I4.4. Karma
#1
© Dr. Eng. Jan Pająk

I4.4. Karma

In the operation of moral laws, a most important quantity is a type of algorithm called karma. This algorithm is accumulated in registers of every individual intellect (i.e. every person, being, or object), and also in registers of every group intellect to which a given individual intellect belongs (i.e. every family, institution, nation, country, or civilisation). To the Concept of Dipolar Gravity the term "karma" itself, was adopted from religions and philosophies of the East. But in the old religious understanding it was very vague and unspecific, and also overgrown with various paradoxes and inconsistencies (for details see subsection JA3.1). Therefore it needed to be redefined by the Concept of Dipolar Gravity, and supplemented with precise information, which is an outcome of this concept. Although karma was already partially discussed in subsections JA1, JA, and JB3.4 /?/, for the scientific exactitude it is also discussed in this subsection.
The Concept of Dipolar Gravity, and totalizm which stems from this concept, both define karma is a unique type of the execution algorithm, which is continually exchanged by people, to be always attached to the register (soul) of a given carrying intellect. The reader can imagine a single item of karma, as a kind of a computer program, which is written into our soul, and which describes a course that a specific event in our life is going to take. Our whole life is actually controlled by such single programs/algorithms, which execute themselves one after another. Karma is a bit like energy - namely it cannot be created or destroyed, and it only is shifted from one person to another one. During this shifting it can be modified a bit, means new feelings can replace those described in it previously. After it is shifted to a new person, it only waits an opportunity to shift again, means to fulfil itself. Each time it is shifted, it causes that a specific range of feelings unveils, which is the exact reflection of feelings which are written in a given karma algorithm. Karma is a counter-material equivalent of time, except that time relates to gravity field which prevails in the physical world, while karma relates to the moral field which prevails in the counter-world (see subsection JB3.4 /?/). Karma algorithms are being attached to registers of all intellects in existence. This includes individual intellects, such as individual people, as well as group intellects, such as families, institutions, countries, and civilizations. A new portion of this algorithm is attached each time when a given intellect interacts with any other intellect. This new portion always describes the feelings which are induced by this intellect in the intellect that is interacted with. During such an interaction, the counter-organs of karma, which reside in the counter-material duplicates of these intellects, are communicating with each other telepathically and exchange karma algorithms. The telepathic contact is unaware and is carried out without the knowledge and intention of both intellects that interact with each other. Depending on the type of interaction, the karma algorithm which describes feelings generated during this interaction is being removed from the register of one intellect and written into the register of another intellect. Always the karmatic algorithm is being taken from the "taking" intellect, and written into the "giving" intellect. For example, if a given interaction is killing, than the karma algorithm which describes the feelings induced during this killing is being removed from the register of the victim, and written into the register of the killer. Of course, in the majority of cases a given interaction has a character of two-directional flow of actions and feelings that are induced by these actions. For example one intellect is biting up another one, while this another one is swearing at the first one. In such cases the appropriate karma algorithms are flowing in both directions. Therefore the individual intellects are writing into their registers new karma in the result of each single activity, thought, and altitude. After being written, karma defines what feelings the carrying intellect is going to experience during a next similar interaction.
The property of karma, that it describes everything a given intellect is going to experience, has a practical application in foreseeing the future, in visions, in foretelling, in prophecies, etc. All such clairvoyance activities are depending on reading what karma says, and then on repeating this karma descriptions in the form of foretelling.
My observations to-date indicate that there is a direct link, between the conditions in which karma eventuates, and the gravitational conditions (see also subsections JE9 and JE9.3 /?/). For this reason, e.g. there is a possibility of astrological predictions what types of karmatic records are going to be released in specific periods of time. There is also a chance for distinguishing gravitational cycles - in which specific tendencies are going to dominate.
There is a chance to define configurations of the land, in which a specific types of events are going to take place. Etc., etc.
