I4.1.1. Examples of the most representative moral laws
© Dr. Eng. Jan Pająk

I4.1.1. Examples of the most representative moral laws

Let us now review the most representative examples of moral laws, the content of which is already identified. In this subsection I am providing several of them. In my opinion they represent almost all basic types of these laws. Thus they should give the reader a reasonable good idea, as to what all moral laws are about. During reading about these laws, one should note several interesting regularities, the summarizing of which is going to be provided in subsection I4.1.2. For example, the most striking such regularity is that each moral law originates from some more general principle of the operation of universe, which usually have the philosophical character. This principle is usually the source of several detailed moral laws, and also several detailed laws of physics. Another striking regularity is, that almost every moral law is very similar to a law of physics. Thus, it is very similar to what is already identified and learned by people (if we still do not know a law of physics, which would be similar to a given moral law, this probably means that the appropriate law of physics still awaits to be discovered). Of course, the moral laws listed here do not exhaust or represent all moral laws in existence, as in operation there is a large number of them, and it is going to keep busy numerous generations of totalizts to identify and to learn all of them. Actually, a clue as to how many different moral laws are there, may give us the total number of already known laws of physics, as every law of physics is simply a gravitational equivalent of appropriate moral law (i.e. laws of physics and moral laws obey the DeBroglie's Principle of the Symmetry of Nature). One may even learn new moral laws by simple translation of physical terminology from laws of physics, into moral terminology used in moral laws. For example, one can translate a physical term "energy" into a moral term "moral energy"; physical term "force" into moral term "feeling" or "emotion"; term "path" or "dislocation" into "motivation"; "form of motion" into "practiced philosophy" (e.g. the "linear motion" into "philosophy of totalizm" while "spinning motion" into "philosophy of parasitism"); "acceleration" into "responsibility"; "mass" into "intelligence"; "gravity" or any other physical field into "moral field", etc. Here are examples of moral laws about the existence of which we already know.
#1. The Principle of Cause and Effect. This is one of the most basic philosophical principles of the intelligent universe. Many detailed moral laws and laws of physics originate from it. It states that "initiative always releases the reply", or that "action always causes a reaction". In order to explain here what this means, let us realize that whatever event takes place in our universe, always this event (means this "cause") triggers also the occurrence of an anti-event (means an "effect") which corresponds to it. Let us use here some well-known examples in order to explain this better:
- Actions and reactions in physics. All actions with an active force (i.e. with "action") always are triggering the appearance of the appropriate force of resistance (i.e. "reaction").
- The force of acceleration and inertia. Amongst phenomena of physics, every appearance of the force that results from accelerating of an object, must be accompanied with the simultaneous appearance of the force of inertia, which opposes to this force of acceleration.
- Generation of energy in the physical world. This generation always must be accompanied with the simultaneous use of similar portion of some other form of energy.
From the Principle of Cause and Effect several detailed laws originate. In case of laws of physics, examples of their manifestations include the physical "law of balance", which states that "incoming must always balance the outgoing". Also in case of moral laws this principle is the source of the entire array of them. Let us now discuss the most important of these detailed moral laws that result from the Principle of Cause and Effect.
#1A. The Boomerang Principle. This is one of the most fundamental out of all moral laws. It acts with the iron hand, and is especially merciless when it gets to punish all immoral sinners. Therefore, in everything that we do, we must in the first instance consider consequences of this law. It states that "whatever feelings you cause in others, unspecified time later exactly the same feelings are also going to be experienced by you". Because, according to what is stated in subsection I5.7, our feelings in turn modify the actions to which we are subjected, Hinduism and Christianity explain the operation of the Boomerang Principle with the rough claim that "whatever you do to others, the same is going to be done to you" (e.g. "who lives by a sword, also dies by a sword"). However, the Concept of Dipolar Gravity explains, that such a formulation of this law is only approximate, because it assumes that the following mechanism of action takes place in every possible case: "whatever someone does to others, this triggers in others feelings that are written into the karma of the doer, then this karma triggers in the doer the same feelings when similar other events take place, but these feelings in turn modify the course of the other events which triggered them on similar principles as magic does, thus causing that these other events become identical to the ones that the doer did originally". But not in all situations this mechanism is going to be triggered to the full - although in many life situations it acts perfectly. Therefore, according to the Concept of Dipolar Gravity, the correct expressing of this law would state something along the lines that "whoever lives by a sword, is going to die from something that feels exactly as being stricken by a sword".
The Boomerang Principle is the moral equivalent of the several laws of physics, that are outcomes of the Principle of Action and Reaction. For example it is an equivalent to the physical "law of balance", which states something along the lines that "whatever outgoes it must be exactly balanced with the incoming". The operation of Boomerang Principle depends on the fact that during doing anything that affects others, we always cause the conversion of physical energy into moral energy (i.e. we turn our action into moral energy). Later this moral energy wants to convert itself back into action, and only waits for an opportunity to do this converting. Of course, independently of converting energy, our action also generates in the counter-world appropriate "karma" algorithms, which describe how this moral energy can convert itself back into action. The moral energy, together with karma algorithms, could be compared to the air compressed (or vacuumed) in a bottle, which slowly pushes a cork, or to the spring in old type of mechanical clocks, which gradually unwinds itself propelling the clock. So whenever an opportunity arises in our vicinity, this moral energy is activating itself through these karma algorithms, and converts itself into action, which is a mirror reflection of action that originally generated this energy. In such a manner the mobility of the moral energy causes that as soon as such opportunity arises, whatever feelings we induced in others, these feelings are returned back to us.
The action of the Boomerang Principles is a proof for the fact, that each our though, attitude, feeling, or action, generates a special kind of the execution algorithm, which is written to our "register", and which in the philosophies of East is called "karma" (in European cultures this algorithm is usually described as the "fate", because it defines precisely what type of feelings that are outcomes of specific events, we are not able to avoid in our life, and thus they must affect us in the future). This karma, after being written into our "register", acts as a kind "magnet", which attracts to us the incoming events that are capable of generating feelings similar to these described by the karma. (What exactly this "register" is, this is explained in subsections I5.2 and I5 - at this stage we can accept that this is what religions call a "soul".) When one of the events that are matching content of our karma, is realized in our close proximity, then the karma causes that we are affected with the outcomes. In turn the affecting us with outcomes of this event causes, that the karma that corresponds to it transfers to the register of another person, which is responsible for inducing this event. In this way karma, since it is once written to our registers, is always realized only once. But it never disappears, because after it is realized it goes to a next person, who is responsible for the event that just affected us. Thus karma never diminishes, but only changes the owner. In order to give here some example, the former murderer is carrying in his/her register the karmatic record, which is going to cause, that when he/she finds himself/herself in the situation, that in the vicinity is going to be committed a form of murder, he/she becomes a target for it. In this way he/she relives all feelings that his/her victim experienced previously. Of course, it can happen, that the whole life of this murderer takes place in circumstances, that such a situation never would eventuate. Then this karma is going to remain in his/her registers until the next life. When finally he/she falls a victim of a murder, his/her karma is rewritten to the register of his/her murderer, who killed him/her. Then this murderer is going to attract to himself/herself a similar murder, and so on. Such sequence of similar events we call a "karmatic chain".
It should be stressed here that the Boomerang Principle informs about returning to us not our actions, but feelings and altitudes that our actions induce in other people. This is the reason, why all feelings with the elapse of time are going to be reciprocated (although not necessarily from their original object). Especially fast this can be noted for feelings of high
intensity - for example for feeling of powerful love, hatred, or the lack of respect, and also for all group feelings - for example racism, group feeling of superiority over others, lack of tolerance, fanaticism, etc. Such feelings usually are returned almost immediately and frequently directly by their original object/recipient. Thus if some group of people (e.g. a nation, race, or family) intensively does not like other group of people, with the elapse of time this other group of people with the similar intensity starts to dislike the original donors of this feeling. In this manner families, races, or nations, which have a high opinion about themselves, and which look at others from above, or which discriminate others in any manner, loose their respect very fast, are not liked any more, and are treated in the same manner by others as they treat others. Similarly single people, which are snobbishly oriented, and who has a low opinion about everyone else, with the elapse of time are isolated, and treated in exactly the same way.
The interesting consequence of the action of the Boomerang Principle is, that some trends, movements, ideologies, and enterprises that exert a significant influence on the fate of many people, cannot be entirely eliminated from our planet. After all, the karma that carries them out never disappears, but only circulates from one person to another, and from one group intellect to another. Thus even if they are eliminated in one country, then they appear in a different country, so that people who under them were voluntarily givers of specific suffering or specific turn of events, in the next their incarnation are the receivers of the same suffering and the same turn of events. Examples of such impossible to eliminate trends, movements, ideologies, and enterprises, are: racism, bureaucracy, corruption, war, concentration camps, etc.
