JA5.1. Totaliztic (behavioural) good deeds
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@ Dr. Ing. Jan Pająk


JA5.1. Totaliztic (behavioural) good deeds
 

From the point of view of totalizm, it is extremely important that we are able to quickly recognize, which ones of our everyday behaviours, chores, activities, or intensions, are "moral", and which ones of them are "immoral". Then we can complete only the "moral" chores, while these ones, which are "immoral", we can firstly convert into "moral" ones - according to the method described in subsection JA5.5, and only then we complete their "moral" equivalents. For a fast recognizing them, very useful is the concept of totaliztic (behavioural) "good deeds", described in this subsection. These "behavioural good deeds" need to be clearly distinguished from "emotional good deeds" described in subsection JA7.2. For reasons described previously, instead of introducing for these behaviours, chores, activities, and intensions, a completely new, and previously unused term, they are to be called here with the ancient name of "good deeds", supplemented with the qualifier "totaliztic". Such a name is quite clear and understandable for everyone.
A totaliztic (behavioural) good deed can be defined as "every vigorous human activity, which in a perfect world without people who intend to prevent it, would instantly and significantly either increase the amount of moral energy in every person involved, or would actively prevent the decrease of this energy in the doer, and simultaneously it would not serve the purpose of causing a flow of moral energy from one person to the other". The expression "in a perfect world without people who intend to prevent it" is used here on purpose, as according to analyses presented in sections JA5.6 and JA6, every good deed, which is done e.g. in the sight of immoral people, may be easily spoiled by immoral motivations, feelings, or actions of such people. Therefore, a moral totaliztic good deed, which is opposed by immoral people, instead of an increase of moral energy in people affected by the outcomes, could cause a decrease in this energy. However, because we only use the concept of totaliztic good deeds to qualify quickly thousands of everyday chores or intensions, which take a very short time to complete, and therefore which do not carry a lot of moral energy, it is not justified to loose a lot of time to qualify them precisely by considering all aspects and complications of reality. Therefore, in qualifying such small totaliztic good deeds, we are simplifying our task, by taking this assumption, that we live in a perfect world, in which everyone is moral. Because in such a perfect world every person would lead a totaliztic life, then the outcome of any our good deed would not be spoiled in it by immoral trouble-makers.
Depending on who is benefiting from the completion of given totaliztic good deeds, each single one of them can be qualified into one of the four major categories, as listed below. Differences between these categories, boil down to who is gaining moral benefits from a given good deed, namely whether the benefactor is a doer (means a person who completed a given good deed), or receivers of these good deeds (means people who are affected with outcomes of given good deeds). These categories are as follows:
(1) Defence - this is every vigorous counter-action against attempts of sinning, which shows the presence of all fundamental properties of totaliztic good deeds, although in the case of successful completion, it leaves approximately the same total amount of moral energy in all affected people - like the amount that would appear if this counter-action is not undertaken, or if it is completed but it finished with a defeat. Fundamental attributes of a totaliztic good deed, which must be manifested by every activity which is to be qualified as a defence, include: a) not undertaking the defence activity would cause that the opposite side would commit a totaliztic sin, b) undertaking the defence is to stop the opposite side from committing a totaliztic sin, c) the defence must be provoked by an aggressive action of the other side (i.e. the responsibility for creating a situation in which the defence is necessary, must lie in the other party than the party which is defended), d) in the success of this defence are interested also people other than the one which is defended, while this success for these other people is corresponding to a totaliztic good deed. Depending on who carries out the defence and who is defended, the good deed of defence can be further subdivided into self-defence, and defending of others. In turn both these sub-categories of the totaliztic good deed of defence have their exact opposites in the form of totaliztic sins of slavery and oppression.
(2) Stimulation or inspiration/assistance - this is a vigorous activity, which instantly increases moral energy only in all other people who are affected by the results, but it does not cause any noticeable change in the zwow energy of the doer. Depending on the purpose for which a given stimulation takes place, the good deed of stimulation can additionally be subdivided into a good deed of inspiration to take action, and a good deed of pulling someone out of problems. In turn both these versions of the totaliztic good deed of stimulation have their exact opposites in form of totaliztic sins of being caught, and suppression.
