I-Universe, the Concept

Introduction to the Concept of the I-Universe

The concept of the I-Universe is based on the idea that everything is spirit and that matter does not exist independently. When we say that everything is spirit, we look into a space full of spirit, where what we perceive as matter is merely a manifestation of the spirit. The difference between spirit and matter is often misunderstood in materialism, as materialism views matter as something independent and absolute. In contrast, Spirealism asserts that the world has a spiritual nature and that matter exists only in connection with the spirit.

When we consider the concept of the I-Universe, the question arises as to what it means and why it is relevant. The basic idea is that the universe we experience is an interplay of many small I-Universes that together form a larger whole. This larger whole is determined by the principles of spirit that exist in each of us.

The Relationship between Spirit and Matter

Spirit and matter are inextricably intertwined. In Spirealism, it is emphasized that matter cannot exist without the spirit. Thoughts are not just fleeting impressions; they have a real impact on the world as we perceive it. When we think of something, chemical and electrical processes occur in our brain that are associated with these thoughts. As a result, our thoughts shape the world as we experience it.
In materialism, it is often assumed that the world exists independently of us and that we are merely observers. In contrast, Spirealism argues that the world is recreated by our thoughts and perceptions at every moment. This continuous creation of the world in the now is at the core of the spirealistic perspective.

The Uniqueness of the I-Universe

Every I-Universe is unique and individual. Each person carries only a small part of the total knowledge of humanity within them, and this knowledge is weighted and structured differently in each I-Universe. The thoughts we have and the meaning we assign to different concepts vary from person to person. This means that no I-Universe is the same as another, even though they are all part of the larger universe.
The idea of gravity is used as an analogy to explain how different thoughts and concepts within an I-Universe interact with each other. Some thoughts have more weight and attract other thoughts more strongly, while others have less significance and therefore have less influence on our thinking. This demonstrates how complex and individual each I-Universe is and how it influences the way we perceive the world.

The universe as the sum of all I-Universes is a central element of Spirealism. The idea that reality as we know it is a projection of many small I-Universes leads to the realization that we are all interconnected and that our thoughts and perceptions shape the shared image of reality. This connection between the I-Universes explains why we often cannot separate ourselves from the opinions and thoughts of others, as they attract and influence us due to their number and intensity.

 
 
 Eckhard Tolle, Now: https://de.wikipedia.org/wiki/Jetzt!_Die_Kraft_der_Gegenwart
Link to the YouTube video with English subtitles

The Center of Every Universe

The Center of Every Universe: A Reflection on Centrism and Consciousness

Hey, it’s great to meet again. Today, I want to talk about another aspect of the universe. This is centrism, which shows us that there is an equivalence between the large universe and the smaller I-universe. This reflection is meant to help us better understand how our perspective and our consciousness shape the universe.

Centrism: The Central Role of the Self in the Universe

Let me show you an example. These huge wind turbines here—they sound like an airplane. This is what reality looks like: a universe as a concept for the whole—everything is contained within it. I’ve been thinking about how to begin, but one must say that the materialist would argue that the universe is everything. Yesterday, I spoke about the I-universe—the I-universe is everything I know. The large universe, the cosmos, is everything humanity knows. Now, the materialist might say it’s not just what we know, but also what we don’t know. I’ve called this the ambiguity of the concept of existence elsewhere. If one proceeds in this way, they eventually come to absurd ideas like piano-playing monkeys in an infinite universe where all possibilities exist.

From a spirealistic perspective, that’s nonsense. There is only what we know and name. The thought exists. Therefore, I see a universe as everything that one can know and name. There is an analogy that begins with the self: I am always in the position of a central player, like on a stage—the star of a film. The I is always present. The periphery seems less significant.

The Universal Tendency Toward Self-Centering

We have terms like egocentrism, egoism, and many synonyms for it: self-centeredness, self-interest, selfishness, self-love, narcissism, self-centeredness, selfishness, self-focus, ego-mania, self-exaltation. These are all terms that are related to the central focus on the self. Based on how we experience the world, this is a normal thing. We are always at the center. Anyone who hasn’t received higher education might thoughtlessly blurt out, “I’m the most important.” But what is more significant is that everyone thinks this way to some extent. Some more than others, but taking one’s perspective as important is a natural thing. One must realize that this perspective exists.