Consequences of the Boomerang Principle include a wide range of outcomes. Let us list here some examples, which most frequently manifest themselves in the everyday life:
a) The consequence of the Boomerang Principle, which can be noted frequently in real life, is that "every action, which tries to hold back, or delay the realization of karma that is already generated, in the final effect always cause the acceleration of this realization of karma". For example, if we have a personal enemy, and in our karma lies the confrontation with him/her, than all our efforts to avoid this enemy cause, that we confront him/her even faster. (Chinese for the description of this situation have an excellent proverb which states that "if you have an enemy, then all roads become narrower" - what we should interpret as that "if you have an enemy, than the more you try to escape from him/her, the faster you confront him/her". In the original Cantonese dialect this proverb sounds approximately like this: "Yin kar low chak".)
b) In item 1C another moral law is described, which also results from the same Principle of Cause and Effect. It states that "karma once written must be once realized". Therefore, whatever is written into us with the use of karmatic algorithm, it becomes our "destiny", and we never can escape from it. This in turn has several consequences. For example people, who with the use of ESP methods are able to read our karmatic records, are also able to learn what awaits us in the future. Similarly, in the moment when we learn how to build devices that are able to read our karmatic records (for the idea of such devices see subsection D3.4 /?/ of treatise [7/2]), we also are going to be able to read, what is going to happen to us in the future - only that we are not going to be able to determine with these devices the approximate time, when this is to happen (but the time we can determine precisely with the use of time vehicles).
c) The Boomerang Principle causes that every action which in subsection JA5.1 is called a "totaliztic good deed", even if immediately does not change the level of our moral energy (e.g. because it is the good deed of a type "inspiration"), still in the final effect it is to cause the increase of this energy in us at some stage. In turn every action, which in subsection JA5.2 is called the "totaliztic sin", even if it immediately does not cause the decrease of the level of our moral energy, because a direct victim of it falls someone else (e.g. it is the totaliztic sin of "exploitation" type), still in the final effect it is going to cause somehow the decrease of this energy in us. Thus, it is not important whether we do any action in an open manner, or do it anonymously, whether we know a person for which we do it, or whether it affects someone whom we completely do not know, whether the recipient of this action is going to reciprocate it or not; always the long term final effect will be the same for us - the return of our action is going to come back to us like a boomerang. This in turn leads to one of the most important recommendations of totalizm that is described in subsection JA5.3: "if you wish to lead fulfilled and happy life, do as many totaliztic good deeds as only possible, while try to avoid committing totaliztic sins as much as you can".
#1B. The moral law of Obligatory Defense. It states that "if anyone attack you actively without your provocation, than you have a moral obligation to defend yourself with the use of similar force and similar methods of fight, that your attacker is using on you". This moral law realizes to us, that the universe was intentionally build in such a manner, while the moral laws were intentionally designed so, that everyone who is attacked actively, has a duty to defend himself/herself, and that the duty of undertaking the self-defense is completely agreeable with the intensions of the universal intellect and even written into the content of moral laws. The law of Obligatory Defense is a moral equivalent of the "action and reaction law" from physics, which teaches us that e.g. "if someone hits a wall, this wall is going to defend itself and simultaneously is going to hit back with exactly the same force". The existence and operation of the moral law of Obligatory Defense reveals, that the defense against someone's aggression is not only an expression of the survival, or the command of logic, but also an obligation of the moral life, the fulfilling of which is ordered to us by content of moral laws.
In matters of aggression and defense, the various philosophies tried to interpret the intentions of the universal intellect in different manners. For example the philosophy of Christianity claims, that the intention of the universal intellect is, that all people attacked aggressively should not defend themselves at all - as an example consider the biblical claim that "if someone hits you in one cheek, expose for hitting also another one". The commonly known is also the philosophy of a different religion, which believes that the intension of their God is a constant aggression against adherers of other religions - in order to express this view the symbol of this religion is a sword. Unfortunately, the majority of philosophies speculate their interpretations of the intensions of the universal intellect without any actual analyses of the world around us, and without any analyses of laws that rule this world. But if, as this is done by totalizm in subsection JC11.1 /?/ of this series of monographs, someone analyses the universe around us and analyses laws that prevail in it, then it turns out, that they very clearly indicate, what actually is the intention of the universal intellect. Unfortunately, in order to discover this intention, it is necessary to know the so-called "canon of consistency" described in subsection JB7.4, or more strictly it is necessary to know that in our universe the action of all laws is perfectly consistent, and therefore for example laws of physics and moral laws are agreeable with each other in every detail. But this "canon of consistency" was only discovered and described by totalizm - therefore only totalizm is able to determine the real intensions of the universal intellect regarding aggression and defense. After all, these intensions are expressed by analogies between the laws of physics and the moral laws. If, as this is done by totalizm, someone analyses thoroughly this intension, than it turns out that the universal intellect orders with the content of moral laws that those attacked without provocation must effectively defend themselves. This intellect realizes also through moral laws, that while defense is a "moral" action, aggression remains completely "immoral" - unless the re- attacking of the offender is only one of necessary forms of defense, which takes place only after someone was attacked first. Thus attack is "moral" when a reply with an attack becomes the only alternative for securing a permanent peace and for preventing the further attacks of the same enemy. Thus, according to moral laws, the one being attacked has a duty to defend himself/herself, although if no one attacks us first, then it if "immoral" to show an aggression. These exact intensions of the universal intellect are expressed with laws that this intellect established - and this is done simultaneously in many different ways. For example it is expressed with the law of "action and reaction" from physics, combined with the "canon of consistency". These intensions are also expressed with the fact revealed in analyses from subsection JC11.1 /?/, that defense carries all attributes of a good deed, not attributes of a sin. Furthermore, such intensions are indirectly written into the formation of immoral parasitism and into the attributes which characterize parasitism as an anti-moral philosophy. It is clear that the universal intellect deliberately imposed on the parasitism the function of a constant aggressor of others, whose purpose is to constantly inspire totalizm to strive towards continuous development and improvement of its morality and knowledge - as this is explained in subsection JD11.
The law of Obligatory Defense realizes, that the moral life depends not only on promotion of peaceful co-existence with everyone who lives in peace and friendship with us. But it depends also on making impossible for evil to transfer into our living space, means on the ability to effectively defend ourselves from those aggressors who attack us and who wish to disturb our moral life. If evil attacks us, moral behavior depends on giving to this evil the deserved reprimand, so that it is not allowed inside of our living space and is unable to disturb our peace. In turn these two aspects of the moral life, i.e. (1) practicing peace towards these who live in peace, and (2) decisive reprimanding with a defensive fight all those who attack us, imposes onto totalizts the duty of mastering two totally different classes of skills, namely (1) skill of moral, peaceful and friendly co-existence with all those, who wish peace and live in peace, and (2) the skill of effective defense fight with all those aggressors who attack us and who want a war. (The topic of agreeability of defense with the content of moral laws is also elaborated in details in subsection JC11.1. /?/)
#1C. The Law of Unavoidable Fulfillment of Karma. It states that "karma once generated by us, must once return to us" (in simplified version this can be expressed as "the pain which we cause in others, must be equal to the pain that others cause in us"). This law means that normally there is no way of escaping karma, which someone already written into his/her registers by the previous actions. Therefore this karma is going to fulfil, even if the person who carries it has a perfect excuse for whatever he/she has done (e.g. generated it on a direct order from someone else), if for his/her actions he/she received the absolution of sins from leaders of all possible religions, or if he/she would try to escape from the responsibility by traveling in time (and, for example, by trying to kill his/her own mother before she gave birth to him/her), or even if he/she would show the absolute remorse and the improvement of his/her further behavior. From the point of view of moral laws, the realization of karma is the same automatic as the action of a computer, or the outcomes of forces of gravity. Moral laws grant no forgiveness, and give no absolution to sins. For example, if someone gives a hypothetical command "shoot him", according to the action of moral laws, in the case of carrying out this command, in the final effect three people are to die, namely: the victim just being shot, the executor who took on himself/herself the karma of a personal carrying out this execution, and also the person who generated in himself or herself the karma of judgment of the victim, and issuing the command "shoot" (but his death would occur in the result of a complex chain - firstly someone would order to him the command to shoot in circumstances that he would not be able to refuse, then he would get shot in the effect of a karma that he would generate after he was forced to shoot). It is also worth to notice that the law discussed here is the source of many limitations that exist in traveling through time - see subsection M1.
#1D. The Law of Asking. It states that "in order to receive anything, one needs firstly ask for it". This law causes that practically without previous asking for something with our actions, stands, or words, we never receive anything. In the physical world the manifestation of this law is a physical version of the "cause and effect". According to it, in order to e.g. have bread, we firstly need saw crops, then we need to harvest grain, then we need to transform grain into flour and make bread out of it. In case of moral actions, it is because of this Law of Asking, people who wish to receive some kind of a favor from the universal intellect, firstly must ask for this favor either with their prayers, or with their actions, longing, day dreams, etc. Because of this law, superstitions do not work for people who do not believe in them - because with their behavior and thoughts they do not ask for correct omens, and even if they receive them, they still do not believe in them. Finally, the action of this law is already written into the culture of people, and for example no-one is going to receive a new job or a deserved holiday, unless asks for it - e.g. by writing an appropriate application.
#1E. The Law of Inspiring with Unexpected Arrival. It concerns random events, which arrive to us from the outside world, i.e. such which are not provoked by our own actions and thus which do not represent an immediate outcome of these actions. It states that "out of all events which may affect us in a random manner, for realization always are chosen these ones, for the arrival of which we conscientiously are not ready, thus which are going to surprise us in unreadiness". For this law, the cause is our lack of readiness to accept an incoming event, while the effect is the arrival of this event, to inspire us in this way to prepare ourselves better in the future. This moral law allows to eliminate the undesirable events by an ordinary analysis and predicting them on the conscious level. If we deduce what actually can happen, and then we thoroughly prepare for the arrival of these events, we are eliminating their arrival (means this law acts along the known Roman proverb, stating that "if you wish peace you need to prepare for a war"). It should be noted, however, that the action of this law does not eliminate the arrival of events that we predicted on the sub-conscious level (e.g. through fears, omens, ESP, etc.), which we are afraid of - but consciously we are not prepared to their arrival and we do not protect ourselves from their consequences. In order to eliminate chances of occurring such undesirable events, we must predict them on the conscious level, and also must undertake some actions aimed at preventing us from their consequences (i.e. "God help those who help themselves").
