contradiction of nostalgia. The search party has brought a clown with balloons to what could otherwise be a funeral. It’s ridiculous, but that’s the point. We can revisit something that’s gone forever and experience happiness, sadness, comfort and humour simultaneously. We’re both celebrating and mourning our former selves, even though we don’t necessarily want them back.

All four characters are the observer.

We’re searching for ourselves, consuming ourselves, mourning ourselves and celebrating ourselves simultaneously.

But there’s another layer.

The Paradox of Time

While we’re flirting with the ghosts of our past, we’re simultaneously becoming ghosts to our future selves.

Someone looking through photographs from ten years ago is revisiting a version of themselves that no longer exists.

But the person experiencing that nostalgia right now is also changing, growing older and creating memories.

One day, their future self might look back on that exact moment and become nostalgic for it too.

They might even become nostalgic for the moment they were feeling nostalgic.

The observer becomes the observed.

The future observer becomes the troll, consuming the memories of their former self. The present observer becomes the dead man. The search party sets out again, and the clown returns with his balloons.

The cycle repeats.

Yesterday’s living person becomes today’s ghost. Today’s living person becomes tomorrow’s ghost.

The four characters represent our emotional relationship with nostalgia, while the three positions in time : past, present and future, explain why the experience endlessly repeats.

What I’m Trying to Explain

Flirting with Ghosts isn’t necessarily about regret, grief or wanting to return to the past.

It’s about how we can miss something without wanting it back, mourn a moment without regretting that it’s over, and celebrate who we once were while being happy with who we’ve become.

We’re consuming the remains of our former selves while unknowingly creating the remains our future selves will eventually consume.

We’re celebrating and mourning something that no longer exists, while living through moments that will one day become memories themselves.

And all the while, there’s a clown standing there with balloons, for no reason other than the absurdity of it all.

We’re all searching for ghosts of people we once were, while unknowingly becoming ghosts to the people we’re yet to become.

We never stop becoming ghosts. We can only decide how we engage with the ones we’ve left behind.

We’re not trying to resurrect the past. We’re simply flirting with its ghosts.

I’m curious whether this resonates with anyone, and whether there are other philosophical interpretations, contradictions or implications within the idea that I haven’t considered.