I5.5. Feelings
© Dr. Eng. Jan Pająk

I5.5. Feelings

The knowledge gathered by the Concept of Dipolar Gravity and by totalizm, already allows to develop also a model, which describes a mechanism involved in forming our feelings and motivations. This model enables us to explain, and to understand, how feelings and motivations work. The aim of this subsection is to describe this model in as simple words as possible, so that it can be understood and utilised by all interested. To accomplish such a simplification, the model describes as complex phenomena as feelings, with the use of simple terms and comparisons with which the majority of people are familiar. Of course, the simplification our explanations of this model does not change the fact, that in reality feelings and motivations are very complex and multilevel phenomena, and that previously whole generations of scholars broke their teeth on attempts to explain them.
The reason why totalizm and the Concept of Dipolar Gravity insist, that we should understand what feelings and motivations are, and how they work, is that when we realize the mechanism behind them, then it is much easier to channel them and to manage morally, even when formal tools for this channelling and managing still await to be developed with higher precision.
The mechanism, which explains how feelings and motivations work, is based on the flow of the intelligent moral energy between our physical body and our counter-material body. I discovered this flow of energy empirically during my nirvana experiences, and explained it in subsection JA6.3 /?/. Let us summarise it briefly here. It compares the counter-material body (means the body contained in the counter-world - as described in subsection I5.1) to a kinds of a rubber tube from a tyre, in which we store our intelligent moral energy. In turn it compares our moral energy to a perfectly elastic gas, which is compressed in this rubber tube (the pressure of this gas in the tube is described by the value of "μ" coefficient). When we accumulate moral energy in our counter-body, we actually pump this energy from our physical body into the counter-material body (means we pump this gas-like energy to compress it and to store it in this elastic rubber tube). When the pressure "μ" of moral energy in the tube reaches the nirvana level (μ=0.6), then "chakras" automatically open, and the energy starts to flow back into our physical body, causing the pleasurable nirvana phenomenon.
As it turns out, also all other our feelings and motivations can be explained with exactly the same mechanism of the energy flows between our physical body and counter-material body. To provide this explanation, we firstly need to define more precisely what our counter- organs actually are. Well, the new Concept of Dipolar Gravity explains that we have two bodies, namely a physical one - which resides on this physical world, and a counter-material one - which resides in the counter-world. Each of these two bodies is composed of several separate organs. Earth's science so-far discovered only organs contained in the physical body. So we know that we have, for example, a heart which pumps our blood, lungs which provide us with oxygen, hands which allow us to do work, etc. But our formal science does not explain that we also have another body in the counter-world, which have another set of counter- organs. Totalizm already identified several different types of counter-organs contained in this our counter-body - see subsection I5.3. These include, amongst others: (1) the counter-organ of "conscience" described in subsections JA10, I4.1.2, and I5.3, (2) the counter-organ of "mind" which thinks and also performs the function of an intelligent terminal that exchanges information between the physical brain and the counter-material body (see subsection I5.4), (3) a whole array of "chakra" organs described in subsections JA6.3 /?/ and I5.3 (as I experienced during my nirvana, practically every "unemployed" organ from our physical body has its own "chakra" which is the equivalent of this organ in the counter-material body), (4) our counter-senses, means equivalents of our ears, eyes, nose, etc., but contained in the counter-body, (5) the very special counter-organ of "compassion", and more. The above reveals that a majority of counter-organs can be defined as the counter-material equivalents for all organs that we have in our physical body (e.g. so-called "chakras" are counter-material equivalents of our hands, legs, stomach, lungs, etc.). There are, however, exceptions from this rule, and there are also various counter-organs in our counter-body which do not have their equivalents in our physical body. Examples of them identified so-far include counter-organs of "conscience" and "compassion". As this was already indicated in subsections JA6.3 /?/ and I5.3, apart from their normal function, all counter-organs also perform special functions with respect to moral energy. For example "chakras" during nirvana serve as "safety valves" for moral energy. Actually from the moral energy point of view, our counter-organs could be described as a kind of two-way pumps and valves for moral energy. They can compress moral energy in our counter-material body - means they can transfer this energy from our physical body to the counter-material body. They can also let escape the energy compressed in our counter-material body - means they can let this energy to flow from our counter-material body to the physical body.