#1F. The Law of Cause-Effect Chain. It states that "all events which happen in our lives, and all situations in which we find ourselves, are effects of a whole chain of our previous thoughts, intensions, actions, and knowledge, that we gathered so-far, while our thoughts and behaviours taking place during these events, provide next causes for further events and situations which are to arrive in the future". In this law it is vital to notice that every event (i.e. every effect) is combined from a whole chain of causes, not just from a single cause. It is important to realize this, because according to this law, whatever affects us has a multidimensional and continuous character, although our science accustomed us to a simplified thinking that it has a single dimension and a discrete (non-continuous) character. Therefore, if for example on a road an accident takes place, currently we consider only chronologically the most recent cause, e.g. who hit whom. Only in very exceptional situations we also consider a cause that proceeds this one, e.g. whether one of the drivers was drunk. (While in case of discovering that in a given situation this "drunk" driver was also the "innocent" one, immediately there is a moral dilemma, what to do with such a case - currently in many countries the guilty is always the drunk one, even if he/she was absolute innocent, and it was not him/her who caused the accident.) But of one considers such events from the point of view of moral laws, than it turns out that for each such an effect, the number of causes can grow infinitively. For example, let us consider such an event that "someone died because of hanging". Chronologically the most recent cause of his/her death was hanging. But before this happened, there was a previous cause in the chain, namely that he/she was sentenced to death by some kind of court. But even this was not a last cause, as before that he/she was accused (and sometimes even conclusively proven) that he/she killed someone. But even before he/she was accused, or proven to be guilty, he/she must find himself/herself in a wrong place at a wrong time, etc., etc. This chain can be extended infinitively.
If someone analyses this type of cause-effect chains, than it turns out, that moral laws do not act on the principle of a single cause and a single effect. Rather they act on the principle of "accumulation of a sum of energy from many causes, which (the energy) after reaching a specific threshold value causes the release of the affect that corresponds to this cause". In turn this "energy based" principle of operation of moral laws explains why, e.g. one criminal does something and immediately he/she is cought (because previously he/she accumulated the sufficiently high energy of causes), while another criminal commits the same crime many times and he/she gets away with it (because his/her previous actions generated energy of a different type).
The Law of the Cause-Effect Chain tries to express several different aspects of the fate that affects us in our lives. Depending on the aspect, which it concerns, the formulation of this law can assume the shape of one of several specific versions of this law. Here are some of these versions:
- The law of purpose and relevance of every single event. It states that "in our life every single event, even this least significant one, results from our actions and thoughts in the past, and has specific meaning for a chain of other events, which are to take place in the future". This version of the Law of Cause-Effect Chain tries to express one of the most important aspects of the intelligent universe, which states that "nothing in our lives happens by a chance, or because of a coincident, but everything has important causes and goals". Thus everything that affects us, is the result of something else, that earlier we did, or wished for, or thought, and it is simultaneously a bridge to whatever is to happen in the future. According to the Concept of Dipolar Gravity in life does not exist such a thing as a "coincidence", or an "insignificant event" which would not introduce any consequence to our life. For more details see also subsection JC7.
The law of purpose and relevance has many consequences. One of the rarely realized out of them, is that everything that is significant for us, in the final effect usually turns out to wait just in front of our nose, while we tried to find it out in the big world. Other consequence is the purpose and correctness of sources of our inspiration. If for example creators of a whole range of films present the idea of occupation of Earth by some evil aliens, practically this means, that there is a need and reason for inspiring people with this idea. In turn when someone unexpectedly receives a letter with an article inside, usually this means that this article contains an important information or idea, which should supply the recipient with the required intellectual inspiration. Similarly, the multiple encountering of the same information in various sources, usually means that this information has a vital significance for us, and that better is we analyse it thoroughly. The next consequence of the law of purpose and relevance is the significance of "random" events. For example, if we throw something out with a great reluctance, immediately a day later we are going to need it badly. If someone offers some assistance to us, soon afterwards we find this assistance extremely helpful (especially if we do not use it - see subsection JA5.3, which states that "preventing someone from doing a totaliztic good deed is a totaliztic sin").
The law of independence of temporary effect from our intensions. It states that "the outcomes of every our action are not only dependent on our intentions, but also on our moral energy and karma, and thus on all our previous actions and intentions". The action of this law is described by many proverbs, e.g. by Polish "People shoot but devil carries the bullets" (i.e. "Czlowiek strzela ale kule nosi diabel" - see [9]). It tries to express a different aspect of the Law of Cause-Effect Chain, which states that the outcome of every our action can be completely different than we originally planned (sometimes even completely opposite to that planned one), because this results is influenced not only by what we intended at the moment when we carry out a given action, but also it is influenced by our current level of moral energy and our karma - means everything that we thought, wished, or did in the past (sometimes even very distant one). According to this law, e.g. if we shift back in time, and try to kill our own mother before we were born, it would turn physically impossible, because it would make impossible the fulfillment of karma that we accumulated before this shifting back in time. Thus only these our actions are going to produce the desirable outcomes, the results of which do not prevent the fulfillment karma of ourselves, and all other people affected by them.
#2. The Principle of Counterpolarity. This is another fundamental principle of the intelligent universe. It is also the source of numerous detailed moral laws, and laws of physics. Their examples are going to be provided here. This Principle of Counterpolarity states that "in our universe nothing can be generated with a single polarity only, and therefore everything is always generated with the balanced amounts of both poles". To explain what this means, whatever is generated in this universe, it always is generated with the same amount of positives, as negatives of it (or Ns and Ss, or INs and OUTs). Let us use here several examples, in order to explain this better:
- Positive and negative electricity. If we generate electricity, we do not generate one type of charges, e.g. only positive charges, but we always generate also the opposite charges, e.g. negatives, in the same numbers as the previous ones.
- Magnetic poles. The formation of only a single magnetic pole (e.g. only "S") is impossible without forming also the opposite pole (i.e. "N"), and vice versa.
- Inlets and outlets. If something has an outlet, or is subjected to outgoing, it must also have an inlet, or earlier must be subjected to incoming, and vice versa.
The action of the Principle of Counterpolarity extends also to feelings. According to totalizm feelings are like electromotive forces (EMF) in electric cells, i.e. they always create two opposite poles, out of which one reveals itself immediately - when we generate this feeling, while the second appears only after certain time. This results from the mechanism of feelings described in subsection I5.5. According to it, generation of any possible feelings simultaneously builds up a potential for corresponding anti-feeling, which is to break loose soon after a given feeling is released. If for example we experience love, this love creates a potential on our counter-bodies, which later is to be experienced as hatred. If we experience pain, simultaneously with experiencing it, we also generate the same amount of potential for pleasure, and vice versa (the mechanism involved in generation of anti-feeling to a given feeling is explained in subsection I5.5).
Apart from feelings, counterpolarity also manifests itself in almost all other moral phenomena. E.g. doing any type of good, causes the same amount of bad consequences, and vice versa. Etc., etc. The reason why, for all moral phenomena we usually do not notice these anti-poles, is that in all moral phenomena they typically manifest themselves differently than in physical phenomena. For example, in all physical phenomena, whenever we release one pole, we simultaneously must also release the other pole. Therefore, in order to create a flow of electricity, we need to create a close circuit in which both charges flow simultaneously in both directions. The same is with physical forces. But in moral phenomena, such release of anti-feeling takes place in a different time, can be directed at different objects by our motivations, or can be revealed into different areas, may take a different form, etc. For example, when we experience love today, we can release the corresponding hate tomorrow at the same person, or we can use our motivations to keep this hate under control for some time, and release it at a completely different person several days later.
The Principle of Counterpolarity is a moral equivalent to the physical "law of equilibrium" which states approximately that "in the state of equilibrium the sum of all actions must balance to zero". For those who learn how to utilize practically this moral law, it has an enormous range of different applications. For example it provides a starting equation, which allows to express mathematically, or to quantify, the majority of moral laws. It also provides a totaliztic recipe how to neutralize unwanted feelings, how to withstand undesirable pressures, how to put up a moral and peaceful resistance, etc.
The Principle of Counterpolarity exerts a powerful influence on practically every aspect of our lives. One of the areas of such influence, which we normally are not aware of, and therefore which is worth explaining here in more details, are feelings. The mechanism of feelings is discussed in subsection I5.5 of this monograph. According to this mechanism, whenever someone experiences any aware feeling, he/she simultaneously charges his/her counter-body - without even knowing it, with the same amount of unaware anti-feeling, which only awaits to strike someone. This aware feeling, and unaware anti-feeling, accumulated on our counter-bodies, can be imagined as a kind of opposite electric charges - positive and negative (or as a couple of mutually opposing forces - action and reaction) accumulated in our physical body, and in our counter-material body. The aware feeling is formed into a type of lightning bolt, which we direct mentally, and strike the selected object with it. In the result, when this feeling is a pleasant one, the stricken object experiences pleasure, but when it is unpleasant, the stricken object experiences unpleasantness. In turn the unaware anti-feeling accumulates in our counter-body, and awaits for an occasion to strike some close object. Therefore, if for example we experience a feeling of love to someone, we can imagine it as a spark of positive electricity which strikes the person whom we love, and which forms pleasant experiences. But without knowing this, together with this love we also generate the anti-feeling of hatred of an equal amount, which accumulates in our counter-body, and which only awaits to strike someone near us. If there is no-one onto whom we could discharge this anti-feeling, the unpleasant bolt of hatred may accidentally strike the very person we loved only a while earlier. Because of this unaware anti-feeling, many couples in love viciously argue shortly after they made love (hence the English proverb: "The course of true love never runs smooth"; or a Polish proverb: "kto sie lubi ten sie czubi" approximately meaning "these who love must also quarrel"). Also because of this mechanism, the football fans are causing street fights shortly after on a stadium they euphonically discharged their admiration to the favorite football team.
