Geheimnisvolle Welten - Tajemnicze światy - Mysterious worlds - Dr. Jan Pająk

Normale Version: JB3.3. Moral laws
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@ Dr. Ing. Jan Pająk

JB3.3. Moral laws

Let us now explain scientific foundations of "moral laws", to which we refer in this monograph so frequently (the complete description of these laws is provided in subsection I4.1.1). Similarly as this is with physical laws, also moral laws can be defined in many different ways. Examples of some of these definitions are provided in subsections I3.6, and I4.1. In order to briefly summarize what these laws are, if we consider them from the operational point of view, they can be described in the following manner. "Moral laws are the equivalents of physical laws, only that relating to moral field, instead of gravity field". Examples of moral laws are listed in subsection I4.1.1.
A problem with moral laws is that the majority of people have no idea that these laws do exist. In turn those few ones who managed to learn that they actually do exist, sometimes are not absolutely sure whether they work in practice. All this in spite that the existence and operation of the moral laws can actually be confirmed - with the use of the whole range of ways. Let us list here examples of the most important of these ways:
1. The existence and operation of moral laws can be deducted theoretically and then verified and confirmed empirically on the basis of numerous consequences that they introduce into human lives. This monograph actually deduces theoretically the existence of moral laws, and then confirms this existence empirically.
2. It can also be clearly experienced through listening to whispers of our counter-organ of conscience. This conscience always reacts on every situation from the real-life, and always is pointing to us what the solution of this situation is according to these moral laws.
3. It can be experienced empirically from the events that affect us during our own life.
4. It can be proven empirically, through researching the life of other individual people whom we know in person. (Unfortunately, so far scientists do not queue to complete such research - in spite that the existence and the operation of moral laws was discovered and is continually published in my monographs for as long as since 1985.)
5. The existence and the operation of moral laws can be proven through historic analyses of fate of whole nations and civilizations. For example, various problems that England undergoes today, are karmatic reflection of former activities of British empire in countries that it colonised.
The further discussion of evidence for the existence and operation of moral laws is contained in subsections I3.3.1 and I4.1.2.
Moral laws differ from physical laws not only because they describe the motion of intellects or intelligences through moral field - instead of physical motion of objects and masses through gravity field, but also because they do not involve time. All physical laws have time embedded into them, because time is an algorithm, which is generated in every case when the motion of masses occurs in gravity field. So all physical laws are giving their return in a predefined time. However, it is different with moral laws, because motion of intellects through moral field generates karma, not time. This means that the return from these moral laws, which involve karma, is not reaching us in any predefined time, but reaches us whenever circumstances are right for our karma to materialise itself. For example in my own case most of the karma materialises within around 5 years since it is generated, although some karma must wait tens of years until the current circumstances in which I am, are allowing its materialisation. Only these moral laws, which govern the physical manifestations of moral energy, are actually showing their operation almost instantly.


The knowledge and obedience of moral laws by people, carries the potential to

revolutionise the social structure of our civilisation. In order to comprehend how much these laws may change our civilization, it is sufficient to realize that people who know about the existence and operation of moral laws, work hard without any supervision, and behave morally without any watchdogs. After all, they are motivated and disciplined by moral laws. So they work to their best, and behave morally, just for the sake of operation of these laws, not because they are scared of human watchdogs that supervise them. Therefore societies, which recognize moral laws, and which obey these laws in practice, do not need to be shaped like steep pyramids (as our present societies do). After all, these steep social pyramids are only needed in the parasitic philosophy, when the working class is to be constantly watched and supervised by those positioned higher in the social hierarchy, who parasite on the working class. Thus societies, which obey moral laws, can function perfectly well without governments, politicians, directors, police forces, etc., i.e. without one groups of people oppressing, controlling, and exploiting other groups of people.
Of course, every type of laws can be obeyed or broken. If one breaks physical laws there is no disastrous consequence to the offender. Therefore the physical laws can be broken or obeyed, as anyone pleases. But with moral laws is different. As our civilisation painfully learns this, breaking or disobeying these laws is always severely punished, similarly as obeying them is always rewarded (see subsection A2.4 /?/). The punishment for breaking moral laws is so severe, that no advanced civilisation or advanced being, which knows about the existence and operation of these laws, ever would dare to just break them. Of course, primitive civilisations or primitive individuals, like most of us at present, break these laws all the time, simply because they do not know about their existence. Unfortunately, breaking them only because someone does not know about their existence, is not releasing from the heavy punishment for this breaking.

=> JB4.