JA2.3. Indicators of the moral correctness
@ Dr. Ing. Jan Pająk

JA2.3. Indicators of the moral correctness

In order to obey moral laws, one needs to know indicators that show to him/her clearly, whether through doing given things, he/she is obeying, or disobeying, these laws. Totalizm teaches us that every single moral law works with moral quantity of some sort, when it is in action. Therefore the moral quantity which this law works with, we can use to determine whether we obey, or disobey, this law. Quantities that are utilised in operation of subsequent moral laws, totalizm calls "indicators of the moral correctness". Actually, as it turns out, all indicators of the moral correctness, are simply various forms of moral energy. By observing behaviours of moral energies which are represented by these indicators, totalizts know if they obey, or disobey, moral laws.
Totalizm is a very young philosophy. But in spite of this, it already managed to identify and to describe a number of indicators of the moral correctness. This is a huge achievement - because for example the majority of religions that currently exist on Earth, have only one such an indicator (i.e. a concept of "sin", and its reversal – means a "good deed"). Thus these totaliztic indicators can be used efficiently to categorize a whole range of life situations. Because totalizm identified so many of them, practically everything that we do, or that we intend to do, can be clearly categorised as "moral", or as "immoral", by at least one of them. In turn, when we clearly categorise something as "moral", we know that when we implement this in a real-life situation, such implementation will represent our obedience of moral laws. But when we clearly categorise something as "immoral", then implementing this in a real-life situation, would represent our disobedience of moral laws (therefore, before implementing any intention that is immoral, we firstly need to transform it appropriately, so that it can clearly be qualified as moral). Here is the list of indicators of the moral correctness that are already identified by totalizm:
- Karma. The name "karma" is assigned to a special transferable algorithm that is temporally attached to registers, which reside inside of a counter-body of a given intellect. It describes what kind of feelings this intellect must experience on the nearest occasion. This algorithm is automatically received from other intellects, each time a given intellect induces some kind of feelings in other intellects. It is also given further to other intellects, each time when these other intellects are inducing in a given intellect the same kind of feelings. Karma is composed of algorithms of specific feelings that are caused by specific events. As an indicator of the moral correctness, karma can only be used in such situations, when our actions are generating in other people well defined feelings that we can predict easily and qualify unambiguously. When karma is used as an indicator of the moral correctness, it says that something is "moral", when we are happy to accept back the feelings that it induces in other people (i.e. we are happy that just such feelings affect also us at some point of time in the future). In turn a given action, and the feelings that it induces, are "immoral", when we ourselves do not want to live through feelings that it induces in other people (i.e. we are to hate the time, when a similar action and feelings someone else is to induce in us). Therefore, according to totalizm, one of the method of obeying moral laws is to complete in our lives only these actions, which generate a karma that we are willing to accept back - when the time of the return of this karma arrives. But if a given action is to generate a karma, which we are not happy to accept back - means, when a given action is "immoral", then we firstly should transform this action into a "moral" one (i.e. the karma of which we are happy to accept back), and only then we should complete it. (The appropriate method of transformation of "immoral" activities, into "moral" ones, is described in subsection JA3.2).
Totalizm differentiates two types of karma: "returnable karma" and "creditory karma". Returnable karma is everything that firstly we did to others, and then, according to moral laws - especially to the Boomerang Principle, it is going to happen to us. Thus, this kind of karma is a real algorithm (i.e. karmatic energy pressure), which temporally resides in our registers from the counter-body. In turn creditory karma is a kind of an empty room for karma (i.e. karmatic energy suction), or a karmatic "credit" from the universal intellect, that we receive when we accept something unpleasant that we have not deserved ourselves, but we voluntarily agree to get it for moral reasons. (An example of creditory karma is the pain that Jesus suffered on the cross.) Creditory karma is created, when we are affected by events that are not resulting from our previous actions, but we voluntarily agree to accept them, when they are served to us. (Whenever a creditory karma is to be served to us, the universal intellect always gives us a choice to accept it, and live/suffer it through, or to reject it.) More about karma is explained in subsections JA3, I4.4, and I4.5.