The Principle of Counterpolarity practically invalidates the whole to-date approach to feelings, which was disseminated by various philosophies, religions, naturalistic groups, official science of psychology, etc. After all, the majority of them were encouraging us to generate love - completely being unaware that according to this principle, when we experience love we simultaneously generate the equal amount of destructive hatred. Slightly more agreeable with this principle is Buddhism, which encourages us to avoid the generation of any feelings, which are above-threshold. Unfortunately it does not explain why, while by promoting the reserve towards feelings, it deprives the adherers a very important ingredient of pleasures and fun of life, and also the basic source of physical health. Only the philosophy of totalizm started to discover the similarities of feelings to physical forces and electrical charges, and started to indicate laws that govern feelings. Totalizm also discovered that the generation of uniformly varied feelings, is not only the natural consequence of leading a normal, healthy, and happy life, but also a basic condition of sustenance of our body in the life energy, and therefore the basic requirement of maintaining a physical health (see the description of health consequences of feelings, presented in subsection I5.6). Therefore totalizm directs the attention not towards utopian generating only love at all costs (as various home-grown gurus are trying to teach us, thus completely disregarding the Principle of Counterpolarity and the mechanism of generation of feelings), or towards ascetic suppression of all feelings (as Buddhism teaches us), but towards learning laws that govern feelings, and towards skilful using these laws to increase the quality of our lives. Totalizm teaches us that with feelings we should deal in the same way as engineers deal with physical forces or electrical charges - i.e. we should learn laws that govern their behavior and then utilize these laws in our everyday life.
The method of peaceful resistance is just one of many possible methods of self- defense, which results from the practical applications of the Principle of Counterpolarity. This method is very effective in all situations, when someone is attacked verbally, or via any subversive campaign, and when the attackers are adherers of a parasitic philosophy. If the attacked person adheres to totalizm, the method described here provides an excellent means of moral defense, which is peaceful, and thus which does not require the mastery of methods of fight. Thus, this method can prove useful to totalizts, as many of them fail to acquire skills of active defense fights, while simultaneously moral laws oblige them to carry out their defense when they are attacked. In cases of such attacks, the Principle of Counterpolarity recommends to do as follows: a) allow the aggressors to generate as much negative feelings as they wish, and to spread as many lays as they may like, b) do not charge our body with any feelings at all, or, if we are able, charge ourselves with only pleasant feelings - the easiest way to accomplish this is to tell ourselves that the attackers are actually "poor little things" as they allow evil to manipulate on their feelings and actions in such a powerful manner, and also to remind ourselves, that the real reason of all our problems are different - not these ones who bring these problems onto our heads, c) concentrate on consequences of problems that are caused by the aggressors, not on people that cause these problems - trying to logically and coldly determine how these consequences affect us, and also how they affect all other people around us, d) impartially and without any negative feelings: tell/inform everyone around that such-and-such people are attacking us, how exactly they are attacking us, what consequences these attacks are going to bring for us, and what consequences they are going to bring to all other people around us. Although the sparse information regarding feelings outlined here does not allow to explain exactly at this point how this method of peaceful resistance works, generally it utilizes numerous similarities existing between feelings and physical forces, plus it utilizes the way that the Principle of Counterpolarity works. In order to summarize this explanation briefly, our aggressors always charge their bodies with a lot of unpleasant feelings, and attack us with them (these unpleasant feeling we can imagine as a cloud of hurtful lightning bolts that they direct to strike us). If in response to these feelings we also charge our bodies with unpleasant feelings, our own feelings are confronting feelings of attackers, and thus we accept the attack on ourselves, trying to withstand it alone. But if we do not charge our bodies with any feelings in response to a given attack, or we charge them only with pleasant feelings (e.g. we feel sorry for the attackers, or we like and appreciate good points in them), then we do not accept bolts of feelings that were directed at us (in all moral and intellectual matters: similar attracts while opposite repels). Thus these bolts of feelings pass by us with no effect, and spread into our environment (this we can imagine that, because we are not charging ourselves with any feelings that would attract these deadly incoming lightning bolts, they pass near us without actually hitting us and without doing any harm). So, if simultaneously we tell everyone around us the entire truth about the attack, and about the consequences this attack is going to bring to us and to others, our environment forms a kind of closed circuit, which generates feelings that are to neutralize feelings of aggressors. Therefore, it is our environment, which is going to fight down these aggressors for us. The self-defense method described above works almost miracles, and it always surprises me in action, because its results manifest themselves in manners, which at our level of knowledge sometimes cannot be explained. For myself it already proved itself surprisingly effective (e.g. in the first attempts of firing me from the job at the beginning of 2000, which are described in subsection A1 of treatise [7/2]). However, initially it is very difficult to implement correctly, because we have a natural tendency to response with the same feelings as these generated towards us by our attackers. But when used correctly, it is a perfect illustration of the Principle of Counterpolarity. For example, if we manage to induce in ourselves only positive feelings towards our attackers, than we actually attract towards ourselves also the positive feelings, which attackers generate together with the negative ones, but which they try to direct elsewhere. Therefore such positive feelings compel attackers to feel positively towards us, and even to assist us in our defense. Of course, while implementing this method, we need to remember that the final outcome is depending on such factors as: a) how well we managed to extinguish the unpleasant feelings in ourselves (i.e. the stronger are our unpleasant feelings, the smaller is the response of our environment and the larger portion of attack we need to take on ourselves), b) how many people we managed to brief into a given attack, c) how well we managed to deduce and to present the true implications that a given attack has for us and for other people, d) what is the state of morality in people who support our side. The above it is worth to supplement with the speculation that perhaps the famous Christian rule "to expose the other cheek, when we were hit into the first one" is a very crude and imperfect way of expressing this method of peaceful defense.
The Principle of Counterpolarity is one of the primary principles of the intelligent universe. From it a whole range of secondary laws and principles originate. Let us discuss here several examples of such detailed moral laws, which are secondary for this principle.
#2A. The law of two-sided swords. It is a moral equivalent to physical "law of equilibrium". It states that "the sum of all positive and negative (short term and long term) consequences of every event or action must balance to zero if it is considered in the absolute frame of reference". According to it nothing in our universe can have only positive, or only negative consequences, while the expression "this is good" or "this is bad" are true only if understood as the substitutes for the expressions "this is moral" and "this is immoral".
The law of two-sided swords is expressed in numerous proverbs, the exhausting list of which is provided in publication [9]. In order to provide here some examples, in the English language such proverbs state that "out of something bad there is always something good", or that "every cloud has a silver lining", or proverbs which claim the exact opposite of this, e.g. that "there is a thorn in every rose", or the Dutch proverb "De één z ̇n brood, is de ander z ̇n dood" that can be translated that "the bread for one is a death for others". What all these proverbs are trying to express, is just the essence of the law of two-sided sword, means the fact that in the absolute and long term sense, "good does as much bad, as bad does good", that "everything contains in itself also the exact opposite", and that "every problem contains its own solution". In order to list here several illustrations for the law of two-sided swords, the example of it can be: drinking an alcohol (initially pleasure and feeling high, then hangover and suffering), support to someone poor whom we allow to earn some money (the negative consequence is our lost of this sum of money, the positive consequence that compensates this loss is the induction of appreciation from the poor, the creation of the credit of good will, earning the return via the Boomerang Principle, etc.), eating a sweet (a pleasant taste at the moment of eating, but the pain of tooth and the bad taste afterwards), or going to a dentist (initially the pain and suffering, but then the peace and health).
The law of double-sided swords can be described mathematically. Examples of such mathematical expression of it can be the following equation:

ΣP - ΣN = 0                  (1I4.1.1)

where ΣP represents the sum of positive consequences for a given person (for example a sum of moral energy which was generated by a given event or action), while ΣN represents the sum of negative consequences of a given event or action, for a person who introduced it to the circulation (for example the sum of physical energy that was used in order to realize a given action or event).

#3. The Energy Conversion Principle. This moral principle states that "whenever in a closed system there is a conversion between moral and physical energies, the sum of both types of energies before and after the conversion remains unchanged". This can be expressed as:

EB + PB = EA + PA            (2I4.1.1)

where: EB and EA are moral energies before and after the conversion, while PB and PA are physical energies before and after the conversion. (Note that physical energies are potential energy and kinetic energy, which are defined and mathematically expressed in exactly the same manner as present science defines and expresses them.) The moral energies EB and EA from the equation (2I4.1.1) are defined by the formula (2A6):

E = FS + Ση(μ/μr)frsr

where subsequent symbols carry the following meaning: (F) are feelings, while (S) are motivations of a giver (this means that (F) and (S) are feelings and motivations generated within the person who is causing a conversion of energies under the analysis); (fr) i (sr) are feelings (fr) and motivations (sr) of receivers (that means these are feelings and motivations which are induced in any one out of the people who receive products of the activity that causes this particular conversion of energies) - note that in formulas for moral energy, the upper case Latin letters concern the giver, while lower case Latin letters concern the receiver of a specific moral activity. Symbol (Σ) means the process of summing along all recipients of a considered activity (e.g. if the giver is a teacher, then symbol (Σ) would mean the sum of feelings (fr) multiplied by motivations (sr) that were generated in all students of this teacher). Coefficient (η) represents the efficiency of the telepathic communication between the giver and the receiver of the analyzed activity. (Note that if receivers do not see the giver with their own eyes, the value of (η) drops so much, that practically it can be assumed η=0. For this reason for all activities carried out without the visual contact between the giver and receivers, a simplified equation is in power which takes the form (1A7): E = FS). Coefficients (μ/μr) are
expressing the moral compatibility of the giver and a receiver, that means the mutual ratio of their levels of saturation with moral energy. Note that the feeling (fr) not always must be positive and in some cases can be highly negative (i.e. when a given action caused an envy or hatred), even if the intensions of it were positive - i.e. when the giver generated positive feeling (F). Similarly the motivation (sr) of the receiver not always must be positive and in some negatively motivated people it can take negative values (e.g. represent intentions of causing pain, represent a disapproval of a given action, etc.). Therefore, there are situations when acting within the sight of recipients of our efforts, instead of increasing our moral energy (E), we can decrease this energy. (For this reason "totalizm", as well as some religions - the creators of which knew about the action of the Energy Conversion Principle, do not recommend doing good deeds in a manner that recipients know who did them - they state that good deeds should be done anonymously.)
In order to explain in simple words the significance of the Energy Conversion Principle, it is providing mathematical foundations which realize that whenever we carry out an activity which generates any moral energy, then we simultaneously must contribute to this activity the equivalent amount of physical energy, and vice versa. It is because of this principle that whenever we climb "uphill" in the moral field, we must put a noticeable physical effort into this climbing, whereas whenever we slide "downhill" of the moral field, we do this effortlessly, and with generating a noticeable amount of pleasure.