We control these counter-organs through our motivations. We can imagine these motivations as kinds of motors which operate the subsequent "pumps" and "valves". If we supply the energy of motivations to them, they start to work propelled by our energy of motivations. For example, in case of our "chakras", when we supply our energy of motivations to them, they pump moral energy from the physical body to the counter-material body. In turn when we want these chakras let escape some moral energy from the counter-body, it is sufficient to "open" them and the energy flows on its own without our effort.
During such "compression work" of our pumps/chakras, we perceive their operation as unpleasant sensations, or unpleasant bodily feelings (namely as pain, effort, struggle, hotness, etc). In turn when we let our motivations loose, and allow them to reach the negative values of laziness, the chakras start to work as escape valves which let our moral energy to decompress, and to flow from the counter-material body to our physical body. This direction of energy flow through our chakras is perceived by us, as pleasurable sensations, or pleasurable bodily feelings (e.g. as cosiness, comfort, pleasure, etc.).
The above mechanism discloses that what we usually call bodily feelings, or sensations (such as pain, tiredness, hunger, etc.), in fact can be defined in the following manner. "Feelings are flows of moral zwow energy through various chakras in our counter-body, and sensations which these flows are inducing in our physical body". In turn our motivations are actually our mental control energies, which we need to supply to these chakras in order to cause them to work and to pump moral energy. Note that such definition of bodily feelings, explain why for example a pain and a pleasure are actually the same feeling caused by the same chakra, only that caused by flows of moral energy in two opposite directions. It also explains why our motivations can have positive value and thus compress our moral energy in the counter-body, or can have a negative value and thus let our moral energy out of the counter-body. Furthermore, it also explains why we have such a large number of different bodily feelings. (The reason is that each our chakra creates a different kind of bodily feeling, and also that usually several different chakras are working at the same time, thus generating a compound feeling. Therefore we can form almost unlimited number of different compound feelings by blending sensations each time produced by a different series of individual chakras.)
Each feeling is described by a single parameter, namely by a level. From the energy point of view, the level of a given feeling is an equivalent to a velocity with which a given volume of energy flows between our two bodies (or a speed with which a given "chakra pump" rotates). Therefore, the higher the feeling, the higher the velocity of energy flow. The lower a feeling - the lower velocity of the energy flow. In turn the motivations are characterised by two parameters. The first of these is the direction. Motivations either have the "in" direction - means they require an effort to be put into a given chakra to compress moral energy, or they have an "out" direction - means they do not require from us any effort, because they are propelled by the energy escaping through a given chakra. If we imagine chakras to be kinds of pumps, which compress energy, then the direction of our motivation is the direction in which these pumps work, i.e.: they either compress moral energy and thus require we put effort into them, or they release this energy and thus they do not need any effort from us. The second parameter, which describes our motivations, is the energy involvement or our effort. Motivations can involve either a lot, or a little, of our mental energy to control them. This second parameter of motivations we could simply imagine as a kind of valve which controls the volume of moral energy that a given chakra pumps through.
The model of feelings and motivations starts to be more complicated when we include into the consideration another counter-organ, namely the counter-organ of "mind" . The reason is that, apart of intellectual operations, our mind can also work in a manner similar to every other chakra. This means that mind is also able to compress moral energy in our counter- material body, or let this energy out. In both these cases it generates appropriate mental sensations. But mind works exactly opposite to chakras. When our mind is compressing moral energy, it generates the pleasurable perceptions (e.g. that of happiness, optimism, security, etc.). In turn when our mind is letting moral energy out, it produces the unpleasant perceptions (e.g. that of depression, worry, fear, etc.). Fortunately, motivations, which control the mind, work on the same parameters as for chakras, i.e. if we put an effort into motivating our mind, we make it compress moral energy, thus creating pleasurable mental perceptions, while if we do not put any effort and let our mind loose, it starts to disperse moral energy thus creating unpleasant mental perceptions.