- Moral field. Moral field is an equivalent of gravity field, only that it affects intellects instead of masses. We can easily estimate how this field runs in a given moral situation, because the steepest direction of the slope of it, is indicated by the so-called "line of the least intellectual resistance" - see subsection JA4 for details. As an indicator of the moral correctness, moral field can best be used in situations, when our actions are directly affecting other people that we personally know of. Everything that we do in our lives, somehow moves us in this moral field. When this field is used as an indicator of the moral correctness, the moral field says that something is "moral", if it runs uphill in the moral field and against the line of the least intellectual resistance. In turn it is "immoral", if it runs downhill in the moral field and along the line of the least intellectual resistance. Thus one of the ways of obeying moral laws is to complete in our lives only such activities that run uphill in the moral field. If any our action is to run downhill in the moral field - meaning along the line of the least intellectual resistance (i.e. if it is "immoral"), then we should firstly transform it into an action which is "moral" (i.e. which runs against the line of the least intellectual resistance) and which allows us to accomplish the same original goal, and only then complete it. (The appropriate method of transforming "immoral" activities into "moral" ones, is described in subsection JA4.4.) More about moral field is written in subsections JA4, JB3.2, and I4.2.
- Totaliztic good deeds and totaliztic sins. These are two handy concepts, which are developed to be used for categorising countless chores and intentions, which we need to complete everyday. The chores and intentions, which we categorise with these two concepts, are usually done in a very short time, they carry only a small amount of the moral energy, we must solve them everyday in great numbers, and decisions about them we usually need to take within seconds. Totaliztic good deeds are these countless chores which, if are completed, increase moral energy in all people involved. In turn totaliztic sins are all these numerous chores which, if are completed, would reduce moral energy in at least one party involved. It is worth to notice that absolutely every our activity completed in real moral circumstances, is either a totaliztic good deed or a totaliztic sin. If concepts of good deeds and sins are used as indicators of the moral correctness, then we consider a chore to be "moral", if it fulfils the definition of a totaliztic good deed, or to be "immoral" if it fulfils the definition of a totaliztic sin. Therefore obeying moral laws depends on doing only good deeds and refraining from committing totaliztic sins. If a given chore or intension, is qualified as a totaliztic good deed, we simply do it. But if it qualifies as a totaliztic sin, we firstly need to transform it into a totaliztic good deed which allows us to accomplish the same original goal, and only then we implement it. (The method of such transformation of totaliztic sins into totaliztic good deeds, is described in subsection JA5.5.) Both these concepts are described in section JA5 of this chapter. Note that the idea of totaliztic good deeds assume that we live in a perfect world, where immoral people are not present, so that they are not able to spoil the outcomes of our efforts by their negative feelings. Therefore this idea should not be applied to laborious activities, which generate a lot of moral energy. These laborious activities are described in section JA6 under the name of "moral work".
- Moral work and immoral work. A moral work is every laborious totaliztic good deed, which generates a lot of moral energy in the doer, and therefore which needs to be completed especially pedantic, so that it is not turned accidentally into an immoral work. For example, in the current philosophical climate of prevailing parasitism, where the world around us is overcrowded with immoral people, moral work always should be done out of sight of such immoral onlookers, because the negative motivations of immoral people telepathically spoil the outcome (so instead of generating moral energy in the doer, such a work would reduce his/her moral energy). Totalizm recommends that all laborious and time consuming activities which we are completing, should be converted into moral work to generate for us moral energy.
An immoral work, is every laborious and time consuming activity, which reduces a lot of moral energy in the doer. Therefore immoral work can be either a very laborious totaliztic sin (e.g. slavery), or a very laborious good deed, which goes wrong, and instead of generating a lot of moral energy in the doer, it actually reduces a lot of his/her moral energy. Immoral work runs against moral laws, and therefore totalizm forbids doing it willingly. If we are forced to do immoral work for some reasons (e.g. in order to survive), then totalizm recommends to work out ways to stop somehow doing this work, or to compensate the damage that it inflicts, by doing equivalent amount of moral work. A totalizt never should voluntarily and willingly complete an immoral work (i.e. a work, which causes the significant reduction of his/her moral energy). However, because not all circumstances of jobs, that we must do to survive, are always under our control, for the sake of surviving, in the present philosophical climate of rampaging parasitism, sometimes we are forced to also do immoral work, which reduces our moral energy. For example, as this is explained in subsection JF8 /?/, teaching is an immoral work, because in the present philosophical climate it reduces a lot of moral energy (especially when teaching morally decadent students). But even myself, I am forced to do such teaching, because it is the only source of my income, and without it I would not be able to survive. But I am constantly undertaking steps, for compensating the destructive effects of teaching, firstly by disclosing in my monographs the fact that teaching morally decadent students is a highly immoral work, and secondly by undertaking other moral works, to replenish moral energy that teaching is reducing in me.