The Energy Conversion Principle is the moral equivalent of the physical "principle of conservation of energy", which states that "when a rigid body, or a system of rigid bodies, moves under the action of conservative forces, the sum of the kinetic energy and the potential energy of the system remains constant". This moral principle is equally important as its physical counterpart, and can be utilized in countless occasions when moral effects of anyone's actions are to be calculated or quantified. For example, it can be used for determining the amount of mental work being equivalent to a given physical work. After all, according to equation (2I4.1.1), every type of mental work depends on the motion of our intellects within the moral field, and therefore it must cause the conversion of physical energy into moral energy. (Of course the direction in which this conversion occurs, meaning whether it disperses or generates moral energy, is described by the mechanism of feelings - as this is explained in subsection I5.5 of this monograph.) Actually the Energy Conversion Principle forms one of the basic principles of the new discipline named "totaliztic mechanics", which is described in chapter JE of this series of monographs. This new discipline allows us to calculate such matters as amount of someone's effort when this person wishes to reach the state of nirvana, or amounts of moral energy generated during various physical activities, etc. In turn having a tool which allows such calculations, gives moral phenomena the same power of utilization, as currently physical phenomena have. Thus, the only reason why people still break moral laws and continually get punished for this breaking, is that the knowledge about these laws, although already published and available for people for a long time, is blocked from being disseminated.
#3A. The moral law of earning everything. It states that "in life we need to earn everything - the gains which someone is getting without previous earning, is in the material sense either wasted or must be earned later with pain, effort, and shortages". The more exact illustration of this law was contained in treatise [7]. The action of it is observed by people for centuries, and is even expressed with numerous proverbs (see [9]). For example it is expressed with the proverb "No pain no gain". This law has several detailed versions, which relate to its action in different life situations. Their examples include:
- The law of total justice. It states that "everyone receives in life whatever he/she
- The law of wasting gifts. It states that "all gifts are wasted, unless the receiving person previously earned them, or unless their long-term effects are going to be negative proportionally to their value".
- The law of worthlessness of unearned benefits. It states that "all benefits accomplished by someone without previous earning, are going to be wasted, or the bill for them is going to come later". This law is especially respected in some Eastern cultures, for example in Chinese culture. Because of it, Chinese even divide money into "good money" and "bad money". For example, money originating from theft, cheating, black mailing, extortion, lottery, etc., are considered by them to be "dirty", and Chinese believe that they are going away very fast, without giving any satisfaction to the owner, or become a source of some troubles and unpleasant consequences that are proportional to their value.
- The law of intellectual inertia (the effort consuming attribute of every change). It states that "every change of the currently existing situation (i.e. the intellectual status quo) requires putting an effort, which is proportional to a number of people affected with this change" (means literally: F=ma). From this law results, that introduction of new ideas, proofs, or views, always receives an intellectual resistance, that the views or scientific theories which are once introduced into the circulation, are then very difficult to withdraw or to change - even if they turn to be wrong, etc. In order to illustrate here how merciless is the action of this law, let us assume for a while, that the reader knows and accepts the evidence presented in monographs from series [5] that "the tunguska explosion from 1908 was caused by the blasting of propulsors in a cigar-shaped flying complex of three UFOs type K6". But at any attempt of repeating of this evidence to friends, this person will probably be corrected and reassured, that is at wrong because the tunguska explosion was caused by the fall of a huge meteorite - as such explanation was disseminated in the first publications on this explosion.
#4. The Principle of Moral Purpose. It states that "all laws of our universe, including into this also moral laws, are so designed, that obeying them in all our actions leads us and the universe to the constant development and continuous moral improvement". Therefore all actions, which are agreeable with these laws, at the moment of realization must be difficult to accomplish, effort consuming, or pain inducing. Thus undertaking such efforts can occur only in cases when the strength of someone's intellect dominates over natural inclinations of the body of this person. In turn everything that at the moment of realization is easy, fast, and pleasurable, must simultaneously be directed against moral laws. Therefore the supporting of our natural tendencies to "move along the line of the least intellectual resistance", means accepting in life only what is pleasurable, easy, and fast, is going to lead to a simultaneous disobedience of moral laws - see the philosophy of "totalizm" described in chapters JA, JB and JC of this series of monographs. Expressing the above in the form of much simple statements, "everything that is moral is always difficult", and "everything that is fast, easy, and pleasurable, for sure is immoral".
The Principle of Purpose is also one of the primary principles of the intelligent universe. Also from it various other laws and principles of the secondary level originate. Let us discuss now some examples of the detailed moral laws, which are secondary in relationship to this principle.
#4A. The law of most beneficial course of events. It is probably the most difficult to prove out of all moral laws. The only theoretical premise for the existence of it results from the definition of moral laws provided in subsection I3.6. However, the actual action of this law I observed not only on myself, but also I noted on my relatives and friends during analyses of actual their life experiences. The action of this law could be expressed in the following way: "out of the huge number of various events that we could be affected with in every moment of our lives, selected and realized are for us only these events, which provide the fastest and the most effective spiritual development for us, and also for all other people who are going to be affected with their outcomes or who are going to be aware of our fate". This is because of the action of this law, all people are always satisfied with their fate and would not change it for life of anyone else. The above law can be expressed with several other formulations. Here are some of them:
- "In life we always receive whatever in the absolute sense is the most beneficial for us", even if at the moment when we receive it, we do not take it as being beneficial. Thus, if we are affected by the unpleasant events, then they obey the proverb "out of something bad is always something good" - therefore in difficulties we should seek their teaching power and the future positive consequences they are to bring.
- "In life everyone receives guidance", only not everyone takes notice of them. These guiding information is passed to us with the means and possibilities of our world, thus for many people it remains unnoticeable.
- "In life we always are affected by events that we did not predicted" - as this was already pointed to us by the law discussed before. An excellent proverb which expresses this says "it is unexpected that always happens". In my personal view, the reason why events that were not predicted, are dominating over events which are predicted, is that due to continuous bombardment of us with events which we would not predict, the universal intellect forces us to train our own mind in the analysis and prediction of all possibilities that can happen in a given situation. It is worth to add here that in some Eastern cultures (e.g. in the Chinese one), mechanisms were worked out, which constantly remind ordinary people to consider possibilities of appearing of unexpected, and thus to prevent mentally the release of it. These mechanisms are based on superstitions. In these cultures a very complicated system of superstitions was developed, which direct people's attention into omens and various signs of warnings. This system in turn forces people to constantly consider the possibility of appearing of some unexpected event. In turn by considering such possibility, it turns this event into a "predicted" one, and thus prevents its release.
- "Be appreciative for everything", even if it is not exactly what you wanted or what you expected. Everything what we receive is always served in amount, quality, and manner, which is the most appropriate for our good, and for our spiritual development. Also if we receive something, we should compare it to whatever others received. After all, the known Buddhist saying states that "Cling not to nothing for at the end everything goes away" (see [9]). But we should learn by the analysis of fate of other people.
- "Let us learn on our own errors and let us carefully analyze each our defeat". If in life we are affected by some kind of defeat, it happened in a given moment and extend at least for two reasons, i.e. in order to let us learn that (1) something is wrong with our actions, and we should work towards correcting it, and (2) we previously did something that according to the Boomerang Principle or with the Maximal Teaching Effect now is bringing to us just such a return - thus in future we should be careful not to repeat such an action.
- "In the duration of a single lifespan almost all generated karma is paid back". We should be prepared that almost everything that we do now, is going to be returned still in this lifetime, so that for a next life almost no karma is carried out. It is worth to notice that to the carrying out to another lifetime, only this karma is designated, which is impossible to be returned in this lifetime (for example childless people cannot receive the return that they generated towards their own parents, while the castrating woman cannot receive her return until she is incarnated as a man).
- "For a given person all events which affect it are subjectively balanced in sense of their positive and negative influence (relating to actual level of a given person)". Chinese this principle of balancing call "Yin and Yang". The above means that for example if someone receives a gift, which was awaiting for a long time, then together with this gift some other event will arrive, which for the receiving person is going to spoil the reception, in this way subjectively balancing the pleasurable (good) with unpleasant (bad) effects of receiving this gift. In turn if a person is affected by a disaster or a loss, it is going to be connected (via time or via causes) with some other positive event, which is going to subjectively balance the negative consequences. On the same principle every famous piece of art has some detail which spoils it, while every technical device has not only drawbacks, but also advantages. The action of the above principle of balancing is reflected by numerous proverbs and sayings. Let us quote some of them: "When one door closes another opens", "what goes round comes round". This principle also manifests itself in the law that states "the more primitive is a given civilization, the more supernatural intervention is in its affairs". This laws results from the fact that in primitive civilizations do not exist scientific or technical achievements, that would balance the bad events that affect them. Therefore, in order to still balance these events, the universal intellect must use the divine intervention. In turn in civilizations that are highly developed scientifically and technically, there are various methods of balancing of bad events without the necessity of resorting to divine intervention. Therefore in the highly developed civilizations, the ratio of supernatural phenomena in everyday life rapidly drops down.
#4B. The Law of Maximal Teaching Effect of every event. This law is the result of combining together the Principle of Cause and Effect, with the law of most beneficial course of events. It states that "every event which affects us, is carefully selected from the point of view of the type of effects that it brings to us, their intensity, power and ways of affecting us, and the exact moment and circumstances when this event happens, so that the teaching power of it is maximal, while the moral lesson that it teaches us concerns simultaneously the maximal number of levels and problems". From this law results, for example, that if something falls down, it falls in a manner that causes the most damage and thus is giving us several different moral lessons at the same time, that flu always gets people in the less appropriate moment - when everything becomes really urgent, or that problems usually arrive in packs and concern many matters at once so that they most effectively force us to think our matters over and to reflect. It is worth to notice here, that because of this unique action of the Law of Maximal Teaching Effect: a) "all attempts to push onto others the responsibility or guilt for our own defeats and errors, is the avoidance of accepting the moral lesson that was just applied to us - thus in the future this lesson is going to be repeated with much higher power", and b) "every defeat and unpleasantness that affects us in life, we turn into our personal gain and the feeling of accomplishment if we manage to realize the content of moral lesson that it supposed to teach us".