(3) Self-improvement - this is a vigorous activity, which instantly increases the amount of moral energy only in the doer, while energy zwow of all other people remains unchanged. Depending on the purpose for which a given self-improvement takes place, the good deed of self-improvement can additionally be subdivided into a good deed of inspiring oneself to take action, and a good deed of pulling oneself out of problems. In turn both these versions of the totaliztic good deed of stimulation have their exact opposites in form of totaliztic sins of self- victimising, and self-destruction.
(4) Progress - this is a vigorous activity, which instantly increases moral energy in all parties affected, means both, in the person/people doing a given good deed, as well as in all people who are going to benefit from fruits of this good deed. Depending on who supports the progress, and who actually makes it, the good deed of progress can additionally be subdivided into a good deed of helping, and a good deed of setting directions. In turn both these versions of the totaliztic good deed of progress have their exact opposites in form of totaliztic sins of exploitation and sacrifice.
Out of all categories of totaliztic good deeds, the most important is the good deed of defence. After all, it is the basis of survival, and in order for anyone to be able to generate moral energy, means to be able to do other totaliztic good deeds, such a person firstly must be able to survive. The good deed of defence is so important, that in fact totalizts have not only the right, to defend whenever they are attacked, but also they have the duty to show a continuous readiness for a defence, and also a duty to defend in all cases of detecting an attack. Because of the exceptional importance of the good deed of defence for totalizm, it is discussed in more details in separate subsection JC11.1 /?/. In this subsection JC11.1 /?/ is explained that, for example, killing in self-defence a robber, who arrived to our home with a gun and shows the intention to rob and kill us, is a totaliztic good deed. Furthermore, a similar totaliztic good deed is to force someone, who broke traffic rules and destroyed our car and then insisted that we pay him a compensation, to pay a compensation to us.
As this is explained in subsection JA2.4, all totaliztic good deeds have appropriate moral rewards written into them. These rewards are granted to people, who complete such good deeds. They (the rewards) are also written into a good deed of defence. These out of them, which was possible to identify by now, are described in subsection JC11.1 /?/. Practically this means, that even if the completion of a moral defence requires to kill someone, still otherwise to whatever religions say about this, such a defence killing receives a moral reward, not a moral punishment.
It is also worth noticing, that amongst the existing categories of totaliztic good deeds, only self-improvement can be accomplished in a separation from other people, e.g. through learning, increasing our skills, or by some self-improving exercises (e.g. "kung-fu" ("wushu"), "taj chi", "qi-gong", "aikido", "reiki", "arkatutos", "yoga", etc.; of course, a self-improvement is not accomplished, when we mindlessly stare in TV sets). Further two categories of totaliztic good deeds, namely inspiration and progress, require our continual and positive interaction with other people, by assisting them, facilitating what they are doing, giving them our moral support, removing painful obstacles which are hindering them, etc. This in turn means, that in order to generate in ourselves some kind of moral energy, which we later can spend on accomplishing goals, which depend on other people, we also must devote our time to some positive activity amongst, and for, other people. It is not important if this activity is bringing us a profit, or it is just an altruistic help. The understanding of the need to interact with other people is very important in present days, when adults show tendency to isolate themselves from others, to work in closed offices, to spend time with computers - instead of people, and to rest facing a TV set instead of another human being. For this reason, the totaliztic recommendation regarding doing totaliztic good deeds, could be formulated in following words:
"In our everyday life we should seize every opportunity, to do as many totaliztic good deeds as many we can. While doing them, we should motivate ourselves as much as we can that we are doing all these good deeds fully wholeheartedly - for the pure good of other people. Especially vital are good deeds, which we are doing anonymously for people which we do not know, and which we never meet again."
It should be noted that a habit of doing good deeds should be passed to our children as well. Especially, that present days children are encouraged to play "safer" games with computers, electronic devices, or to mindlessly steer in TV sets. Such isolated from the interaction with other people lifestyles, make impossible to generate moral energy, and they also make impossible to get idea about the importance of interacting with other people. The result is that without generating new amounts of moral energy, the existing amounts of this energy can diminish fast, thus leading to the moral suffocation of individual people and the whole societies.
