I4.1. Moral laws
© Dr. Eng. Jan Pająk

I4.1. Moral laws
Motto of this subsection: "People stubbornly reject the truth that does not suit them, the universal intellect unremittingly reminds them about the existence of this truth".

It has been explained in subsection I5.4 that our brain operates as an input-output device. Whatever are our thoughts, intentions and actions, these are transmitted to the counter-world, and stored in our registers for further use. The communication occurring between our brain and our registers stored inside of the counter-body, is known as "long-term memory system". In turn the communication between our brain and other (not ours) registers contained in the counter-world, or between our brain and the universal intellect, is known by the name of ESP. But it would be very naive to expect that the counter-world and the universal intellect limit their reactions only to our memory requests, and to answering our ESP inquiries. Rather it should be expected, that they always take appropriate action independently of what we think and what we do. Of course, in such a case there must be a set of consistent rules stating what kind of action should be taken to match the content of our thoughts and activities. So just as from the physical world all our physical actions receive clearly defined physical reactions, also from the counter-world all our intellectual efforts receive the appropriate intellectual responses. Thus we may conclude that every intellectual cause initiates an appropriate intellectual effect. Because the existence of the cause-effect connections is specific to the laws of nature, the set of rules that define these reactions of the counter-world on all our intellectual activities, is called here "moral laws". This name stresses the fact that the kind of response we are receiving from the counter-world and from the universal intellect, always depends on the moral content of our thoughts.
The above deduction reveals the definition of moral laws. According to this definition, "moral laws are cause-effect relationships executed by the mechanisms of the counter- world, which cause that a given type of someone's action, speech, wish, attitude, or thinking, always brings back a clearly definable, predictable and consistent type of final outcomes". Thus what we presently consider to be morals, are in fact the intellectual laws of the world of counter-matter.
An example of mechanism of operation from one group of such laws can be explained here on the basis of unaware telepathic exchange of programs that define feelings that we experience. A special counter-organ that is contained in our counter-bodies and that resides in the counter-world, operates in such a way, that during every contact with another person, creature, or inanimate physical object, it exchanges a special kind of algorithm with a similar counter-organ that is installed in the counter-body of this another person, creature, or object. This algorithm is unique to the type of feelings that we induce in another person, creature, or inanimate object. In Eastern cultures this algorithm is known under the name of "karma", while the description of it is provided in subsections JA3.1 and I4.4. After karma is accepted from this other person, creature, or object, it forms a kind of screen, or input program, which carefully analyses all events that are affecting us, and assigns to each of these events appropriate feelings that we then have written into these karma algorithms. Therefore, if someone has written into his/her karma the pleasant feelings resulting from a given type of positive actions that he/she directed at other person, then when a similar type of events happens in his/her vicinity, then also he/she experiences exactly the same type of pleasant feelings, that he/she caused before in others. But people, who cause much trouble around them and conduct themselves in a nasty way, are generating karma, which one day brings back negative returns appropriate to their behavior. In this way the mechanism of karma controls our morality to react like a boomerang - whatever feelings we induce in other people, inevitably the same feelings are going to be induced one day in us.
The above illustrates that at this point the content of the first of moral laws can be defined. Because of the manner in which this law works, it is called here the "Boomerang Principle". The content of the Boomerang Principle can be expressed in an approximate and a precise version. An approximate version states that:
"whatever feelings you induce in others, exactly the same feelings are also going to be induced in you".
A precise version of this law is going to be explained in subsection I4.1.1 that follows. The mechanism of operation of moral laws is NOT an exact repetition of the mechanism of operation of physical laws. The response of the environment to our intellectual activities, in moral laws is characterized by the "attraction of events", instead of their "triggering". This means that feelings described by the karma algorithms that reside in our counter-body, must wait until an appropriate event, which has the capability to trigger such feelings, appears in our vicinity. Only then karma can respond, and release in us exactly the same feelings as these ones that are written into it. For example, some people, who as young children behave in a certain way towards their parents, usually must wait until mature age for the appropriate return, when their own children pass through the same stage of development. Because not everyone has the ability to associate facts occurring with a significant time delay,
the action of the Boomerang Principle is not realized by many people. The necessity to wait until a random fulfilment of the Boomerang Principle, leads to the
religious idea commonly adhered in Eastern cultures, known over there under the name of "Low of Karma". The Law of Karma in the formulation from Eastern religions usually states something along the lines: "whatever we do, it is going to be returned to us; all our actions that cannot be returned in this lifetime are going to be returned in the next life". It is worth to notice that the Boomerang Principle states that feelings are returned. In turn the Law of Karma states that all our activities are returned - as this is explained more exactly in subsection JA3.1. The Boomerang Principle can be equalled to the Eastern "Law of Karma", if the concept of reincarnation is introduced, and if one takes a simplifying assumption that all our feelings generated because of the return of karma cause such change of events which affect us, that these events become the exact equivalents of the original events that generated a given karma (for more details on this subject see descriptions from subsections JA3.1, I5.7 and I4.1.1).