Then we have on the other side, because I’m talking about universes, the issue that some believe there is only one universe. But if the universe is everything that a consciousness knows, then I can say that a consciousness is shaped through communication when people communicate. For example, the peoples around the Mediterranean thought they were at the center of the world. That’s why they called the Mediterranean the “Mediterranean.” Or the Chinese word for China means “Middle Kingdom.” The Chinese thought they were the center of the universe. The Chinese character for China is a target with an arrow in the middle.

I always say the universe is a metaphor for consciousness. Here we have the central perspective. In cosmology today, it is seen this way: From Earth, it seems as if the Earth is the center of an expansion of all galaxies—the farther away, the faster they move away. But people are wise enough not to say that Earth is the center of the universe because that would be ridiculous, especially if one considers the universe as unlimited and infinite. They say the universe has no center, and from any point, one would see the same thing. This, in my view, is a turn of materialistic science toward a more spiritual perspective. Perhaps at every point in the universe, one would perceive the same if there were a consciousness there.

The Ongoing Development of History and Knowledge

Regarding the cosmos and the movement of celestial bodies, egocentrism and self-love were widespread. People used to think that Earth was the center of the universe and that everything revolved around it, especially the sun. Today, we have the heliocentric worldview: Earth revolves around the sun, not the other way around. A few hundred years ago, this was a matter of debate. Galileo Galilei had a dispute with the Catholic Church, which said that Earth was the center of everything because God created Earth for humans. It was unimaginable that Earth could revolve around something else. The celestial bodies were created to serve humans. Galileo Galilei and Copernicus observed that Earth revolves around the sun, which is our current understanding.

There are also ideas that make this centrism of humans, this egocentrism, tangible, for example, the idea of humans as the crown of creation. From a spirealistic perspective, that seems a bit ridiculous. As part of creation and a source of information, humans are naturally not the crown of creation. An assumed God who could see everything might hear this and say, “Oh, I’ll send a few bolts of lightning.” But I think that’s part of creation—that every thought can be thought, even one of self-exaltation. This centrist view is common to every universe, which suggests that every universe is also consciousness.

The idea of humans as the crown of creation, that their thinking is unique, and they look at an unconscious nature, is a phenomenon of egocentrism. I think Plato’s Allegory of the Cave also has something to do with this. Humans believe at every moment that they are at the peak of something, and humanity as a group also does. The Allegory of the Cave shows a continuous process. Plato describes how humans naively sat in the cave and mistook the shadows on the wall for reality. Now they step into the light and see the full splendor of nature. At the same time, there is a longing for the old naivety.

The GDR was such a cave where everyone was blinded by propaganda. Capitalism seemed harsher to some, and there are people who long for the GDR. They want to go back but feel that it’s not possible. You can’t return to that naivety that existed back then. The propaganda was there, and people believed it a little, even though they knew that life in socialism wasn’t so great. It was often a waste of time, like when riding a bike and the valves were bad, and one had to wait a long time for replacements. In the West, everything was just there in a well-ordered shelf; you only had to pay the price.

In this context, it seems like we’re heading back to where we say we have to manage scarcity. History unfolds in waves—it reaches heights, but also depths. Therefore, history can never end, and knowledge can never come to a standstill. What we know today has a half-life. The idea that we are at the pinnacle is absurd, just as the idea that Earth is at the center of the universe is absurd. Equally absurd is the idea that one is the star of a film, which leads to many further implications, such as shyness. You think you’re being watched by many people, but fail to realize that everyone has their own I-universe and stands at the center of their universe.