Moral energy (zwow) is an energy that is always generated or reduced in us, when we carry out any activities. When used as an indicator of the moral correctness, moral energy reveals that something is "moral", if it causes the generation of this energy in everyone, while it is "immoral" if it causes the reduction of this energy in at least one party involved. Therefore, one of the ways of obeying moral laws, is to complete only moral works and to refry from the completion of immoral works. If a work, which we currently are completing, has attributes, which cause that it turns out to be an immoral work, then we should undertake steps, which either transform it into a moral work, or at least decrease the destructiveness of it. (Methods of such transformation of an immoral work into a moral work, or ways of decreasing the destructiveness of immoral work, are described in subsection JF8 /?/.)
Totalizm recognizes many types of moral energy (zwow), in a similar way as physics recognizes many types of physical energy. For example, one type of moral energy is generated, when intellects move uphill in the moral field (thus this type of zwow is an equivalent to so-called "potential energy" in physics). The type of moral energy (E), which is generated during "moral work", is a moral equivalent to the concept of "work" in physics. This moral energy (E) is accumulated in our counter-bodies, when a given intellect moves positive motivations (S) against feelings (F). Thus this type of moral energy is described by the equation (1JF8): E=FS. Moral work should be completed out of the sight of immoral people, as such immoral people add another segment to this equation (1JF8), thus transforming it into a more complex equation (2JF8). The accumulation of moral energy (zwow) in our counter- bodies through the completion of moral work is discussed in subsection JA6.
- Feelings. For totalizm feelings (F) are moral equivalents to "forces" in classical mechanics. Similarly as in mechanics forces could be described as "displacements which are obstructed", also in totalizm feelings could be interpreted as "movements that somehow are resisted". Feelings are very complex topic, and a comprehensive elaboration of them exceeds the frame of this monograph. However, because of the key meaning that feelings have for moral energy (zwow), their moral side is quite well explained in subsections JA6.8 /?/, JA7.2, I5.5, JE3.6 /?/, and JE5.
People usually divide feelings into positive and negative, for a criterion of this division assuming the pleasantness they go through, while they experience these feelings. If the experiencing of a given feeling is pleasant to a person, then the feeling usually is called "positive" one. But if the feeling is unpleasant, then it usually is called "negative". Unfortunately, for totalizm this division of feelings into "positive" and "negative" is too imprecise, as it does not contain the information about moral consequences that given feelings have. For example totalizm discovered, that numerous so-called “negative” feelings may cause desirable moral consequences, while many so-called “positive” feelings may cause undesirable moral consequences. Therefore totalizm prefers to divide feelings more unambiguously into "moral" and "immoral" - this subdivision is going to be explained here.
As this is explained in descriptions of the mechanism of feelings, which are presented in subsection I5.5, some feelings cause the accumulation of moral energy (zwow) in the counter-body of the person who experiences them (and/or in counter-bodies of people who are affected by these feelings). Other feelings cause the dispersion of moral energy from the counter-body of the person who experiences them (and/or from counter-bodies of other people who are affected by them). Therefore, in the sense of the influence that feelings have on the level of moral energy, the action of feelings is identical to the action of "totaliztic good deeds" and "totaliztic sins" (described more extensively in subsection JA5). Therefore totalizm claims that the outcome of feelings can be either described as "emotional good deeds" or as "emotional sins". "Moral" are only these feelings, which produce "emotional good deeds", while "immoral" are all these feelings, which produce "emotional sins". Therefore, according to definitions provided in subsection JA5, as the "moral" feelings totalizm recognizes only these ones, the outcome of which is to increase the amount of moral energy in all people involved (meaning both, in a person who experiences a given feeling, as well as in all people affected by this feeling). In turn as "immoral" feelings totalizm recognizes all feelings, which decrease the amount of moral energy in at least one person affected by them. After feelings are so divided into moral and immoral, one of the ways of obeying moral laws, is such management of our own feelings, that they only cause the increase of moral energy in all people that they affect. (Effective methods of managing our feelings, which are aimed at neutralizing destructive outcomes of immoral feelings, are described in subsections JA7.2 and JE5).