Although the reader can be surprised with my discovery, that there is a direct link between the release of karma and gravitational conditions in which this release is taking place, I based this discovery on many empirical observations, which in my life of continuous globetrotter I managed to accumulate. In order to provide here examples of these observations, the most commonly known case of such a link, is the fact that on sea shores people tend to die when sea is in its tide out. (Sea tides in turn depend on the gravitational conditions.) Far from a sea people do not note the connection between the gravity and karma, simply because there is no such a visible indicator of gravity, as sea tides, which would realize this link to them. But still for example hospital personnel, policeman, and journalists, noted that suicides, accidents, heart attacks, insanity, serious crimes, etc., have the tendency to pile up in specific days and specific hours. Usually these peak times are connected with Moon cycle, and thus clearly are connected with gravity fluctuations. Unfortunately, so far no one actually did research on the connection between the gravity field and the eventuation of karma, although there are numerous research concerning connection of some events with weather and with the state of Moon.
Other commonly known example of connection between karma and gravity is astrology. Astrologers utilize this connection for centuries in order to design horoscopes. Such horoscopes are simply predictions as to what kinds of karma are going to be released by a given gravitational configuration. Very similar connection between karma and gravity is also expressed by the ancient Chinese knowledge of "fung shui". This knowledge states that whatever we experience in a given place depends on the gravitational configuration of this place. Therefore, our house or office should be build only in strictly defined areas, which are characterized by a "good fung shui" (means characterized by a beneficial gravitational configuration and desirable conditions of reflection of the telepathic waves - see also subsection H7.1). A next example of the connection between karma and gravity is the location of battlefields. Although presently the reasons why a given area was selected for a battlefield, is explained by topography, the real reason is gravity. Topography as a reason for such a selection can be eliminated, because with the change of military technology, also drastically changes the requirement for the topography which suites this technology. But, as historic examples teach us, specific areas usually are selected for battlefields many times, in completely different eras, and when a completely different military technology prevailed. For example, in old civilization centers, such as Middle East, specific areas were selected for battlefields many times, in many different ages, while other areas were never used as battlefields. A next example of the link between karma and gravity, is the widely practiced in old Polish folklore dependency between the state of the Moon and the moment of planting and harvesting. For example, according to this folklore, crops, vegetables, new trees, and everything that is born above the ground level, should be saw and planted shortly before the full moon, e.g. when it is in three-quarters full, when the gravity reaches the lowest value, because it facilitates the large and fertile grows. In turn everything that grows under the ground, e.g. potato, onions, radishes, beetroots, and flower bulbs, should be planted shortly before the new Moon, then they also are growing large and fertile. Weeds should be removed several days before the new Moon, or more strictly shortly before it completely disappears - when the gravity reaches the higher value, because then they do not regrow. Similarly chair is best to cut shortly before the new Moon.
For me personally, the most convincing proof for the connection between gravity and karma, is the distribution of "white crosses" along roads of New Zealand. In New Zealand there is a custom, that a place where someone died in a road accident, is marked by a small white cross. This cross is then respected by local authorities and road services, and remains unremoved until family takes it away, or until it decays from age. On 18 November to 5 December of 1998 I was traveling in my car for the seventeen-days long trip through New Zealand, in search of a job. I was driving at that time through over 3600 kilometers on New Zealand roads, passing from Dunedin up until the Coromandel at the level of Auckland. During this long trip I managed to gather a lot of observations regarding the distribution of these white crosses. Their unique property is that they tend to cluster. There are roads which have none of them, then there is an area where many of them are clustered together at short distance from each other, although there is no apparent reason which would explain why. For example, such clusters can be noted on completely straight, wide, well visible roads, which have no apparent hazards or any reason why people should die on them. But if one analyses the points where such white crosses are clustered, it turns out that they represent areas where the gravity field is disturbed. For example, when a straight and perfectly visible road goes through a valley, crosses are going to cluster in the point where this road passes above the extension of another valley which is joined to the one with the road. This means that under the road, invisible for people, there is some disturbance of land formation, which caused the local changes in the gravity field. Similar situation is on bridges. Logic states that when there is an accident on a bridge, it should be at the beginning of it, when the hazard hits a driver. But in reality white crosses are located around centers of bridges, namely in the areas where under the ground surface so-called "fault" is passing, which strongly alters the gravity field.
