JA2.1. Obey moral laws to do everything morally
@ Dr. Ing. Jan Pająk

JA2.1. Obey moral laws to do everything morally

The procedure "obey to do everything morally" is designed to teach us how to go about obeying all these numerous moral laws, in every single daily situation. The point is that whenever we intend to do something, according to totalizm we need to firstly establish whether this particular our intention is moral, or immoral. Then, if it is moral – we do it. But if it is immoral we replace it with something else that is going to be moral. In typical situations we usually know what we need, or wish, to do, or at least we know choices that we could make. Thus the only matter which is still stopping us from doing it, is gaining an assurance, that this particular thing we intend to do, is moral, and therefore by doing it we obey moral laws. Such situations are the most common in our lives, as they result from carrying out our everyday living, and from the need to do all these thousands of everyday chores that our lives are filled up with.
The major problem with obeying all moral laws in every single of these thousands of situations that we need to live through every day, is the lack of time. This lack of time causes that it is impossible to spend too long on a thorough examining what all these numerous moral laws say about our intentions. Fortunately for us, a single rule of "moral unanimity" applies to all moral laws. This rule stems from the so-called "canon of consistency", which is described in subsection JB7.4 (in this monograph the name "canon" is reserved to the most important, and hierarchically most superior, laws of the universe). It states that "if there is a specific situation or intention in a real life, then this particular situation or intention is unanimously judged to be either moral or immoral by all moral laws, and by all indicators of the moral correctness, which are applicable to it". What this rule practically means, is that if a totalizt intends to do something in his/her life, then in a given set of circumstances this something is either moral, or is immoral. Therefore with whichever moral law one would look at this something, or whichever tool of totalizm he/she would apply to qualify it, it still must be declared by this law or by this tool, to be either moral, or immoral - if this law or a tool is applicable to that particular intention and circumstances. This rule of moral unanimity simplifies lives of totalizts. Because of it, totalizts do not need to use in all situations all the procedures or tools that the philosophy of totalizm teaches them. It is enough if they apply only one tool of totalizm, which for a given their intention they consider to be the most appropriate, and then they do whatever this tool says. If no significant error of judgement is committed during applying this chosen tool, and no vital circumstances are overlooked, then whatever is stated about a given real life intention by this one tool of totalizm, then exactly the same is going to be stated by all other tools of totalizm. Therefore, if one tool of totalizm states clearly what we should do, we do not need to apply any other tools. But if one tool gives an unclear or ambiguous answer, then totalizm provides a whole range of other totaliztic tools, which we are able to apply to the same action, in order to clearly determine whether totalizm considers it to be moral or immoral. (Note that when a given tool provides an ambiguous or unclear answer, this usually means that a given tool is not applicable to a given situation. After all, each single tool of totalizm, has its own range of applicability in which it guarantees correct outcomes. Means, it is applicable to a range of circumstances, which differ from those, to which other tools are applicable. But outside of the range of applicability, the outcomes of this tool may become incorrect.)
Below the totaliztic procedure of "obey to do everything morally" is explained step-by- step. In order to illustrate this procedure, a simple example is also provided. Although this example may appear to be quite banal, it well illustrates how totalizm teaches us to do everything in a proper and a moral manner, and also how intelligent and flexible moral laws are, and how they differ from dull human laws. Here are subsequent steps that we should complete in order to follow the procedure "obey to do everything morally":
Step 1: Make clear for ourselves, what is our current intention (e.g. what we would like to do, or what we would feel to do in a given moment of time, or in a given situation). After all, we need to know exactly what we would like to do, otherwise we are not able to determine whether this our intention is moral, or immoral.
Example: We intend to cross a street, in the area selected randomly to which we just arrived, and which is distant by around 50 meters from the nearest pedestrian crossing (this pedestrian crossing is marked and supplied with traffic signals). We are alone at the empty street.
Step 2: Choose an "indicator of the moral correctness", which we are going to use, in order to establish whether our intention is moral or immoral. It can be any indicator, which totalizm defined and explained for our use, and which is described either in subsection JA2.3, or in subsections JA3 to JA10 of this chapter. (So for this indicator can be used e.g. the “moral field”, “moral energy”, “karma”, “concepts of totaliztic sin and totaliztic good dead”, etc.) However, for the majority of everyday situations, we should tend to use our favourite indicator of the moral correctness (i.e. the one that we know the best, or that we have chosen because we would like to accomplish the moral rewards that it brigs about - more about these rewards in subsection JA2.4). After all, according to the “rule of moral unanimity”, if a given our intention is moral, then all indicators that apply to it, are going to unanimously indicate that it is moral.
Example: We need to quickly judge if this crossing of the street in the existing set of circumstances is moral or immoral. In order to judge this, we are selecting our favourite indicator of the moral correctness. In this example we assume that this is the concept of totaliztic good deed and totaliztic sin described in subsection JA5. (Of course, in a real life it can be any out of numerous such indicators worked out and provided by totalizm.) The use of this indicator is very simple. It boils down to establishing, whether our intention is to cause the increase of moral energy in every party involved. Only then this intention is a “totaliztic good deed” means a “moral” action. If this intention turns to cause a decrease of moral energy in any party involved, then it is going to be a “totaliztic sin” means an “immoral” action.
Step 3: Check, using the chosen "indicator of the moral correctness", whether our intention is moral or immoral. In the result of this checking, we should receive a clear assurance, whether the implementing of this intention would be “moral” and would represent the obedience of moral laws (because the chosen indicator of the moral correctness qualifies this intention to be “moral”), or would be “immoral” and would represent a disobedience of moral laws (because the chosen indicator qualifies this intention to be “immoral”).