The Law of Maximization of Teaching Effect is characterized by one very vital attribute, which should be explained here. This is the fact that the Law of Maximization of Teaching Effect has the power to extend the Boomerang Principle for additional unpleasant experiences, and to generate "creditory karma". This means that it has the power to cause that some unpleasant experiences that affect us in life, not necessarily must originate from the Boomerang Principle and not necessarily are written in our karma, but they simply can be served to us "in addition", to give us a mortal lesson in the area which definitively needs to be learned either by us, or by someone who observes our fate (this lesson is so selected, that it is maximally teaching for us and for possibly widest audience of people who are aware of our fate).
From the to-date analyses of the mechanism, with which this Law of the Maximization of Teaching Effect extends its actions above of whatever we have in our karma, it appears that this law is a kind of cause-effect reversal of the Boomerang Principle. In order to explain this mechanism here, if we are affected by an event for which we have no karma as yet, than this event generates in us a so-called "creditory karma". This creditory karma has this property, that it can be materialized, although does not need to. It causes, that only in cases, when in the future we commit something that is programmed in it, than for this action we are not going to pay back - because we already payed it earlier. But if we do not commit such thing voluntarily, then this karma does not need to be materialized. This in turn means, that in cases when according to the Law of Maximal Teaching Effect something affects us, than we receive for this event a karmatic credit, which we can use up later. It is worth to notice, that because of the existence of this creditory karma, it constitutes one out of several possible mechanisms of breaking down the "karmatic chains". Our learning of these mechanisms is very vital, because their practical utilization allows the gradual improvement of the world in which we live.
The interesting aspect of the Law of Maximal Teaching Effect, which I managed to observe during cases known to me when it was released, is that people who are to be affected with some undesirable experience for which they do not have karma, are always somehow asked for permission to get this experience. This asking is not obvious and open, but it takes place at the subconscious level, by checking whether a given person accepts the evil that is just coming at him/her. If someone subconsciously rebels against a given experience, and does not want to accept it, then it is not served, and there is some divine intervention which either modifies it, or completely eliminates it. Thus experiences which are outcomes of this law, are only served to those people, who by their subconscious acceptance or resignation, or through decisive selection, accept the unpleasant experience which they do not deserve with their earlier behaviour.
Out of all possible reasons of releasing the action of this law, especially vital is the voluntarily release. It takes place always in cases, when a given person undertakes a conscious decision, that should voluntarily undergo through some kind of undeserved suffering, in order to serve as an example to others, or to direct them into a proper path, or to realize to them an important lesson, etc. There is a lot of examples of such voluntarily releases of this law. In order to indicate at least some of them here, they include: Socrates (Greek philosopher from Athens, c. 470 B.C. - 399 B.C.), Jesus, Scotsman Sir William Wallace (1270- 1305), Joanne D'Arc, Father Kolbe (who voluntarily let himself killed by Germans in a concentration camp to spare the life of another prisoner), Mother Teresa. In every case of a voluntarily release of this law, the moral impact of it is huge - this is another evidence that behind the action of moral laws stands the universal intellect, which maintains the memory of those who obey laws that it imposed on people.
#4C. The Law of Multidimensional Moral Consequences. It also results from the Principle of Purpose, or more strictly from the fact that nothing in life happens by a coincidence, and every event that affects us has several deep reasons and purposes. The result of this law is that all events which affect us in life, always have many moral dimensions, means that they serve several moral purposes simultaneously. This multidimensional nature of events causes, that the same event always provides us with several different moral lessons for several different topics (although we not always realize all these lessons). For example, if we get a powerful flu, when we would not listen mum and we dressed too light, when we kissed someone who just had a flu, and when landing in a bed makes impossible for us to meet members of our gang, than the subsequent dimensions of the same moral lesson called "flu" realize to us: start to listen to what mum is telling, start to notice the requirements of a hygiene, and revise our relationship with gang members. Therefore, the content of the Law of Multidimensional Moral Consequences can be expressed in the following way: "everything that affects us in life, has more than one major purpose, and more than one moral consequence". This law orders us to seek consequences and goals others than the ones that are obvious, in everything that we are affected with. In fact the number of levels that we are able to detect in a given event, is an indicator of our moral maturity. For example, moral ignorant always sees in a given event only the most obvious and the fist level - i.e. whether this is pleasant or unpleasant for him or her (e.g. in eating a sweet he/she sees only the level: "tasted good" or "how unappetizing"). People in the first stadium of learning totalizm start to see also the next level of long-term consequences (e.g. in eating a sweet, they also see the influence into teeth or diabetes - thus they start to realize also the operation of the law of two- sided sward). Finally people with an advanced knowledge of totalizm start to realize consequences of even further level (e.g. in eating a sweet they start to see the effort and love of mother who bought it, the morality and moral energy of the factory which produced it, etc.).
#4D. The Law of Superiority of moral laws over physical laws. It is the outcome of the superiority of the counter-world over our physical world. It states that "in all cases of collisions of laws, and also in relation to intellects that have over-critical amount of moral energy, laws of physics are under control of moral laws". The action of this law is manifested in several different manners. Here are explanations for some of them.
- The deformation of physical laws which is progressing with our age. Laws of physics are working precisely according to their content only in case when from their outcomes does not depend the fulfillment of any moral law. Therefore in our young age, when we still do not have accumulated a high karma, or do not have the level of moral energy that is any different from normal - and thus which would affect the action of physical laws, many events that we observe are ruled exclusively by laws of physics. But proportionally as with the progress of our age, the accumulation of our karma is growing, and the level of our moral energy becomes either higher or lower than normal, this two factors (i.e. karma and moral energy) cause the change of action of laws of physics. Therefore for older people, the action of laws of physics is not so unambiguous as for young people. Many phenomena and effects, which according to laws of physics would work in a given manner, actually for older people start to work in a completely different manner, and sometimes fully contradictive to laws of physics.
- The possibility of mental redirecting the action of laws of physics. People with very uniform accumulation of karma, or with decisively different from average level of moral energy, just by their taking part in some events and by thinking about the outcome, can influence the cause of appropriate laws of physics. This includes people either very good in moral sense, and thus having especially high level of moral energy (e.g. saints, high priests, innocent children, legendary virgins, people doing many totaliztic good deeds, healers, people practicing martial arts, etc.), or people specially evil, and thus characterized with almost a complete lack of moral energy (e.g. people very envious or aggressive, exploiters, despotic dictators, long-term unemployed, executioners, etc.). Therefore in the presence of such people, improbable events may take place, such as for example the correct use by a layman of a device that requires a lot of skills and training, or a complete impossibility to use a device that one knows perfectly, unexpected work of a device which should not work at all (from this law originates the well-known folk claim that "gun once per year shoots without ammunition"), or the jamming and disintegration of devices after someone touches them, results of experiments that are opposite to expected, telekinesis, appearance or disappearance of aggressiveness in animals, rapid recuperation or illness, opening body with hands - means "bloodless operations" (which are only possible by healers who accumulated especially high level of moral energy), etc.
- Moral modification of laws of physics. Laws of physics work according to their content only when no moral law modifies their outcomes. But there can be situations when outcomes of laws of physics would be contradictive to someone's karma. In such situations outcomes of laws of physics are either cancelled (e.g. by shifting time backwards - as below this is described in relationship to outcomes of head-on collisions of cars), or these laws completely refuse to work . A drastic example of cancellation of outcomes of action of laws of physics was reported to me by my close friend Dr J. (Bob) Valkenburg (P.O. Box 39, Te Kuiti, New Zealand). In 1995 together with his friend (Refris Templer) he was driving a car at a high speed. When he was overtaking a cyclist and thus moved on the other side of the road, from another direction a fast moving truck emerged. The car of my fried had a head-on collision with this truck. For the duration of around 15 seconds my friend and his companion were experiencing the state of blackout and being shifted somewhere, and the physical absence in the area of accident. Then both find themselves again in the car, driving the same point of the road, but there were no a cyclist or a truck any more in there. (On the basis of my research to- date I am convinced that there was a shift of time for my friend and his companion - see subsection M1, combined with the simultaneous de-synchronization of their time and time of a cyclist and a truck.) As a curiosity I should add here that I know in person many more people (at the time of writing this paragraph - as many as three), who take part in fatal car accidents, but for whom the fact of occurring of this accidents was subsequently annulated in almost an identical manner. A next person known to me, who driving a car also had a head-on collision with another car, and then the entire event was shifted back in time and erased, is Mrs. Enid Tata of New Zealand. The third such person I got to know, would not allow to publish his name. As a child he used to ride his childish bicycle down the road that passed by his home. One day during such riding he went straight under wheels of a huge truck that emerged from the opposite direction. For a short duration he experienced blackout and would not know what happened to him. When he wake up he was lying in his bed in the house - in one piece and without a slightest damage. After he told surprised parents the entire event, they all went to see the area of this accident. They found his bicycle in there - whole smashed and flattened with wheels of a truck. I also heard about a fourth similar case, but it was slightly different. I was visiting a friend from Roxburgh, New Zealand, while family of his friends was also there. A lady from this family told us their experience that they just had with their car. During driving it they took a short cut of a corner and went onto a wrong side of the road. From the opposite side emerged a fast moving car. But before there was a head-on collision, something happened and they all felt as if they are floating in the air. Afterwards they found themselves on a correct side of the road, while there was no any other car in the vicinity. Actually this event I heard before any other one. Thus I did not realize that there is a repetitive pattern in such events, and also I did not ask for details of these people.