Because of such opposite operation of our mind and our chakras, we need to clearly differentiate two basic types of feelings that we discussed previously. The first basic type, are all feelings from the category of bodily sensations (such as: pain, ache, tiredness, hunger, thirst, etc.). These are generated by our chakras. The second basic type, are all feelings from the category of mental perceptions (such as: depression, sadness, fear, courage, cheerfulness, happiness, etc.). These are generated by our mind. As it is revealed by the model of feelings explained here, moral energy is generated only if we make ourselves to withstand unpleasant bodily sensations, or if we make ourselves to generate pleasant mental perceptions. In turn our moral energy is dispersed always when we allow our motivations to experience pleasurable bodily sensations, or to experience unpleasant mental perceptions.
In turn, from the point of view of our motivations, the effects of their operation are always consistent. This is because the motivations always cause the compression of moral energy when we must put an effort to direct them into a given mode of operation.
In case we think that the mater of feelings is already enough complicated, there is much more to it. The first reason for additional complications are other counter-organs, which have their own, unique operation. This especially concerns our conscience, compassion, and our counter-senses. For example, our counter-organ of conscience accepts moral energy from the universal intellect and compresses it in our counter-body only when whatever we do, or think, is "moral", or "morally justified" and thus approved by the universal intellect. But when it considers a given action, or thinking, to be "immoral" or "morally unjustified", it disperses our moral energy. Of course, while it compresses or disperses moral energy, our conscience creates its own unique feelings, which can be classified as "moral approval" or "moral disapproval". For example the "feeling of guilt for something" is an example of moral disapproval generated by our conscience which causes the dispersion of our moral energy, while the "satisfaction of doing something right" is a feeling of moral approval generated by our conscience, which causes the compression of moral energy.
Another counter-organ which also operates on its own, unique principle, is "compassion". This counter-organ has the ability to link with the same counter-organ of other people, and it gives to them our moral energy, or sucks from them this energy. Thus it works as a kind of "emergency pipeline", or "emergency pump", which allows to transfer moral energy from our counter-body directly to the counter-body of anyone we wish, or to take this energy from anyone's counter-body and pump it directly to our own counter-body. Depending from whom to whom this energy flows, it is also controlled by appropriate feelings. Compassion is the counter-organ, which needs to be studied extensively in the future, because, amongst others, it enables the "moral vampirism" (means it allows some people to feed directly on moral energy extracted from the counter-bodies of other people). It also allows "moral healing". So far I managed to establish, that it only transfers energy when we are in the visual contact with a given person, or when a given person and ourselves can visualize each other (e.g. one person writes a sorrow letter and imagines another person, while later another person reads this letter and visualises the first person). Also we know that the counter-organ of compassion gives our moral energy to such other people when we feel sorry for them, while we look at them or visualize them. The folk wisdom claims that "compassion" is not a completely separate counter-organ, but only a "compassionate" mode of operation of the heart-chakra. It is interesting whether future research on this counter-organ confirms this folkloristic knowledge. It should be noticed, that the operation of "compassion" can be "moral" or "immoral". When it is "moral", then the organ of "conscience" replenishes/complements for us the entire moral energy that we give to someone, so we do not loose any energy. For example, if some healer is healing a morally healthy patient, he/she pours his/her own moral energy to the patient through the counter-organ of compassion. But he/she simultaneously receives the same amount of moral energy from his/her own counter-organ of conscience. Thus in total, the healer only feels that through his/her body flows a stream of energy, which originates from the universal intellect, flows into his/her counter-body through the organ of conscience, and then flows to the counter-body of the patient through the counter-organs of compassion of both people that are connected with each other (frequently healers describe the sensations of feeling this flow of the stream of energy through their counter-body). But when the operation of our compassion is "immoral", then we loose a double amount of energy which we give. (This happens for example when we give our moral energy to a healthy but lazy son who supposed to earn this energy by himself.) This is because during an immoral compassion we loose energy not only through giving it to someone, but also through the conscience. Of course, after what was explained in subsections JA5.2 and JC11.2 /?/, it does not need to be repeated here, that such "immoral" compassion is a totaliztic sin of sacrifice/vampirism, and we should not allow it to happen.