In order to understand better the mechanism involved in operation of the moral algorithm called karma, let us now review a case of the individual exchange of this algorithm. Let us consider that we observe a case of a terrorist, who is choosing a victim for an execution. The terrorist slowly is walking along the hostages standing in a row, and looks carefully in face of each hostage. But he does not know that his conscience, which is acknowledging his decisive will to kill someone, is reading the karmatic records of each person at whom he is looking. In case when a given person does not have the karma for killing in the registers, the conscience is saying to the terrorist "not this one". So the terrorist keeps walking. In some moment his conscience meets a person who actually has a killing in his karma (e.g. left in there from the previous life). So the conscience is telling the terrorist "this one". The terrorist points the gun. The conscience is quickly prompting "without pain" because in the karmatic register of this person there is a description of the killing done in a "technical" manner, means without unnecessary pain and suffering. The terrorist points his gun into the forehead of the hostage and shuts. In this moment the karmatic record of killing is removed from the register of his victim, and written to his own register, with a small modification which describes the current feelings that about own death has the victim (e.g. "it happened so fast and almost without a pain"), and with the feeling that the victim generated because of the moral attitude of the killer. When the similar situation is going to repeat in future, and someone needs to be executed, this next time the terrorist will be chosen, because of this karma.
Of course, as this was highlighted many times in chapters JA and JD, frequently people learn how to not listen the conscience. Let us now assume a different situation, that the terrorist met in a row of hostages a person who resembles him someone that he hates, but that this other person does not have killing in his/her karma. So when approaching such a person, the conscience of the terrorist is prompting "not this one". But the terrorist does not listen the conscience and decides "I do not like him, so I shut him". But the conscience still does not give up and argues "but he like yourself has a wife and children which become orphans". But let us assume that the terrorist does not listen and proceeds with execution. In this moment the conscience is passing the matter to the universal intellect, because the supernatural intervention becomes necessary. Depending on the karma of the victim, and on the teaching influence which according to the Principle of the Maximal Teaching Impact is going to be exerted by this execution on all parties involved (see subsection I4.1.1), the universal intellect decides what is to happen next. Depending on this decision, either the execution is carried out, although gives the outcomes totally different from expected (e.g. someone tries to take the gun from the terrorist and he shuts himself instead of the victim), or the moral laws take control over physical ones and the terrorist is disoriented and misses (if the victim has karma for wounding, the terrorist wounds him), or something does not work (e.g. a pistol refuses to shut), or an event occurs which cancels the execution in the last moment (e.g. the leader of the terrorist group yells: do not shut - the officials agreed to pay the ransom).
Of course, karma is exchanged during the interaction between any two objects in the universe, not just during the interaction between two people. This is because every possible object has its counter-material duplicate. In turn every counter-material duplicate contains the counter-organ which manages karma. Only that in case of inanimate objects it is not so- complex and universal as in case of people. For example a hooligan who breaks a sit in park also receives from this duplicate a karmatic record, which is going to carry in his/her register until it is returned. Thus many years later, when as a fragile oldie with weak bones, he sits on a sit in a park, this sit may rapidly break under his weight (on the occasion breaking also some of his bones), although it initially would not look so weak. Of course, instead of reminding himself his behavior in youth times, this former hooligan is going to complain to the management of the park that they use so fragile sits. In a similar way karma is also exchanged by counter-material duplicates of animals and vegetation. Thus it should not surprise anyone that sharks' fisherman usually finishes in the mouth of a shark, that lion hunters are usually eaten by lions, while woodcutters are sometimes finishing crushed by a tree log, or by a falling branch.