Independently from the necessity to wait until karma attracts an appropriate type of events to us, an additional complication which disallows us to easily notice the action of the Boomerang Principle, is that the replies of our intellectual environment are obeying the law of superposition. This means that the reply of the Boomerang Principle, which we receive as a single event, actually can be a result of superposition of effects of several our previous actions. In this aspect the moral laws are identical to the physical ones, where a particular cause brings back not only the corresponding effect, but also a number of other "noise" effects originating from completely different causes. For example, when we are walking along a gangway, it will bounce not only because of our weight and rhythm of stepping, but also because of sea waves, wind, the boat's movements, earthquake, etc. In the case of physical laws we have already learned how to distinguish between the real answer, and the noise caused by other reasons. But with regard to the moral laws, such distinguishing rules are still waiting to be discovered and mastered, and only then applied to our everyday lives.
The Boomerang Principle is a moral equivalent to the physical Law of Balance, which states something along the lines that "outgoing must always be balanced by incoming". There are numerous indications that all other physical laws also have their own moral equivalents (several such equivalents already is identified and described in subsection I4.1.1).
On our planet, where hermetic borders, fences, walls, languages, religions, races, ideologies, and interests, separate nations into different group intellects, moral laws affect not only the individual people, but also the group intellects (see subsections I5.8 and JE6.3 /?/). Examples of group intellects that are subjected to the effects of these laws are families, institutions, countries, and entire civilizations. The empirical observations prove, that there is such thing as the "group morality" or the "institutional morality". It is produced within these group intellects. According to the content of this morality, a particular group intellect receives an appropriate response from the outside world. Only that in case of institutions the return of their group karma takes place after several decades, instead of several years. In turn in case of the entire countries, the return of their karma takes place after the elapse of several generations of their citizens (e.g. the karma of colonial England is returned only just now). The formation of this group morality can be compared to the creation of gas movement within a pipe. Each particle of this gas seems to move in its own direction, but all move together along the pipe.
We are used to thinking that military and economical strength is a basis for the security of a nation or an organization. But numerous examples from history clearly prove that it is the moral values that decide on glory or destruction. Interesting would be to learn "how" and "when" the same moral laws are realized for complete planets and civilizations, e.g. ours and others.
The theoretical deductions leading to the detection of moral laws and to the description how these laws operate, were possible only now - after the Concept of Dipolar Gravity has been formulated. Therefore, our present knowledge of moral laws finds itself in the same situation as physics in about 240 B.C., when the famous "eureka" yelled out by Archimedes proclaimed the discovery of the first principle laying the foundations for human sciences. (This first physical laws discovered on Earth in 240 B.C. by Archimedes, presently we know under the name of "Archimedes Law".) Further research now needs to be done, and numerous factors need to be distinguished and quantified, to enable us to predict the moral responses for our actions with the same accuracy, with which - after over 2000 years of development, physics is able to foresee the responses from the world of matter. So before we become impatient that the moral laws are still concealing their patterns, we perhaps need to remind ourselves that in the time of Archimedes the physical world also seemed similar, and people were sure that the behavior of nature was ruled not by any laws, but by accidents and by caprices of powerful gods.