#5. Principle of Personal Responsibility. The action of laws of physics is based on the principle, that the responsibility for everything lies beyond the object that completes a given action. For this reason, for example the responsibility for the fact that a river flows in a complicated manner lies in forces of gravity, in the rotation of Earth, in the geology of the land, etc. - means in everything but the river itself. This principle of laws of physics, that the responsibility for everything must be pushed away on something or someone else, are trying to cultivate also people who in their personal philosophies are following the line of the least intellectual resistance - means who adhere to the philosophy of parasitism described in chapter JD. According to their claims, the responsibility for everything lies in other people, in the prevailing laws and regulations, in circumstances, etc. - means in everything and everyone except for themselves. But moral laws define the location of responsibility in a completely different manner. According to moral laws, the direct responsibility for everything lies in the doer who completes a given action. In this way moral laws are making accountable everyone - they do not consider whom can be charged with responsibility for a given action or event, but they always punish or reward the direct doer of this action or event. This drastic change of location of responsibility in moral laws, when compared to laws of physics, is expressed with the use extremely important Principle of Personal Responsibility. This principle states that: "we ourselves take the personal and undivided responsibility for everything that we do in our lives, and also for everything that according to moral laws we should do - but we neglected doing it".
The above we should supplement with the information that totalizm and the Concept of Dipolar Gravity define the responsibility as a moral equivalent to the idea of "acceleration" from physics and classical mechanics - see also descriptions from subsection JA8, JA2.3 and JE3.5 /?/. In the light of totalizm, taking the responsibility is a moral action which is the equivalent of accelerating our own motivations. In turn pushing responsibility away is the equivalent of a rapid deceleration our motivations. As such, the concept of responsibility is by itself a very significant "indicator of the moral correctness" - see descriptions in subsection JA2.3.
The Principle of Personal responsibility is also a source of detailed moral laws. Let us state here some examples of them.
#5A. The law of personal responsibility for our ignorance. Because one of the more vital moral laws states that "constantly lift your knowledge of moral laws", the content of the law of personal responsibility for our ignorance can be defined in a following manner: "ignoring to learn the action of any of moral laws does not release anyone from the personal responsibility for obeying this law and for suffering all consequences in case this law is broken". Expressing this in other words, tolerance of our own ignorance in any area, e.g. of the knowledge of laws of universe, is a serious moral crime for which a given person (and also a given group, organization, nation, or civilization) is going to be punished, through subjecting it to increasingly weighty situations, in which these laws are going to be executed with ever increasing power. The outcome of the action of this law is that from our initiative, responsibility, thoroughness, consistence, openness to truth and new knowledge, depends how our life is going to unfold. We should not expect that someone should, or that something is going to assist us to direct or to settle this life. We also should not push responsibility for our defeats at someone or something else. The key for our happiness and success lies in our own hand.
#5B. The law of personal responsibility for each single our action. Moral laws charge us with the personal responsibility for the entire activity that we lead, or for the lack of action in situations when the moral acting was required from us. It can be expressed with the wording that "for moral laws all effects of our actions remain our personal responsibility, independently onto whom or what we would try to push this responsibility". For example, many people show in their lives the tendency to do various atrocities, if they only have some excuse, justification, or a pretext for them. And so many people is ready to start killing, torturing, oppressing, putting down, or exploiting others, if they only do it because of the order of their superiors, or in the name of interests of the nation, country, or company, or because of the recommendation of leaders of their religion, or because they were taught so by their lecturers and textbooks, etc. But according to moral laws, it is not vital what excuse someone has for a given behavior, because always he/she takes the personal, full, and unavoidable responsibility for everything that is doing. Thus in the effect of these laws, everyone unavoidably receives a response, which is an exact equivalent and consequence of whatever was done. The effects of the law of personal responsibility for each single our action are manifesting themselves in several different manners. Here are explanations for some of them.
- "From the responsibility one does not escape". Thus if someone did something, for what - according to moral laws - he/she must then take the responsibility, than wherever this person would hide this responsibility is going to find him/her.
- "The escape from responsibility accelerates the arrival of it". If someone tries to escape the responsibility that falls on him/her, than all actions aimed at avoiding it, only accelerate the arrival of it. It is expressed by various proverbs, e.g. "the attempts to ignore a problem cause this problem to grow".
#6. The Principle of Rewarding Moral Behavior and Punishing the Immoral Behavior. It states that "whenever in the real life a situation of a conflict between two sides appears, with one side acting morally while other one - immorally, then the action of a group of moral laws is initiated, which in various ways support and reward the side which acts morally, but simultaneously limit and punish the side that acts immorally".
Moral laws that belong to the principle discussed here, are these ones that cause the frequent appearance of phenomena which border with small miracles. I personally many times in my life had an opportunity to notice manifestations of action of moral laws that result from this principle, and they always induced my deepest astonishment. They demonstrate the occurrence of small-scale miracles, which literally appear at our wish, and which show their power to serve only us. Therefore, for me personally the discovery and confirmation of the actual operation of this principle, together with moral laws that stem from it, was a huge astonishment. It realized to me, that behind the action of moral laws, a super-intelligence is hiding. So moral laws do not act blindly and automatically like physical laws.
The action of every moral law that stems from this principle, is always conditioned by various requirements. These requirements are so designed, that they make impossible to enjoy benefits of these laws by people who do not act morally. Therefore in order to cause the operation of these laws in the real life, the best way is to initiate this operation via the use of methods of our moral acting that are especially devoted to them. Examples of just such methods are described in subsections W6.1 and W6.2.
Until now I managed to identify and to formulate several moral laws that result from the Principle of Rewarding Moral Behavior and Punishing the Immoral Behavior. Here are these laws:
#6A. The law of a highway through a sea. The name of it refers to probably a well-known to the reader case described in the Bible, when waters of the Red Sea parted to form a path for Israelites that were escaping from the Egyptian slavery. The reason for just such a name is the fact, that in real life the action of this law is a reflection of that Biblical situation. This is because the discussed moral laws states that "if in the situation of a conflict between two sides, one of which acts decisively morally while other one - decisively immorally, the side which acts morally is put into a situation without exist by the side that acts immorally, then moral laws automatically form a safe exit from such a trap, even if for this purpose they need to form a highway through a sea". However, for benefiting from the fruits of this law, one needs to know that this safe exit from the trap situation formed automatically by moral laws, is always well hidden. Therefore, in order to use it, the side that acts morally must firstly put an effort in finding it. But this exit never is allowed to be used by the side which acts immorally, even if this side puts a significant effort to find it.
In order to explain in other words the essence of the above moral law, it acts exactly as this is described in the Bible for Moses and Israelis when they cross the Red Sea through the road that was formed after water parted. Whenever anyone with evil intentions intends to destroy someone that acts morally, then this moral law initiates the action, and forms the path especially for the use of this side which acts morally and was put into a given trap. But the problem is, that this escape path, or a safe exit from a difficult situation, is always well hidden. In order to find it, it is necessary to put a bit of intellectual effort into the search. The reason is, that the side which acts morally must prove through such searches, that really wants to find the exit from this difficult situation and that trusts in power of the universal intellect to create appropriate exit. So-far people did not know about the existence and operation of this moral law. So usually, when pushed into a corner, they gave up and did not seek the exit. While this exit actually was waiting for them hidden somewhere nearby. Therefore now, when the operation of this moral laws is finally discovered, we must remember that if we act morally, then this safe exit from the situation always awaits for us and we only need to find it.
I discovered the action of this moral law gradually, after I formulated around 1999 the so-called "method of a blind samurai" that is described in subsection W6.1. The operation of this method is based on the action of the law discussed here. It depends on a fast finding a path around any obstacle that stands on our way to a moral goal. Since the times when I developed this method, I applied it hundreds of times in my everyday life. It turned out to be extremely effective. During using it I noticed with astonishment, that in many cases a way for an easy walking around a difficult obstacle, appeared rapidly in places, where normally this way was absent. After I analyzed these cases I finally started to understand, that such exits from difficult situations are formed automatically by moral laws, separately for each case of such difficult situations that look as if they have no exit at all. For more details see the description of the "method of a blind samurai" provided in subsection W6.1.
#6B. The law of automatic transformation of a moral victory into a physical victory. This law states that "if in a real life exists a situation of confrontation or fight between two sights, out of which one acts morally while the other - immorally, and during this confrontation the side that acts morally accomplishes a moral victory, but physically becomes defeated, then with the elapse of time this physical defeat becomes automatically transformed into physical victory by the action of moral laws themselves". A best example of operation of this law was the death of Jesus. “Serpents” managed to defeat Jesus physically through his crucifixion with telepathically manipulated Jews - as evidentially reveals this Figure O7 /?/. But Jesus was victorious over these “serpents” morally. So with the elapse of time his moral victory was automatically transformed into a physical victory through the sole action of moral laws. A large number of similar cases, that confirm the repetitive work of this law in every case that pertain to it, we know from everyday life and from textbooks of history. These who accomplish physical victories, but are defeated morally, with the elapse of time have their physical wins automatically transformed into defeats. In turn moral victories of their opponents, with the elapse of time are automatically transformed into the physical victories.
The moral law discussed here is enormously important. This is because it introduces a number of practical consequences. For example, it illustrates that the universal justice is NOT blind like the justice of people, but acts intelligently. In this case, with the use of moral laws this universal justice gives a significant advantage to these ones, who defend themselves morally against an aggressor that physically dominates over them with force. It evens chances in a fight between a weak assaulted, and a powerful aggressor. This law illustrates also, that the defense is a highly moral activity and is supported by moral laws, while the aggression is immoral and is combated by moral laws - what is explained in subsection JC11.1 /?/.
