JA9. Totaliztic handling of spiritual matters Motto...
#1
@ Dr. Ing. Jan Pająk

JA9. Totaliztic handling of spiritual matters Motto: "In an unknown territory we can be misled most easily".

As this is described in more details in subsection I5, according to the new Concept of Dipolar Gravity, human beings are composed out of three basic components, namely out of: A) biological body, B) counter-material body (by religions and folk wisdom called "spirit"), and C) intelligent registers stored by the counter-matter from our counter-body (by religions and folklore named "soul"). Each single one out of these three basic components, has this property, that it displays its own needs, it obeys its own system of laws and rules, and it exerts its own influence on our lives. Therefore, according to totalizm, there are as many as three major dimensions, or components, to human lives. These are: a) our physical activities, b) our emotional life or feelings, and c) our intellectual life. In addition to these three basic dimensions identified and recognised by totalizm, our culture and religious tradition distinguished one more dimension, or component of life, which traditionally was called "spirituality". This dimension was devoted exclusively to satisfy needs of human souls. Unfortunately, although religions recognised the existence of two non-physical components of human beings, called "spirit" and "soul", they were confused in differentiating one of them from the other, and in describing their functions. Therefore, even the name itself for this additional dimension (or component) of human lives that is devoted to needs of the soul, is expressing this religious confusion, because instead of being named "souluality" is named "spirituality". Thus, this traditional name by a mistake seems to suggest, that it serves to needs of spirit, not to needs of the soul. However, in spite that totalizm revealed the inadequacy of this name, for the respect to our tradition it is going to maintain it. It only limits itself to defining exactly, what by the name "spirituality" totalizm understands. But while keeping the traditional name, totalizm simultaneously clarifies the confusion, that actually "spirituality" concerns the needs of human soul, not the needs of human spirit (after all, soul and spirit are not the same).
In subsections JA4 to JA6 we discussed how according to totalizm we should shape our physical activities. Subsections JA7 and JA8 explained to us how in the light of totalizm we should conduct our feelings. Now there is a turn, to explain in this subsection, how according to totalizm we should conduct our spirituality.
In the old, non-totaliztic understanding of spirituality for everyday use, it is usually defined as: "spirituality is everything that serves the satisfying of needs of someone's soul". Unfortunately, in such a definition, spirituality is an "unpolarised" entity. This means, the definition of this term, does not impose any quality requirements on it. Also the use of this term does not subject it to any criteria of assessment. Therefore in this traditional, unpolarised definition of spirituality, there is no distinction between "moral spirituality" (means morally beneficial for us), and "immoral spirituality" (means morally destructive for us). In turn without a capability to distinguish between these two opposite poles of spirituality, such a traditional, unpolarised understanding of this concept allows to "push people into darkness". Such pushing can be accomplished through persuading people into the completion of various practices or ceremonies, which could be claimed to be "spiritual" - because they have an indirect connection with "soul", but are enormously destructive to people. After all, as this is the case with all human activities, also activities qualified as "spiritual" can be either constructive or destructive, meaning in the understanding of totalizm either "moral" or "immoral".
Because of the wide spread of this "unpolarised" understanding of spirituality, so far under the terms "spirituality" and "spiritual activities" almost everyone understands something different. For some people, spirituality is to go to church every week, to put our own contribution to church's collection of money, and to participate in all important religious celebrations. For others, it is to eat vegetarian food and to be disgusted with people who eat meat. Further people are expressing their spirituality through regular meditations, or through refrying from sex. There are also people, who in the name of spirituality must belong to a specific religious sect, or to oppress believers of other religions. Etc., etc. Currently we have a real labyrinth of various understandings of spirituality, and different ways of fulfilling needs of the soul, in which an ordinary human being can easily get lost. Actually this confusing situation was introduced on purpose by the so-called "evil parasites" described in subsection A3, as in the spiritual confusion that we presently experience, it is easy for them to spread "parasitic spirituality" on Earth, means spirituality which is highly immoral and destructive for people. In this situation it is important that totalizm is introducing some sort of guiding recommendations or traffic signs, similar to tools which it is giving to us in respect to physical activities and feelings.
Because the Concept of Dipolar Gravity clearly defines, what human "soul" is (i.e. "registers in the counter-world" - see subsection I5.2), and what functions are fulfilled by it, totalizm is able now to define spirituality more precisely then the previous "unpolarised" traditional definition. Here is this totaliztic definition, which explains what actually totalizm understands by this idea: "spirituality are all activities belonging to the intellectual dimension, that an intelligent being is carrying out in order to intentionally shape in the software registers from the counter-world, such moral algorithms and records that turn to be the most beneficial for the future fate of this being". In order to express this with a different wording, totaliztic definition of spirituality explains in a decisively different (i.e. strict and qualifying) manner, what this idea actually means. The basic difference between the above, totaliztic definition of spirituality, and the previous, traditional definition, boils down to three matters, namely to the (1) belonging to intellectual dimension, (2) moral polarity of spirituality, and (3) shaping. Let us explain more exactly each one of these differences.