The most difficult to recognize and to manage are feelings generated by our counter- senses. For example our counter-ears work on principle of telepathy, and they perceive every single attitude of other people with whom we are in visual contact. Then they report to us this attitude of other people in the form of a very subtle sensation which tells us that these others are either "pro" or "against". For example, they report the attitude "against" when other people think, or feel, bad about us, are jealous, hide something from us, have dishonest intentions towards us, etc. Simultaneously, our counter-ears compress moral energy each time when the telepathic attitude they perceive from other people is "pro", and disperse our moral energy, when they perceive the attitude "against".
In order to confuse us completely, almost every activity that we are carrying out in real life, includes various types of feelings, which are generated simultaneously by several different counter-organs. Even in the most simple cases, our feelings are composed of at least two parts, namely of our bodily sensations and our mental perceptions. For example, let us consider such simple activity as digging a hole in the ground (let us say, that it involves no witnesses, so that our counter-ears do not work, and do not make the matter even more complicated). If we are hostages of some terrorists, and they ask us to dig a hole, we would suffer two feelings: a mental fear that this hole can turn to be our grave, and a muscle pain - as digging requires a significant effort. Therefore during such digging two processes would occur simultaneously: our chakras would compress moral energy, while our mind would disperse it. Thus the summary effect of this digging would be close to zero. In turn if we would dig a hole to plant a rare rose that we managed to collect after years of searches and efforts, our body would ache, but our mind would sing of happiness. Thus both, our chakras, and our mind, would compress moral energy (of course, the volume that would be compressed, would depend on our motivations). The above reveals, that the total outcome of every activity, is actually depending on the sum, or on the difference, between the outcomes from all counter- organs involved, in this case - from chakras and from mind. So whatever we do, we need simultaneously manage feelings and motivations for all counter-organs involved.
Of course, there is a whole range of consequences of the mechanism of feelings explained here, which require addressing. One of them is the "reactive potential" already briefly mentioned in subsection JA7.1. Whenever any energy is shifted from one object to another, a difference of potentials is created between them. As an example consider electrical energy shifted from one plate of a capacitor to another plate - the outcome is that such a capacitor is charged, and it may electrocute us - if we touch it. Similarly is with the operation of our counter-organs. When they shift the energy of feelings from our physical body, to our counter-material body, or vice versa, they "charge" these two bodies with a unique "reactive potential", which represents a kind of memory of these feelings. Therefore, every feeling that we go through, as a byproduct always produces a unique reactive potential, which is loaded into our two bodies, and which only awaits to discharge on someone from our vicinity. To make it more interesting, the potential which is generated during experiencing a given feeling, in normal conditions is an electromotive force for anti-feeling of this feeling. Means, it tends to reverse and to go back through the same counter-organs, only in an opposite direction, thus producing appropriate anti-feeling. To put this in another words, experiencing a given feeling always generates a reactive potential, which shows a tendency to convert into the anti- feeling to this feeling (e.g. if we experience love, than we also generate a reactive potential which later is going to try to turn itself into hate, and vice versa). Thus our feelings always obey the Principle of Counterpolarity explained in subsection I4.1.1, working very similar to forces of action and reaction (i.e. each action produces a reaction, and vice versa). Feelings are also very similar to electrical charges (generation of each electrical charge, causes the simultaneous appearance of similar but opposite anti-charge). This comparison of feelings to mechanical forces and to electrical charges is rather useful, and gives a lot of hints how to properly manage our feelings. Of course, this capability of feelings to charge and to discharge, introduces a lot of further implications, which needs to be elaborated in details in a separate subsection JE5.3 /?/.