Examples of good deeds from the category of "progress" include: writing a positive, constructive, polite, and morally supportive letter, inventing or building a highly productive machine, which is going to work for the good of many people, professional and effective completion of an activity, which is much needed by other people (if it is paid - then it is "progress", if it is unpaid - then it is "stimulation"), giving to a thirsty a glass of water, giving a formal agreement to do something that is very important for someone else, fast and satisfactory serving a client, and many more. A good deed of the highest rank (progress) could also be the entire effort of giving birth and then bringing up a child - but this is the case only when circumstances are adequate for having a child (i.e. when there are suitable conditions to provide for a proper growth and education of this child). For example, almost every mother by giving birth and then upbringing a child, is finally increasing her amount of zwow to such an extend, that later she is able to accomplish things which are almost impossible (i.e. which no childless women can accomplish, even if they are well situated financially). A totaliztic good deed of the progress type is also every activity, which leads to building a new factory that is going to produce useful products, but simultaneously is not polluting the environment, or which leads to keeping operational an old factory that is equally valuable, or which leads to opening a new business, etc. The requirements are here, however, that such a factory or business are well serving other people, are increasing moral energy in all people involved, are not polluting the environment, and are paying adequately their employees (i.e. are not oriented towards exploitation of their labour), etc. Capitalists and owners, who have such "fair" factories or businesses, in the light of totalizm - and contrary to the popular belief, are not "blood suckers", but goodies who with their initiative are furthering the progress for other people.
Examples of good deeds in the category of "stimulation" include: a large proportion of giving favours to someone (after all, during giving favours to someone, we increase moral energy in receivers, but not decrease this energy in ourselves), making a sitting place in a bus for someone with numerous packs and bags, polite and unoffending causing that someone extinguishes cigarette in a compartment for non-smokers, or teaching a new skill to someone who is willing to learn (if for free, then it would be a stimulation, if for payment, then it would be a progress).
In turn examples of good deeds from the category of self-improvement include: buying for ourselves some much needed equipment - e.g. a radio-telephone (if for a common use this would be a progress, if exclusively for our own use - this would be a self-improvement), reading a book, which contains a useful information (e.g. reading this monograph), learning a new skill (e.g. how to drive a car), taking an umbrella for a walk when it is going to rain, learning a skill of self-defence (e.g. kung-fu (wushu), or aikido).
Of course the list of good deeds does not finishes on the above, and practically to this category belongs every activity, even the most banal one, which removes from someone any obstacles limitations, sources of inconveniences or problems, which provides someone with something that opens for this someone new horizons, which allows someone to accomplish something that previously was impossible, etc. These activities do not need to be carried out with some extra effort or suffering. They simply can represent a satisfactory way of carrying out our everyday duties, chores, homeworks, etc. All what is required from them, is that they make someone pleased with them, increase someone's amount of moral energy, and that they do not carry out this increase of moral energy against the will of people affected.
On the list provided before, a total effort of giving birth and bringing up a child, was indicated as an example of a totaliztic good deed of the progress type. After all, it generates a huge amount of moral energy for all parties involved, i.e. within the person being born, in parents, in grandparents and other relatives, in the future spouse of this newly born person, in the country whose citizen it is, etc. However, somehow so happened that the whole issue of giving birth, and being born, was made by religions very complicated. For this reason it requires a clear explanation, what the stand of totalizm is on this issue. (Probably the main reason for such stand of religions in the matter of birth, is because birth usually involves sex, while almost all religions tend to qualify sex as one of sins - perhaps in order to prepare our civilisation to the not-too-distant arrival on Earth the female only civilisation, in which there are no sexual intercourses, and which multiplies through cloning (see subsection A3). Only in special circumstances, such as religious marriages, this label of a sin is being lifted from sex, and the sexual intercourse is converted into a "godly duty".) Well, according to totalizm, the very act of being born, definitely generates a large amount of moral energy in the person who is just being born. After all, such an act places this person somewhere on a crystal mountain of moral field (as explained at the beginning of subsection JA4) and allows this person to make further decisions regarding his/her life and living. Therefore, from the point of view of the person being born, the very act of birth, is definitely a totaliztic good deed (i.e. not a totaliztic sin). Therefore, contrary to religions, which for some reason call this act, an "original sin", totalizm could call it the "original totaliztic good deed". Actually, according to totalizm, every person which is being born, in the effect of this "original totaliztic good deed" receives a specific amount of moral energy, which in future we should be able to measure and to calculate very exactly, and which totalizm could call "the original dowry" that a new-born baby receives from his/her parents.