I’ll leave it at that for now. I’m glad you were here and hope you stayed until the end. I wish you would subscribe and hit the bell. See you next time, bye, over and out. [Music]
 
 
   Article on Wikipedia:  https://en.wikipedia.org/wiki/Geocentric_model  
Link to the YouTube video with English subtitles

The Concept of the I-Universe

The Concept of the I-Universe

The I-Universe is a highly fascinating concept that encompasses all thought objects of an individual. It parallels the external universe, which includes all known and potentially recognizable objects. Unlike the materialistic approach, Spirealism views the I-Universe without distinguishing between known and potentially recognizable thought objects.

Parallels between the I-Universe and the External Universe

  1. Size and Observation:
  • I-Universe: The I-Universe never seems disproportionately large or small. It adapts to the individual’s perception and always appears in a sufficient size.
  • External Universe: The same applies to the external universe, which is perceived as larger with increasing scientific observation. The more we discover about the external universe, the larger it appears to us.
  1. Expansion through Cognition:
  • I-Universe: In the I-Universe, new thought objects can arise through intense reflection and observation. This growth resembles the expansion of the external universe through new discoveries.
  • External Universe: Scientists find that the external universe seems to grow with every new discovery and every new instrument that allows us to look deeper into space.
  1. Gravity of Thoughts:
  • I-Universe: Gravity in the I-Universe is a kind of “thought gravity.” Thought objects influence and attract each other, leading to the formation of new thought objects.
  • External Universe: In the external universe, there is physical gravity that attracts and holds masses together.
  1. Spatial Characteristics:
  • I-Universe: The I-Universe appears uniformly round in all directions. It has an apparent boundary due to our materialistic worldview, which suggests that every existence must exist on a timeline.
  • External Universe: The external universe also appears uniformly round in all directions and seems to have a boundary that we cannot see but strongly suspect.
  1. Apparent Limitation and Openness:
  • I-Universe: In the I-Universe, there seems to be a boundary because we often believe that our current state of knowledge is sufficient. However, this boundary is often overcome by new insights.
  • External Universe: In the external universe, this boundary also appears, but discoveries constantly prove that the universe is actually limitless.

Matter and Thoughts in Spirealism

In the Spirealism approach, there is no material world as understood in the materialistic worldview. Instead, material objects are considered objects of consciousness. These thought objects can fluctuate, meaning they can transform and change. In contrast, matter appears solid and consistent, though it is also changeable when we observe long-term changes.

  1. Thought Objects versus Material Consistency:
  • Thought Objects: Thoughts are fluctuating and changeable entities. They can constantly change and reform.
  • Material Consistency: Physical objects appear solid and unchangeable, although they also change in the long term, such as eroding rocks.
  1. Deep Consciousness:
  • Spirealism: In Spirealism, it is assumed that the apparent solidity of matter is based on a deeper level of thinking that is not directly perceivable. These deep layers of consciousness manifest in the physical world and form material consistency. The possibilities within Spirealism lie in consciousness and, embracing possibilities, are not to be limited. The fact that we cannot perceive this is due to our own limited consciousness (humans as a small part of a comprehensive consciousness).
  • Materialism: Materialism assumes that completely free consciousness observes, interprets, and forms physical matter. The boundaries of what is possible, therefore, lie in matter, not in the spiritual.

Consciousness and Existence in Spirealism

The I-Universe and the external universe offer valuable metaphors for human consciousness. In Spirealism, individual consciousness is part of an all-encompassing consciousness that exists in every matter, every living being, and all natural phenomena.

  1. Metaphors for Consciousness:
  • I-Universe: The I-Universe, encompassing all known thought objects, represents a metaphor for individual consciousness.
  • External Universe: The external universe, which appears to be infinite, serves as a metaphor for the infinity and vastness of collective consciousness.
  1. Existence and Thoughts:
  • Spirealism: In Spirealism, existence has its foundation in thought objects. These objects are formed and manifested by the deep layers of consciousness.
  • Materialism: In Materialism, existence is understood in the context of physical reality, with consciousness being considered a product of this reality.

Conclusion

The I-Universe offers exciting insights into the complex relationship between consciousness and reality. Spirealism poses a fundamental challenge to materialistic worldviews and emphasizes the importance of thought objects and deep levels of consciousness as fundamental components of our existence.