The reactive potential, however, has this unique properties, that it can be modified with above threshold motivations. Therefore, if in an exact moment of time, when someone experiences a given feeling, this someone has some powerful motivations of the above threshold value, than the reactive potential that this feeling is building up, can be preprogrammed to release a feeling that is different from the anti-feeling to this feeling. In order to explain this on an example, if someone is experiencing a powerful physical pain, but simultaneously does not experience any motivations, than this pain builds the reactive potential that is going to turn into bodily pleasure - means the reversal of pain (and vice versa). But of someone experiences a powerful physical pain, but at the moment of experiencing it is motivated by the above threshold value of rebellion and disagreement, then this physical pain is not going to generate the reactive potential for pleasure, but a reactive potential for the mental feeling of hatred. This is because of this modification, when we bit someone who does not deserve to be bitten, means who rebels against being bitten, than the pain of such someone is transforming in this person into the feeling of hate towards us. In turn if we experience a pain, but during this pain we have the above threshold motivation of waiting and wanting, then this pain is generating the reactive potential for love. This is because of this modification, mothers who experience the pain of birth with the strong motivation is waiting and wanting, this pain is then transformed into a powerful feeling of love. The knowledge of this mechanism of modification of the reactive potential, has an enormous meaning for the totaliztic management of feelings. Due to a skilful utilisation of it, it allows to transform immoral feelings into moral feelings. A present form of a totaliztic method of such transforming is described in subsection JA7.2.
Another consequence of the mechanism of feelings is that it explains simply what actually the precess of ageing is. According to this explanation, our intelligent counter-organs exactly measure the amount of moral energy that flows through them to the physical body and then turns into the life energy. (Life energy is described in next subsection. It is a physical, means "stupid", product of transformation of intelligent moral energy. It differs significantly from moral energy because it lacks intelligence. Thus the behaviour of life energy is ruled exclusively by laws of physics.) The algorithm, which describes exactly this measured amount, is then superimposed on the life energy that currently flows out of our counter-organs. Therefore, when this energy arrives to subsequent parts of our biological body in order to revitalise them, it simultaneously given to them this algorithm. In turn after receiving this algorithm, given parts of our body start to transform accordingly to the records from this algorithm. This transformation is observed by us as a process of ageing. If we try to provide here a definition of what or process of ageing is in the light of the Concept of Dipolar Gravity, then we could define it as follows: "the process of ageing is a phenomenon of reprogramming of our body by algorithms carried in the life energy, and the record from which represents an information about the entire life energy that flown from the counter-body to our biological body since the moment of birth". In order to express this in other words, the length of our life is defined directly by the entire volume of life energy that on the command from our motivations is let loose from our counter-body to our biological body. Indirectly the length of our life is defined by the kinds of motivations which control the transformation of moral energy into life energy. As the amount of this energy is increasing, the algorithms that are superimposed on this energy are so modifying our biological body, that this body adjusts to the actual phase of our life defined by these algorithms. Thus if someone robs our life energy, as this is described in subsection U4.1, the result is such that they actually rob the proportional fraction of our lives.
The mechanism of ageing described above, is actually confirmed by quite extensive empirical observations. The most meaningful out of these observations concern the extension of lifespan of monkeys due to the systematic starving them. As experiments prove this, if monkeys systematically receive 30% lower doses of food, than the doses which these monkeys would naturally ate, the length of their lifespan is extended by unproportionally higher percentage. From the point of view of the mechanism of ageing described here, this means that the counter-organ of stomach in these monkeys, not only is measuring 30% lesser amount of energy that it lets to their physical body in order to induce the pleasure of eating, but it also increases the level of moral energy in these monkeys, instead of decreasing it. This in turn causes the unproportional increase in the length of their life. It is also worth to notice, that these experiments with monkeys on benefits of starving, point our attention at the significance of totaliztic fasting described in subsection JC1.
Consequences of the mechanism, which governs our feelings and motivations, and which was explained here, do not finish with what was already explained here. This mechanism introduces also a lot of further implications. Let us list here at least some of them.