Myself, for almost twenty years I am observing the action of not only the Boomerang Principle, but also the operation of other moral laws that are described in subsection I4.1.1. In the result of these observations I confirmed, that moral laws definitely work in practice, only that because of our lack of knowledge about their operation people usually do not notice their consequences. After all, we are somehow build in such a manner, that in normal circumstances we are not able to notice what is not known to us previously. Furthermore, we must remember, that our life is not just governed by the action of moral laws, but it is also subjected to the misleading activities. Thus we are not at all in the situation of free creatures that are subjected exclusively to the action of laws of nature, but in the situation of animals in a barn, for which everything that affects them is co-dependent not only on the nature, but also on the interests and actions of the farmer who forages them. However now, when my publication turned our attentions on the existence and operation of moral laws, everyone is having an opportunity to observe them in action. The action of these laws is the most easy to notice on people, whom we know for a very long time, but with whom we are not linked by some strong feelings, therefore towards whom we can afford a great dose of objectivity. (E.g. we rarely can be objective towards ourselves, and also towards those ones, whom we love.) In case of such people well-known to us, without difficulties we can notice, that everything that affects them is the response of moral laws for their earlier actions, stands, wishes, views, etc.
When the Boomerang Principle is concerned, in my own case it works with the time delay of typically around 5 years. The interesting aspect of my own experiences is also a kind of "echo effect", or "checking effect". After a certain time since the "return" of specific karma generated by the Boomerang Principle (when I am the "receiver" of feelings which several years earlier I was the "giver"), there is a repetition of a very similar situation, when this time I am again the "giver" while the circumstances are so selected that they could cause the similar reaction, as in the first place. In case of "failing" again this "resit exam", a given moral lesson is repeated - but this time with much greater force. It looks as if the universal intellect is systematically carrying out the "repetition of the previously learned material" and checking whether the "previous lesson was learned properly" and whether it is possible to go to a next topic.
On the basis of the to-date (not very enthusiastic) reception, which the Concept of Dipolar Gravity encountered, I noted that the most difficult part for many people is to accept the fact of the existence of moral laws. A significant difficulty also causes the acceptance, that every action we take, one day is going to receive the appropriate reply from moral laws, and that this reply is going to be served with an iron consequence. The argument usually stated is the emotional type, something along the lines "I live on this world for so many years, and so- far I never noticed the action of any moral laws". This argument actually represents not the real state of things, but a secret wish of these people stating "I do not want moral laws do exist, because if I recognize their existence then I would be forced to change my behavior to suit them". In order to argue with this type of stands, I would like to remind here that humanity for the last several thousands of years did not know about the existence of physical laws, and still was living somehow - although the quality of this life was limited because of this lack of knowledge of the physical laws. Also a child which is sitting on a swing is not having a clue, that the experiences through which it is going, are an outcome of the operation of physical laws - the existence of which is still not learned by it.
Of course, if something objectively does exist, it always can be proven. Therefore there are also various ways of formally proving that moral laws do exist and do work in practice. Some of them are discussed in subsection I3.3.1. One of such ways was already accomplished in this monograph, because it depends on formal proving that the universal intellect exists and operates, while when this intellect exists and operates then also moral laws must exist and must operate in practice - see what about this matter is stated in subsection I3.6. The another way of proving the existence and operation of moral laws depends on a theoretical documenting that the stands and moral behaviors of people contain the presence of all attributes that are unique for the presence of moral laws - means the presence of such attributes which have the chance to appear only if moral laws do exist and do operate, while which would not appear if these laws do not exist and do not work. Although in this monograph I do not intend to carry out such a proof (but perhaps it will be included into the content of my next scientific monograph [8/2] on totalizm), I am going to show here several such unique attributes. Here are the most important of them:
a) Moral inertia. This inertia causes that a person who represents a given type of morality, is not going to change its behavior in spite of exerting a significant external pressure on it. This fact is expressed with many proverbs, for example with English "The leopard never changes its spots" or with Chinese "Sej jap cop kong kuk sing lang koi" meaning "Though a snake enters a bamboo tube, it is difficult to alter it's wriggling nature". Well, if one analyses the laws of nature, then it turns out that the existence of inertia is always a sign, that these laws do work in practice. For example the child that was mentioned earlier, can swing only because the existence of physical laws allowed its own body mass to manifest itself in the form of physical inertia.