However, in totalizm, the birth is looking slightly different from the point of view of parents, especially mother. The reason is that according to the moral law, which is explained in subsection I4.1.1, and which is called the "Principle of Energy Conversion", every "original dowry" of moral energy, which the person just being born is receiving from parents, must originate from something. In order to put this in different words, "in order something new could be born, it is necessary that parents, who bring it to this world, supply to the process of birth an amount of energy, which represents the exact equivalent of the 'original dowry' that the new-born receives". This "original dowry" of energy, must practically be provided to everything that is newly born, not just to new-born people. For example, in order to bring to this world the philosophy of totalizm, I need to put up with a lot of additional effort, discrimination, and suffering, only a small portion of which is described in subsection A4. In order an inventor is bringing to this world a new machine, he/she must give to this invention enormous amount of energy by spending all his/her time and effort on research, by gaining a space and conditions for experimenting, by building and researching a prototype, by disseminating knowledge about this prototype, etc. In turn in order a mother is giving a birth to a new child, she, her husband, and all people involved, must also put a lot of energy. For example, she must be very careful, not to lift too heavy loads, must watch what is eating, must overcome frequent indispositions, etc. In turn the father must eat cold dinners, walk in unwashed shirts, and frequently live without sex, all this for the good of the new-born.
The problem with the "original dowry" is that this energy must originate from somewhere. Therefore, depending on the source that this "original dowry" comes from, the act of giving birth can be qualified either as a totaliztic good deed, or as a totaliztic sin (i.e. otherwise to the act of being born, which in totalizm is always a totaliztic good deed - if a new- born survives the birth and carries on through the life). If the "original dowry" energy, is supplied by parents, in the form of energy other then zwow, and only the process of birth converts it into moral energy, then such an act of giving a birth totalizm qualifies into the category of totaliztic good deeds (of the "progress" type). But if parents must supply this "original dowry" energy in the form of moral energy, which is being withdrawn from them, then totalizm qualifies such a birth into one of categories of "totaliztic sins". For our first example, let us consider the birth of totalizm itself. As this is explained in subsection A4, the birth of totalizm was oppressed by almost all people of authority, who had a direct influence on the bringing this philosophy to this world. As such, totalizm needed to be born at the expense of my personal moral energy. For this reason, the philosophy of totalizm was born in the effect of a totaliztic sin (of a "sacrifice" category), where I was the person who sacrificed myself for the good of this philosophy. (It is worth to note at this point, that according to what is written in subsection JA5.6 and JA7.2, this totaliztic behavioural sin of a "sacrifice", was compensated by my simultaneous emotional good deed of a "progress" type.) For the second example, let us consider the birth of the current knowledge on genetic engineering and cloning. (As this is explained in subsection A4, this knowledge is forced into people by "evil parasites", who intend to transform our civilization from a two-sexes one, into a female only civilization, which is going to multiply through cloning. Therefore these evil parasites are manipulating various decision makers, to push cloning of people fast forward.) This knowledge is being brought to our world because of corporations, militaries, and governments, pour countless resources into it. Therefore, in order to be born, this knowledge does not need to be born at the immediate expense of anyone's personal energy zwow. (Although, according to the "Principle of Counter- polarity" explained in subsection I4.1.1, it will eventually cause the loss of moral energy in many people.) Therefore, according to totalizm, the genetic engineering and cloning were born in the effect of a totaliztic good deed (although their births were simultaneously accompanied with committing numerous emotional sins).
This possibility to qualify births to both, good deeds and sins, causes that we must be very careful not to suppress births which depend on us, so that they would not turn into totaliztic sins because of this suppression. The major way of avoiding this suppression, is to not impose any restrictions on births. This means, that if anyone wishes to give birth to something, he/she should be allowed to do so. Especially this concerns young mothers, who - if somehow restricted, loose a lot of moral energy to bring to this world a new person. The result is that such restricted mothers suffer a "postnatal depression", which according to what is written in subsection JB6.3 /?/ and in subsection JA5.2, is just one of the numerous signs of the rapid reduction of moral energy in these particular mothers.