The first signs of the operation of this law I noted personally in Timaru in 1999. At that time the management of my employer over there instigated against me a long campaign of immoral actions aimed at removing me from the job. I write about this campaign in subsection A4, and in treatise [7/2]. In my pedantically moral defense against this aggression, I intuitively was using the method described in subsection W6.2 /?/, although at that time I had no principles of it formulated yet. My defense was shockingly effective, in spite that I had against me the entire management of my employer. I lost physically this continuous defense only at the end of 2000, when I was made redundant from the job over there. Beginning from that time, I started to gather and analyze observational facts about the action of the law discussed here. The present form of this law I managed to formulate in December 2003, when I developed an effective method of defense that practically utilizes the action of this moral law. I called this new method with the name of the "method of Jesus", because Jesus was the first on Earth who used it in an intended and fully aware manner. The "method of Jesus" is extremely effective in all fights and confrontations. It allows to win a morally justified fight with even the most powerful enemy. It is enough that a physically weaker participant wins the fight morally. In turn moral laws automatically transform this moral win into a physical win. More details about this law and the "method of Jesus" that implements it practically provides subsection W6.2 /?/.
#6C. The Law of Partnership Ladder. It acts during a dynamic selection of partners. This moral laws states that "in case when we change our partners, our next partner is going to be much more moral from the previous one - if in our last partnership we were this side which is more moral from our previous partner, or our next partner is going to be less moral from our previous one - if in our last partnership we were less moral than our previous partner". In other words, our new partner is going to be better suiting our current moral level in a given area of partnership, than was our previous partner. In this definition by the term "partner" one must understand any person, institution, animal, or even an object, with which we temporally are going into a kind of relationship. For example it can be our wife or husband, sympathy, boss, employer, subordinate, client, teacher, student, friend, acquaintance, neighbor, car, television set, telephone, cow, horse, dog, cat, etc. In order to explain the action of this law, let us consider a hypothetical situation of a married couple, who started the life together, in the marriage matters initially being on the same moral level. But with the elapse of time morality of each one of them has changed, so that this couple was forced to take a divorce (see the consequences of "moral creeping" or "moral tearing apart" described in subsection JD1.2 /?/). To simplify the matter, let us assume hypothetically that the morality of the first member of this couple went down, while the morality of the second one - got improved. According to the action of the law described here, the next partner of the first member of this couple (means the one who decreased own morality) is going to have much worse morality than the original partner. In this way the morality of this next partner is going to be more adequate to the current (lower) level of morality of this former family member. In turn the second member of this family (who improved the morality) is going to receive a next partner, which is going to have much higher morality than the original partner. Because life depends on constant changes of our partners, therefore by dynamic comparison of partners which we receive in a given point of time, with partners that we had in past, we can monitor our current morality related to a given area of our life activities. Thus we can also deduce, which aspect of our current morality requires work at a given stage of our life.
The above can be expressed in a very simplified form. If a given partnership is disintegrating, than next partners of the same couple (for the same type of partnership) are going to be better or worse, depending on who was morally undergrown and who was morally overgrown in the previous partnership. This in turn means that change of our partners is like climbing a ladder. Depending how we behave while standing on a given step, with our next partnership we either are going to be advanced one step higher, or degraded one step lower. Of course, every partnership limits itself to selected aspects of morality of both sides. Therefore the effect of carrying it out into the future partnership only occurs in this next partnership, which concerns the same moral aspects (e.g. the present treatment of our emotional partner defines the caliber of our next emotional partner, while our treatment of, let say, our boss, defines the caliber of our next boss).
I also observed a very interesting mechanisms of executing in everyday life the law described here. From my observations it appears, that in case of attempt of starting a partnership by two candidates with much different moral levels, the side which refuses this attempt - thus practically which makes impossible starting a given partnership, is always characterized by morality which is too low. This leads to a very comforting conclusion, that "if someone refuses our offer of partnership, practically this means that he/she is not good enough for this partnership" (such a behavior probably results from the law of earning everything).
As a curiosity it is worth to add here, that according to my analyses, the Law of Partnership Ladder acts also for animals, and even for devices, buildings, and for any other objects, especially these more favored, or extremely vital to someone's style of living. For example, if a farmer has a very efficient and tamed cow, or working and obedient horse, or a family has a very intelligent dog or a car that rarely breaks down, in case of arrival of unavoidable change, the next animal or device is going to behave better or worse depending on the moral attitude of this farmer and his/her family to the predecessor (means depending how they treated this predecessor). In old times many believes and folk practices existed that resulted from this aspect of the moral law discussed here. For example, they boiled down to treatment of important animals and objects like members of own family or like close friends. (In Malaysia even today a special type of ritual dagger called "kris" is treated as a friend, and every Friday it is "fed" with a juice from small lemon and with smoke from incense.)
Because all group intellects are also subjected to moral laws, the Law of Partnership Ladder acts for such group intellects as well. For example, a type of leaders that in a specific period of time rule a given country, nation, or organization, depends on the current level of group morality of all members of this group intellect. Thus leaders of a high caliber are ruling only these countries, nations, or organizations, the group morality of which in a given period of time is sufficiently high. (I.e. "a high caliber of leaders must be earned by all people who are led by these leaders", and "the morality of leaders is always representative to a group morality of people who are led by these leaders".) Because the moral state of a society can change rather rapidly in a dynamic political conditions, in such unstable circumstances subsequent leaders can display even quite significant differences in their moral level.
#6D. The law of punishing those who blame unjustly. The work of this law causes, that "if the blame for causing our pain we push onto someone completely innocent, then we are going to feel this pain twice as intensely as we would feel it if we push the blame onto someone who is truly guilty of this pain". The mechanism of acting of this law is based on the action of karma explained in subsection I4.4. Namely, in each case when we emotionally blame someone for our pain, the karma for this pain is sent to registers of this someone. But if this person is innocent, and receives this karma without actually deserving it, the organ of conscience of this person is sending a copy of this karma back to us. This copy in turn duplicates our pain and consequences of it. Such and no other action of this moral law obviously was designed by the universal intellect to inspire people for searching the true causers of every their pain, and also to discourage people from blaming for each their suffering nearest "escape goats" which happen to accidentally found themselves nearby. In turn the fact that this moral law works with an iron consequence in every case which applies to it, gives to our hands a very effective method of decreasing at least by half, and sometimes even to zero, the pain that we currently experience. This decrease of the pain we accomplish due to a simple charging the blame for this pain onto those who really caused it. As I already confirmed it many times, the effect of the use of this method in practice is truly astonishing.

Of course, our learning of moral laws from definition never is going to be finished and
final. Surely the list of these laws provided in this subsection does not contain neither their final formulations or do not represent their complete list. From my to-date research it appears that the best manner for realizing the existence of moral laws (i.e. for their discovery), and for leading our lives according to them, is to: (1) consult our conscience (intuition), (2) analyze proverbs of various nations (thus the need for monograph [9], which is devoted to such analysis), (3) interpret in the light of the Concept of Dipolar Gravity the content of various religious texts, (4) analyze the real fate of real people, and also (5) translate into the moral terminology the content of known laws of physics. As this is postulated in subsections JA10, D4.2 /?/, I4.1.2 and I5.3, our conscience (intuition) is pre-programmed for the obedience of moral laws, only that by the falling into various temptations, ambitions, and desires, with the elapse of time we learn how to suppress it. In turn proverbs in their majority are simply interpretation of the action of moral laws related to specific life situations - see [9]. Various old religious texts can be explained as ancient equivalents to present textbooks, which to readers of a specific level of awareness try to explain the existence and operation of the counter-world, the universal intellect, and moral laws. Finally the analysis of fate of real people whom we know in person gives to us the obvious illustration to the action of moral laws. (However, at this point it should be remembered, that heroes from books, journals, films, and from other invented - means non-real creativity, usually do not respect the action of moral laws. Therefore basing our lives on their model would be highly unwise and leading to notorious breaking of moral laws. Thus totalizm decisively discourages following whatever "pieces of art" are stating, as this almost never is entirely based on the fate of real people.)
The awareness of the existence of moral laws, and the knowledge of operation of the most important of them, gives to our hands much greater control over our own life. If we know about the existence of these laws, and simultaneously we notice that in our life something does not go as it should, then it forces us to consider, the obeying of which moral laws we ignored, and what steps we should undertake to improve our situation in the future.
Moral laws influence the fate of people in a very weighty manner. Their iron consequence of action causes that fate of individual people always must be contained somewhere between two extremes, which could be called "the model of narrowing spiral", and "the model of expanding spiral".
The model of life, which can be symbolized by the narrowing spiral, is characterized for intellects, which constantly break moral laws (i.e. thus according to subsection JD1.2 /?/ they follow the downhill philosophical life-cycle). In the result, as time elapses these intellects gradually get "trapped" by punishing consequences of continuous breaking of these laws. Their lives become increasingly difficult, while the replies of the environment to their actions increasingly harmful. Therefore with the elapse of time these intellects become increasingly sour, disillusioned, and evil. Such a model of life sometimes is also called "Kafka model", because it is disseminated and emphasized in works of the Czech writer of the Jewish origin (who used to write in German) called Franz Kafka (1883-1924).
The model symbolized by the expanding spiral is characteristic for intellects, which always try to obey moral laws (the obedience of which was taught to them by parents, religion, own intuition, ethics, rightness, etc.). Therefore, with the elapse of time the replies of the environment to their actions are increasingly pleasant for them, opening for them many more possibilities and pleasant consequences. Their previous accomplishments are also mobilizing them to even higher obedience of moral laws, thus increasing their personal happiness, feeling of success, fulfillment, etc.
Of course, in the real life every person can follow a path, which lies somewhere between these two extremes, as in some parts it is going to be obeying moral laws, in other
part - breaking them. Only especially perfect and especially evil people are going to follow exactly one of these two models.
It should be added here, that because of the existence of the "group morality", fate of all separate groups of people (such as families, factories, organizations, nations, countries, civilizations, etc.) also are subjected to the action of moral laws, thus also are following one of the above models. This is because of this model, that at the very end of every civilization which practices the institutional parasitism, and thus which constantly breaks moral laws, always lies the self-destruction.

=> I4.1.2.
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