The summary of each exchange of karma from one individual register to another (e.g. from one person to another) is also recorded in registers of all group intellects to which a given individual intellect belongs (e.g. to a register of a nation from which this person belongs, to the register of this civilization, etc.). But the karma records in registers of such group intellects are governed by different laws that the records in individual registers. For example, to the group register of a given civilization or country as a whole, significant are only these karmatic algorithms, which are stating what this country or civilization did to members of other countries or civilizations. Everything that was done within its own boundaries, is going to be returned within its own boundaries. In turn for records of group karma, significant are details which are not vital for the individual karma. As an example let us consider a situation, that e.g. an UFOnaut kills either a leader of a superpower on Earth, or kills a leading scientist on Earth who supposed to cause a huge change of view on Earth. From the point of view of the individual karma of this UFOnaut, it is going to be responsible for killing a human (if, of course, he or she does not use some sort of a "trick" in order to shift the karma for this crime onto some innocent human). This means that at some stage of the existence, this UFOnaut is going to be killed. But from the point of view of the group karma of the civilization to which this UFOnaut belongs, the matter is not being cleared because of the killing of one of its citizens. In order to fulfill this karma for the killing of an important politician or scientist, who influenced karma of many other people, this civilization must also loose one day in similar circumstances one of its own leaders of leading scientists. The above tries to realize, that laws that rule the group karma impose the requirement that the group intellects should take a good notice what they are doing to other group intellects.
The flow of karma between the registers of intellects which interact with each other, is governed by specific laws, which needs to be researched. Our knowledge of these laws would allow us to conduct our lives much better. In order to give here an example of such laws, one of them states that "karma is only taken away from the register of one person, when it is simultaneously written into the register of another person". (This practically means that karma is always only exchanged, not created or copied.) Other such law states that "the balance (means non-neutralized excess) of the karma that flows between two individual registers, is also charging all group registers to which these individual ones belong".
Karma is managed very precisely and reliably, so that no portion of it can be lost or dispersed, and no portion can be executed more than one time. The management of this algorithm by mechanisms of the counter-world is even much more strict and much more precise then the financial accountancy is in today banks. The flow of karma is independent from the will or awareness of parties involved, and is carried out completely without their participation, knowledge, and influence. As such, karma is very resistant on someone's
attempts to avoid its fulfillment. However, our universe is so designed, that everything is possible, including the avoidance of fulfillment of karma (see subsections JD2.1 /?/ and B5). Wherever there are some laws, to the intellects which are subjected to these laws the free choice is left, whether they wish to obey these laws, wish to break them, or wish to walk around them (means not breaking them but also not obeying them). Thus karma is not an exception here. Therefore, philosophy of the refined parasitism described in chapter JD, is going to make point from mastery of methods, which allow parasites to escape the fulfillment of karma. The reader probably is interested how they are doing this. Well, here is the explanation.
Some hints as to how one can go around laws which govern the fulfillment of karma, can be found in nations which have long karma tradition – e.g. these described in subsection A3. I found examples of such methods in some folklore practices of India. Generally speaking, they boil down to tricking, or forcing, another intellect to accept someone's undesirable karma. Of course, if the tricked intellect knows what is getting into, it would not accept this undesirable karma belonging to someone's else. But when is tricked, or forced, then has no other choice. The basic condition of passing karma onto someone else, is the knowledge of our karma, and also the knowledge and correct implementation of a method, which allows to shift this karma onto someone else. An excellent example of a principle on which such a passing of karma can be accomplished, is the so-called "mock wedding", which is practiced in some regions of India, and also by some Indians that live in Malaysia. It is carried out when horoscopes indicate that the first spouse of a given person is going to die soon after the wedding. In such cases, in order to avoid the actual widowing, a given person firstly is marrying a tree in a special ritual. (Most frequently a banana tree is selected for this purpose, because of the supernatural abilities associated with these trees, although when banana is unavailable, then any other tree can do.) This very special ritual wedding, is called the "mock wedding". After the tree dies (or sometimes even before this death) a given person marries again, this time the chosen partner, facing a life which is undisturbed by someone's premature death. From several real examples, that I managed to trace in Malaysia, it turned out that the tree truly died soon after such "mock wedding". In one case I know of, the tree died in spite of efforts of several botanists and gardeners, who tried to keep it alive in order to prove that this believe is just an unjustified superstition, which does not work in reality.