Another matter which frequently makes people wonder, and thus which should be elaborated here, is the problem of so-called "mercy killing". According to totalizm, in appropriate set of circumstances every activity can represent a totaliztic good deed, including ones which in the majority of circumstances are plain totaliztic sins (such as killing someone). After all, in totalizm, whether a given activity represents a good deed, or a sin, it is determined by the current course of the moral field, which in turn is defined by a set of circumstances which surround the performing of this activity. Therefore, there are circumstances, in which also killing another person could be a good deed. For example, a killed person could just be in the process of blasting a nuclear bomb in the centre of a huge city, thus potentially was about to take millions of lives loaded with their zwow energy. Thus, killing such a person would be a defence, which from the moral point of view, would represent a good deed. However, in all serious cases, including "mercy killings", totalizm strongly recommends to be very cautious what we do, and to not rely only on moral energy as an indicator what to do, but also to take other moral indicators under account, such as karma, our conscience, etc. This is because, when relying solely on a single moral indicator (in this case on moral energy), we could commit a human error in the judgement of situation, as in our considerations we could miss some vital circumstances which were hidden from our sight, but which significantly weighted on the situation. The result would be, that what we judged to be a totaliztic good deed, later could turn to be a totaliztic sin, with a very unpleasant karma to come back to us. Personally speaking, myself I would never volunteer to take a karma of killing someone on myself, and the only situation in which I would consider killing someone, is the situation of self-defence, where there is only a single choice "your life or mine" (although even then probably I would firstly consider wounding and incapacitating, and only if this would prove risky, I would consider a direct killing). Thus, instead of the "mercy killing", totalizm would rather recommend to help in committing a "mercy suicide" (i.e. euthanasia), in which the final act of the release of actions that would cause the death, would be left to a suffering person.
Totaliztic good deeds are not just activities which we can do or not, depending on our caprice. After all, through carrying out these good deeds we generate moral energy, which is absolutely necessary for our survival, and which is a kind of "oxygen for our spirit" (means the oxygen which keeps alive our counter-material body, which in subsection I5.1 is also called a "spirit"). Therefore, anyone's decision to not do totaliztic good deeds, is equivalent with a death sentence through "moral suffocation" that this person is issuing on himself/herself. In turn, anyone's decision to do good deeds in as large numbers as possible, introduces all these positive consequences that are described in subsections JA2.4, JA6, and JB2.1 /?/.
Otherwise than this is the case with totaliztic sins, the acceptance of effects of someone's totaliztic good deeds is a good deed in itself. This is because a person who accepts outcomes of someone's totaliztic good deed, instantly does not decrease anyone's moral energy, but rather increases this energy in all people involved. Simultaneously, a refusal to accept fruits of someone's totaliztic good deed, represents a totaliztic sin, as it decreases moral energy, or fails to increase it in at least some people involved, when existed an opportunity to do so. To provide here some example, taking a payment for a work, which was done properly and in a good faith, so that this work bears fruits that it increases someone's moral energy, is a totaliztic good deed. (A totaliztic sin would be to take payment for a work, which one has not completed, or completed but in a manner that decreases, not increases, someone's moral energy.). In turn, a refusal to accept a payment, knowledge, book, or anything that would increase his/her moral energy, and which he/she deserves to obtain, represents a totaliztic sin, because it prevents someone to increase his/her moral energy, when there was an opportunity to make such an increase.
Before we proceed to other parts of this section, to discuss totaliztic sins, we should again remind ourselves, that the concept of totaliztic good deeds is created with the simplifying assumption, that we live in a "perfect world", which is deprived immoral outsiders. Therefore this concept is only applicable to brief everyday chores, which do not take much time to complete, and which require instant decisions. However, if we need to deal with very laborious activities, which totalizm calls "moral work", then we need to drop this assumption and deal with the whole complexity of the real life. How to do this, is explained in section JA6.

=> JA5.2.
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