b) Moral polarity. This polarity causes, that amongst all possible directions of human activities, two moral poles can clearly be distinguished. One of them is "moral" while other is "immoral". In turn human actions always show the tendency to a maximal approaching close to one of these two poles. Therefore people who are moral in nature, are trying to improve their morality and become even closer to the "moral" pole. In turn people who in nature are immoral, are doing everything in their powers to become even more immoral and in this way come closer to the "immoral" pole. This causes a whole range of observable consequences. For example all dictators are going to show the same behavior independently what is the ideology of their dictatorships, meaning independently whether they are religious, military, proletariat, or capitalistic dictators. (E.g. every dictator: always masks itself as someone other and never openly admits that the power intercepted and keeps by force or by a trick, gradually destroys the nation that it oppresses, limits freedom, destroys opposition, represses all critics, organizes censorship, liquidates and fight out the freedom of press, introduces bans on discussing certain topics, practices the propaganda of success, pretends of being perfect and unmistakable, always pushes on others the responsibility for own errors and incompetence, distorts the truth and disallows to learn it, tells one thing but does the other, shows the inconsistency in the goals and course, bends laws, replies with repressions, induces nationalistic hysteria, instigates fights, practices megalomania, never voluntarily leaves the office and thus looses the power only if dies or if someone else removes him/her with force, etc., etc.) In turn if moral laws would not exist and work, then it would not be possible to have such moral polarity, while human activities would cover in a random manner all possible directions of action.
c) Moral consistency. It is another attribute, which would not be able to appear, if there are not moral laws. It is explained more comprehensively in subsection I3.6.
Independently from the theoretical ways of proving the existence of moral laws explained above, it is possible also to prove the existence of these laws in an empirical way. It generally depends on practical observing of such phenomena, which confirm the existence and operation of moral laws. A perfect example of such phenomena, can be the described in chapter JD of this series of monographs the brutal fate of humans on Earth. According to moral laws described in subsection I4.1.1 and according to the operation of group karma described in subsection I4.4, this fate is a moral consequence of behavior of people, e.g. colonialism and slavery practiced on Earth in the past, and also the moral consequence of the present exploitation of some nations by others and exploitation of domestic animals by people. After all, if we are not occupied and exploited as a civilization by brutal cosmic relatives of ours, then the group intellects such as wealthy countries and their citizens, never would have the opportunity to pay back the karma that they accumulated during the times of colonialism, slavery, and during the present time of exploitation of animals and emigrants from poorer countries. Perhaps it is worth to remember about this, when we have a temptation to kick some animal, which stands on our path, or to give a squeeze to someone who is dependent from us. After all, whatever we do now to beings that are weaker and dependent on us, one day is going to be returned to us from someone who is stronger and who has power over us.
At the end of this subsection the most relevant evidence confirming the operation of the Boomerang Principle, which I managed to gather so-far, is reviewed below. It is as follows:
#1I4.1. The folk wisdom of almost every nation recognizes the Boomerang Principle and expresses its content in numerous proverbs and sayings. Examples of such proverbs are: the English proverb: "Curses, like chickens, always come back home to roost", the French saying: "Honi soit qui mal y pense" (i.e. "Evil be to him who evil thinks"), the German: "Was du nicht willst, dass man dir tut, das füg' auch keinem andern zu" (i.e. the Golden Rule: "Do unto others as you would have them do unto you"), the Italian: "Non fare agli altri quello che non vorresti che fosse fatto a te" (i.e. "Don't do to others what you wouldn't like to be done to you"), the Turkish proverbs: "Kendin için ne düşünüyorsan arkadaşin için de düşün" (i.e. "Whatever you think for yourself you have to think for your friend") and "Önce iğneyi kendine, sonra çuvaldızı başkasına batır" (i.e. "Firstly experience a needle put into yourself, if you are going to stick a nail into somebody else"), the Polish "Jak Kuba Bogu tak Bóg Kubie" and its English equivalent "One gets paid in one's own coin", etc.
Of course, to provide guidance for all typical life situations, every nation uses more than one such proverb. Some idea about the multitude of ways in which various proverbs express the same principle that the Boomerang Principle does, can be gained from the following review of common sayings in English and Polish (these English sayings expressing the operation of the Boomerang Principle are followed in brackets by their Polish equivalents): "As you give so shall you receive" ("Nie czyń drugiemu, co tobie nie miło"), "As you make your bed, so you must lie upon it" ("Jak sobie pościelisz, tak się wyśpisz"), "Do right and fear no man" ("Nie czyń zła i nie obawiaj się nikogo"), "Good seed makes a good crop" ("Jaką miarką mierzysz, taką ci odpłacą"), "Hoist with your own petard" ("Kto pod kim dolki kopie, sam w nie wpada"), "If you play with fire, you get burnt" ("Kto igra z ogniem, ten od ognia ginie"), "Love begets love" ("Dobro rodzi dobro"), etc.