Unfortunately, because of the very complex mechanism of feelings, at the present level of our knowledge we are unable to qualify precisely to categories "moral" or "immoral" every single one, out of a large multitude of different feelings. This is especially valid for complex feelings, which are composed of several elementary ones. On the present level of knowledge we can only qualify a sparse number of basic physical feelings (i.e. feelings experienced by our bodies). According to this present state of knowledge, as examples of moral feelings totalizm recognizes: (1) hunger, which the fasting person inflicted on himself/herself because of higher moral motivations, e.g. through fasting during religious periods of abstinence, or for accomplishing some high moral goal (however please note that the feeling of hunger experienced by a slave starved by its masters, or by a child which does not understand religion - but is forced to fast by its fanatical parents, is "immoral"), (2) pain, which is experienced for moral reasons, or which is experienced by a guilty criminal (or a child) which feels remorse and believes that deserved a punishment, (3) suffering, which a given person accepts voluntarily for a higher cause (note, however, that suffering experienced by a tortured slave, or by an innocent suspect which is tortured, is "immoral"), (4) tiredness, which paralyses the whole body, when we are completing some morally justified work (note, however, that a tiredness of a slave who is forced to work, or a person who believes in senselessness or immorality of a given work, is "immoral"), (5) physical inconvenience, which is experienced voluntarily by someone who wishes to accomplish a higher task, etc. Into the group of "moral" feelings belong also a whole range of further unpleasant physical feelings, which fulfil the following conditions: (a) experiencing of them is assumed voluntarily - usually from our own initiative, while about experiencing them by us do not know any person of a low morality, (b) the experiencing of these unpleasant feelings is accompanied with high motivations, which cause that we deeply believe in purpose of their experiencing. Because totalizm already managed to identify such feelings unpleasant to our body as "moral", some of recommendations of this philosophy suggest that we should induce them in us on purpose for increasing the level of our moral energy - see subsections JC1 and JC2.
- Motivations. In totalizm motivations (S) are moral equivalents of displacements from classical mechanics. Similarly as this is case with feelings, precise rules of managing motivations still await to be worked out by totalizm. However, totalizm already knows that motivations can also be "moral" or "immoral", and that "moral" motivations are only these ones, which require our effort to be put in them, while "immoral" motivations are all these, which do not require any effort - see subsection JA7.4. Totalizm also established that if there is a rapid change (acceleration) of motivations, this change creates a kinetic form of moral energy, which is also either "moral" or "immoral" - see subsection JA7.4. Therefore one of the method of obeying moral laws, is to induce in ourselves only motivations, which require some effort to be put in them. Other method is to accelerate our effort-consuming motivations, so that we change them very rapidly in order to additionally generate with them a "kinetic" form of moral energy. Slightly more about motivations is written in subsections JF8 /?/, JA7.4, I5.5 and JE3.3 /?/.
- Responsibility. For totalizm, responsibility (A) is an equivalent of "acceleration" from physics and classical mechanics. Totaliztic method of moral control over our responsibility is very simple: we always should take responsibility on ourselves practically for everything. Responsibility in itself is a clear indicator of moral correctness. If it is used as such an indicator, to the category of "moral" we should qualify everything, for which we willingly and happily take the responsibility on ourselves. In turn to the category of "immoral" we should qualify everything, that we would like to push the responsibility for it on someone, or on something else. "Immoral" is also a very action, or a thought, with the use of which we push responsibility on someone, or on something else. More on the topic of responsibility is explained in subsections JA8, I4.1.1, and JE3.5 /?/.
- Conscience. Totalizm teaches us that in our counter-material bodies we have a special moral counter-organ called "conscience". This counter-organ knows all moral laws in existence. Therefore it always tells us what it thinks about a given our action or intension. Therefore, in order to use our conscience as an indicator of the moral correctness, we only need to listen what it is telling us. The conscience always tells us, whether whatever we do or intend, is "moral" or "immoral". Therefore, one of the most effective manners of obeying moral laws, is to listen continually to our conscience, and to abandon the completion of all actions, about which the conscience clearly advices us, that these are the immoral ones. More about the conscience is written in subsections JA10 and I5.3.
Of course, the above list is not finished yet, as it is almost sure that totalizm is going to find in the future many further indicators of the moral correctness. When applying any of the indicators, either these which we already have, as well as also these, which we will have in the future, one needs to bear in mind, that each one of them applies to a different type of situation and to a different type of actions or intentions. Therefore, in order to recognize whether our action or intention is "moral" or "immoral", we either should use an appropriate indicator of the moral correctness, or - when we do not know which one is appropriate to a given situation, we should use several of them, and then check which of them provide the most clear, sure, and unambiguous answer.
At this point we should clearly realize that armed with the above indicators of the moral correctness, totalizts have already sufficient number of tools, to be able clearly distinguish between "moral" and "immoral". Therefore, there is technically possible for totalizts to undertake "moral" actions in every situation they encounter in their lives. Thus, if they wish so, people are already able to live their lives in such a manner, that they "pedantically obey moral laws in everything that they do". The only further skill, that is still required to fully accomplish such a totaliztic living, is to learn how to transform our immoral intentions, into moral ones – which still allow us to accomplish the same goals as these offered by immoral intentions. But this is explained thoroughly in subsections JA3 to JA10 of this chapter.

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