Another method of passing an unwanted karma on someone, depends on assuming the appearance of another person during committing a given crime. In such a case, the victim who is confused by this change in appearance, recognizes the attacker as someone else, and passes the karma to the register of an innocent person whose appearance was taken, while the real criminal gets away without getting the karma for his/her crime. A specific case, which describes such a passing of karma, is described in subsection T4 of this series of monographs. Of course, it is very important for us to learn about these methods of shifting karma to innocent bystanders, not in order to practice them (totalizm forbids any manipulations on karma) but to defend ourselves from when someone tries to pass bad karma to us. I am currently researching such methods, and I will publish them as soon as I conclude my research.
Karma significantly differs from the moral energy, which is described in subsections JB3.3, JE3.7 /?/, and also mentioned in subsection I4.3. The management of moral energy is not so strict, as this is the case with karma. Also the flow of moral energy can be controlled by the mind of a given person, who has a significant influence on the destination that it flows to, an the way it is used or released, on the current level, etc. Therefore, the moral algorithm of karma must be clearly distinguished from moral energy. There are several distinct differences between these two, the most important of which are as follows:
a) Attributes. Karma is an algorithm, while moral energy is a form of energy which carries an appropriate memory records.
b) Location. Karma is located in the "register" of a given person (means in the religious "soul"). In turn moral energy is always compressed in the counter-body of a given person (means in the religious "spirit", or in "energy body" from acupuncture, or in "aura" from occultism, etc.). Moral energy can easily flow forth and back between counter-body and physical body.
c) Manifestations. Karma defines feelings that we are going to experience in future. Moral energy forms a field around us, which (the field) apart from transforming into feelings, can later transform also into many other consequences, e.g. into ability to act, into other form of energy, into energy which supports our life, etc.
d) Mechanism of flow. Karma is written into our registers by other people, namely by the special counter-organ of karma placed in the person with which we interact in a given moment of time. Therefore the content of karma depends on the feelings that our actions are inducing in other people. In turn moral energy is compressed in our counter-body by our own counter-organs controlled with our own motivations and feelings. The amount, direction and use of moral energy flow is directly controlled by our own motivations and feelings, although it can be triggered by telepathic messages received from other people.
e) The manner of generation. Karma cannot be generated, but it only flows from one person to other, sometimes being slightly modified during this flow. In this way the karma flow creates a karmatic chain, which cruises around, until someone breaks it out. In turn moral energy is generated by counter-organs of our own counter-body.
g) Method of reduction. It is not possible to remove karma, and it goes away only when we pass it to another person. In turn moral energy can be reduced or dispersed by each counter-organ in our counter-body. This reduction is controlled by our own motivations and feelings, as described in subsection JE5.5 /?/.
g) Permanency. Karma cannot be removed until it is fulfilled. Therefore, in case we travel in time, or we die, it remains in our "registers" (means "souls") to be fulfilled during a next passage through time or life. In turn moral energy can be dispersed, reduced, or passed to other people, at any will. In case of death, the remaining part of moral energy remains with the counter-body (spirit), and is not taken with the register (soul). In case some remains of moral energy stay with a counter-body, then this energy may influence the further fate of body of such a person.
h) Character. Karma is a counter-material equivalent of time. Moral energy is a counter-material equivalent of physical energy.
In order to summarize these differences, karma defines feelings which we are going to experience, independently whether we are going to accept them, or we are fearing them. In turn moral energy defines the feelings, which we are going to experience only if we wish they eventuate.

=> I4.5.
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