#2I4.1. Numerous references to the action of the Boomerang Principle are contained in the Bible. Some of these references so infiltrated the every-day language, that they became popular proverbs. Examples of these are the following biblical verses: "Eye for eye, tooth for tooth" (see Exodus 21:24, Leviticus 24:20, Deuteronomy 19:21, Matthew 5:38), "Do not judge, and you will not be judged", "The standard you use will be the standard used for you" (see Matthew 7:1 & 7:2), "He who lives by the sword dies by the sword" (see Matthew 26:52), "One reaps what one sows" (see Galatians 6:7), etc.
It should be highlighted here that the Bible puts a significant stress on the explanation of the Boomerang Principle. This stress is manifested in two ways. Firstly the action of this principle is illustrated in it not by one, but by many completely different formulations, which relate to the multitude of real life situations. For example there formulations can be found, which are equivalents of almost every proverb stated in previous item #1I4.1. Secondly the Bible enforces the formulations of the Boomerang Principle by frequent repetitions of the same ideas in numerous phrases and terminological versions, practically occurring every few pages. Due to the use of different interpretations and numerous repetitions, the Bible tries to make sure that the meaning of this moral laws is well understood and has the chance to reach the awareness of every reader. The huge number of repetitions in the Bible of the more significant formulations of the Boomerang Principle can be realized from the references to the previously stated reminder, that taking from someone a specific part of body, is going to cause that the same body part is going to be taken from us - e.g. "eye for eye" (this warning is repeated in Bible at least 4 times in Exodus 21:24, Leviticus 24:20, Deuteronomy 19:21, and Matthew 5:38).
#3I4.1. The content of the Boomerang Principle forms the moral foundations of almost every religion. For example the "Law of Karma" from eastern religions is an equivalent to the Boomerang Principle, but with action extended far beyond one's current lifetime. Also the set of Christian commandments, represents an interpretation of the Boomerang Principle when this is applied to most common life situations. The commandments, in fact, are versions of the Boomerang Principle, only formulated in a manner comprehensible to mere mortals.
#4I4.1. In spite of adhering to the different philosophy described in chapter JD, UFOnauts that occupy our planet actually revealed to us that they know the Boomerang Principle. The action of this law they explained to one of UFO abductees, that is known to me in person. Below I am quoting a small part from the report of the citizen of New Zealand, who was abducted to a UFO vehicle in December 1980 (the complete text of this report is provided in appendix Z to monograph [2e] - see paragraph N-116 in there):
"... you play by the rules, you never use it to hurt anybody because it's, the law of positive and negative applies in the way that whatever you do comes back to you because you, your brain works in a certain way and when it gives out it work, it, the brain is made, your brain gives out and puts your brain in a certain order or pattern which means that it's, it is open to receive the same type of thing that you actually made your brain give out. So therefore if you make your brain give out good things you'll make your brain be in the right pattern to bring in good things."
It is worth to notice that the UFOnaut explains the action of the Boomerang Principle with the use of properties of human brain, not with the use of intellectual attributes of our counter-body. This in turn means that his civilization learned about the action of moral laws in an empirical manner, through the accumulation and analysis of observations, not theoretically as I did this due to the formulation of the Concept of Dipolar Gravity. Thus this civilization surely belongs to the confederation which still adheres to the old concept of monopolar gravity - as this is explained in subsection JD7.1 /?/, not to the family that recognizes the Concept of Dipolar Gravity. Surely it is one of these civilizations that currently occupy Earth - see subsection JA3. It is also worth mentioning that if the Boomerang Principle would be already learned by today scientists from our planet, they would also explain the operation of it by properties of the human brain, simply because they still do not recognize the new Concept of Dipolar Gravity. In order to explain the Boomerang Principle with the intelligent activities of the counter-world, as I did this, it is necessary to recognize firstly the Concept of Dipolar Gravity (and therefore also to recognize the existence of the universal intellect).
The above quotation also directly confirms the correctness of our model of the brain as an input-output device (described in subsection I5.4).
In the paragraph N-138 of the same report (quoted in appendix Z from monograph [2e]) the UFOnaut directly confirms the existence of moral laws by informing that, quote: "Because what we consider to be morals are actually the laws of the universe."

The presentation of moral laws would not be complete, if we would not try to list in this
monograph the most important of them, which at the time of writing this monograph were already known to us. Thus in the next subsection I am going to list and explain the most important out of the already identified moral laws.

=> I4.1.1.
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