Example: We look around and we do not see any car incoming (we are alone at the whole street), so we estimate that according to the indicator of the moral correctness that we selected, our crossing of the street at that particular point is "moral", as in the light of moral laws it represents a totaliztic good deed because it does not deprive anyone (e.g. a driver of an incoming car) of his/her moral energy, while it saves us time and energy, thus it generates moral energy for us.
Step 4: If a considered intention is clearly qualified as a "moral" one, then we implement it immediately.
Example: Since our intended crossing of the street turns to be "moral", we carefully cross the street, as intended. Thus we conclude this particular brief event in our life in a totaliztic manner (means we complete it because it turned out to be moral).
Step 5: If the indicator of the moral correctness that we used, is unable to clearly qualify a considered intention to be moral, or immoral, then we change the indicator onto any other one that totalizm provides and we know of, and that immediately comes to our mind in a given situation, then we repeat this procedure, starting from step 3 above.
Example: For a better understanding of the procedure described here, let us return to the step 3 when we were looking around to determine whether any car is incoming. Let us now assume a different set of circumstances from the previous one, namely that we actually noticed a group of children approaching us and looking at us (in the previous example there were no children - we were alone at the whole street). Therefore, when we estimate whether, according to the concept of totaliztic good deed and sin, in such a different set of circumstances (children watching) this crossing would be "moral" or "immoral", we have a problem. Namely we are not sure whether by crossing the street outside of the pedestrian crossing, we would decrease moral energy of these children, because we would teach them to do a thing, which is not a perfect role model. In this case our indicator of the moral correctness is not giving a clear guidance. Thus according to the procedure described here, we need to change our "indicator of the moral correctness" into another one, e.g. into the principle of "always climb upward in the moral field" described in subsection JA4. In the light of this new indicator of the moral correctness, crossing the street in the sight of children would be "immoral", because it goes "along the line of least intellectual resistance". (Notice that according to subsection JA4.1, such street crossing, but without children watching, still would be "moral" because then we would not decrease anyone's moral energy.)
Step 6: If a considered intention turns out to be immoral, then we transform it into other intention, which we hope is going to turn a moral one and simultaneously allows us to accomplish exactly the same our life goal. After such a transformation into a new intention, we clearly define what this new intention is. If we transformed the immoral intention into a moral one, with the use of one of tools provided by totalizm, then we know that the new intention is moral for sure, so we can instantly implement it via step 4. But if we are not sure about the morality of the product of our transformation, then we should repeat the whole procedure starting from step 2 above. Note that some indicators of the moral correctness not only tell us whether a given intention is moral or immoral, but they also tell us how to transform an "immoral" intention into a definitely "moral" one. Effective rules of this transformation are described in subsections JA3.2, JA4.4, JA5.5, and JA7.3 of this chapter.
Example: Let us assume that from the very beginning we were dealing with this second example of trying to cross a street in the sight of children (not with the original one, when we are alone on this street). After we determined, that such crossing in sight of children would be "immoral", we need to transform it into another action which is moral and which also would allow us to accomplish the same goal, means to cross this street. According to the description from subsection JA4, the transformation of an immoral intention into a moral one, depends on taking the path that runs uphill in the moral field, and thus "goes against the line of the least intellectual resistance". In our case this means walking 50 meters to the pedestrian crossing, and crossing the street over there. So we transform our initial intention into this new, moral one, and cross the street at the pedestrian crossing. In this way we conclude this particular action of our life in the totaliztic manner.
The procedure described above, in this explanatory presentation may appear to be long and complicated. But in a real-life implementation by someone who knows it well, it turns out to be almost instant. Actually, with the use of it is like with the use of a car. When we sit in a car for the first time, everything also appears for us difficult and complicated. But as time elapses this initially complicated driving a car becomes for us almost mechanical and we are able to do it simultaneously with various other actions. Therefore people who practice totalizm and who learned already the above procedure, implement it later automatically, effortlessly, and almost without thinking, in practically every their daily chore.
The above procedure illustrates quite well the major difference between a totaliztic way of living, and a spontaneous living that is followed by the majority of people on Earth. In the totaliztic way of living, whatever we are about to do, we always firstly check whether this intention is moral or immoral. Only then we either do it – when it turns out to be moral, or we transform it into another “moral” intention which still allows us to accomplish the same initial goal – when the original intention turned out to be immoral. In this way by doing only “moral” things we do NOT bring undesirable consequences on ourselves. In turn in a spontaneous living that currently is followed by the majority of people, we firstly do whatever comes out to our mind or to our emotions, and only later we discover that it brings various undesirable consequences for us, which we are not so happy to endure.
In the first example used above, we have the situation, which frequently appears in the real life. The way of crossing a street in a random area, described there, was "moral" according to moral laws, but still in some countries could be "illegal" in the light of human laws. If the events illustrated above took place in such a "strict" country, then we would have another dilemma: which laws we should obey, moral or human. Fortunately for human laws, moral laws are very flexible and they can be obeyed in a number of different ways (subsequent ways differ only by steepness of the moral field, which we are climbing). Thus, in most of situations, they allow to easily accommodate human laws. For example, in the above situation, if we also need to obey human laws, we would choose to cross the street at the pedestrian crossing - as in many circumstances this would obey both sets of laws at the same time.
As this subsection realizes, the crucial part of "obey to do everything morally" procedure, is to learn various "indicators of the moral correctness" that totalizm already identified and described. After we learn all of them, and we are able to apply all of them, we can choose our favourite indicator, and then perfect our practical skills how to apply this indicator to our everyday intentions, so that we are able to quickly find out whether these
intentions are moral or immoral. The remaining part of this chapter is to teach us about them.

=> JA2.2.
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