1. It explains that ghosts and souls cannot have feelings. It order to be able to experience any feeling it is necessary to have a physical body. So, if we introduce an idea of "peace" to be the "feeling" which depends on having completely no feelings, then intellects which died, and thus who have no physical body to experience any feelings, will be overwhelmed by this peace - means by the feeling of having no feelings.
2. It explains why objects, currently considered to be "inanimate", such as various sculptures, totem poles, stones, trees, cars, computers, old skeletons, and even so-called "zombie", actually are able to experience feelings, because they posses both the physical body and the counter-body. Therefore we should not be surprised, that some objects that so- far we used to be "dead", can actually take revenge on someone, or to shot to someone that they like him/her. For example, many long-term owners of the same cars claim, that their cars "like" them, because they never break on the way, and even if something happens to them, they still are able to arrive home. In turn computers of some people can show that they are "upset" only because the owners are letting them know that intend to sell them or to give them to someone else.
3. It explains why various religions promote fasting. As it turns out from the mechanism of feelings explained above, while fasting weakens our body, actually it simultaneously supplies our counter-body with a lot of moral energy which is so needed to make us function correctly. So fasting (and also thirst) works as a process of the direct energy conversion, which transforms our physical energy into the moral energy. It is quite pity that I learned about the mechanism of feelings only after I finished experiencing nirvana, otherwise I would also complete experiments with fasting, similar to ones that are described in subsection JA6.8 /?/ (perhaps readers who accomplish the totaliztic nirvana could try to complete such experiments). The point is to determine experimentally how the yield of moral energy during fasting compares to the energy yield during heavy physical work. If these two yields are comparable, then totalizm could start to promote fasting as a way of fast restoration of our moral energy.
That the gain of the moral energy resulting from fasting must be significant, it seems to be hinted by lifestyles of various ascetics and mystics. Many of them used to live in caves and lead rather unsocial lives, which should not generate almost any moral energy. But still the level of their moral energy used to be relatively high, thus hinting that fasting was probably the source of their high level of this energy.
4. It explains why totalizm is inclined to promote corporal punishments, to positively accept pain, effort, and inconvenience, and to leading a Spartan life. As this is explained in subsections JC2 and JC1, the mechanism of operation of feelings favours the situations, that the correct serving of corporal punishments to people who actually are guilty, is able to turn punishing into a form of totaliztic good deed. Similarly this mechanism realises, that the adoption of appropriate motivations during life difficulties that affect us, is able to turn our effort and inconveniences of the Spartan lifestyle into a totaliztic good deed.
5. It explains why all mental work always generates so little zwow energy (as it was explained in subsection JA5.8 /?/). Well, it turns out, that mental work usually makes us "suffer mentally", while we are doing this work. In turn such a suffering is an unpleasant mental perception, thus it causes the dispersion, not compression, of our moral energy. Therefore, if totalizm (or the reader) finds a method which would allow to transform the "mental suffering" experienced during the mental work, into a mental pleasure, then the mental work would start to generate a lot of moral energy. So the key to mental energy generation lies in our motivations!
The mechanism of feelings, after it once takes place, causes various other secondary mechanisms to also occur. Therefore feelings are the primary sources for a whole array of secondary phenomena. In order to name an example of such secondary phenomena, it includes psychokinesis described in subsection H6.1. Psychokinesis is actually caused, and triggered, by the mechanism of feelings. It depends on forming a purposely directed and handled displacement of the counter-matter, which in turn causes a telekinetic motion. Therefore, if we identify the counter-organ in our counter-body which triggers psychokinesis, identify the unique feeling which signals the operation of this organ, and learn to manage the motivation which controls this counter-organ via the appropriate feeling, we actually are able to master psychokinesis with the use of our feelings.
The explanation for the mechanism of feelings and motivations provided in this subsection, actually gives indications as how to handle and channel correctly these two mysterious quantities of our lives. Let us hope that totalizm soon develops a series of effective step-by-step tools which exactly explain how to do this management of feelings and motivations in every typical situation from real life.

=> I5.6.
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