(1) Intellectual dimension. As this is explained in subsections JE3, JC11.8 /?/, JA1, and JA4.1, all activities of intelligent beings take place in so-called "moral space", which has three different dimensions, namely: (1) physical, (2) emotional, and (3) intellectual dimension. These three dimensions of moral space correspond to three dimensions of physical space, namely to (1) width, (2) depth, and (3) height. But in moral space every of these dimensions belong to a different component of us. And so, the physical dimension (1) belongs to biological body and to physical activities that this body carries out. The emotional or feelings dimension (2) belongs to our counter-body (i.e. to religious spirit) and to feelings that this counter-body generates. In turn the intellectual dimension (3) belongs to our registers (i.e. to religious soul) and to intellectual activities that it controls. For this reason, according to totalizm, all activities which are concerning our soul, and thus that are called "spiritual", must include a sizable intellectual component. Therefore totalizm is not qualifying to spiritual activities anything that only contains a physical effort (e.g. just carrying a heavy cross or figurine during religious celebrations), nor anything that contains exclusively emotional component or feelings (for example mutilating our body or self-whipping in the name of faith). In order to be qualified as spiritual, these activities must include also an intellectual component, means needs to be combined with thinking, reflecting, adding an intellectual purpose for it, etc. Simultaneously, the totaliztic definition of spirituality, includes into spiritual activities also these ones out of intellectual nature, which previously were not considered to be spiritual, e.g. reading or learning about totalizm, or carrying out our live according to the requirements of totalizm. Notice, that the discovery of this important requirement by totalizm, that matters to be qualified to spiritual category must include a significant intellectual component, changes a lot in spirituality. Many areas, which previously were considered to be "spiritual", according to this discovery, are not spiritual at all, and have nothing to do with spirituality.
(2) Moral polarity. In this area totalizm decisively acknowledges that - as everything in our universe, also spirituality can be either "moral" or "immoral". Therefore, according to totalizm, not everything that is somehow connected with needs of souls, actually serves for the benefit of those who practice it. Thus totalizm advocates the need for a strict qualifying of all spiritual activities into categories "moral" or "immoral", similarly as it does with physical and with emotional activities. Then only "moral" spiritual activities should be carried out, while "immoral" should be converted into "moral" ones, or abandoned. This need for qualifying also spiritual activities is a very novel idea, which was introduced only by totalizm. Previously people used to believe, that "if something is spiritual, it must be good for you, so go for it". The outcome was this multitude of deviations that we now observe in spiritual matters.
(3) Shaping. In turn, in the area of "shaping of our software registers", totalizm states that every possible object (including in this not only all living creatures, but also all inanimate objects), contains in the counter-world a kind of software registers, which are continually updated with every event that this object takes part in. These registers are described more exactly in subsection I5.2. These registers have such meaning for the object that carries them, that in fact they decide about future fate of this object. Therefore, in the vital interest of everything that exists in our universe, is to take care that the updates that are recorded in these registers, are always beneficial. Only then the future fate of this being or object, is going to take a beneficial course. Such a drive to shape our own registers from the counter-world in possibly most beneficial manner, is an essence of shaping of our spirituality. Of course, in order to accomplish such a most beneficial shaping, given beings must mainly complete spiritual activities, which in totalizm are defined as "moral". For example, according to findings of totalizm to-date, these beings must live so that in every area of their spirituality they pedantically obey moral laws. In such understanding, examples of activities from the area of totaliztic spirituality include, amongst others, lifting our knowledge in disciplines which do not serve directly our income, or satisfy directly our bodily needs (for example, increasing our knowledge on totalizm), protection of our karmatic registers from generating karma that we would not like to take back - means leading a moral life, keeping open channels of communication between our mind and the universal intellect - means amongst others praying and listening to whispers of our conscience, searching for new directions in knowledge, creative activity, and many others. Totaliztic spirituality includes also, amongst others, all activities, which are giving measurable effects and benefits, which are not directly oriented towards physical needs of our body, nor emotional needs of our counter-bodies - see subsections I5.1 and I5.2.
The previous (non-totaliztic) understanding of spirituality conceals several destructive problems. The most dangerous out of them boils down to qualifying into spirituality the activities, which previously were unjustly called spiritual, although in fact which had nothing to do with needs of souls, because they were missing their intellectual component (means because they were pure physical activities, or pure emotional experience). For example, previously meditation was qualified as a spiritual activity, although in spite of its name ("meditate" means "think"), the most popular form of meditation actually depends on the complete elimination of thoughts, thus on the removal of intellectual component from it. Similarly is with vegetarianism, which in the previous form was usually a purely emotional activity, while as such it has not contained any intellectual component and thus it would not qualify for the totaliztic definition of "spiritual".
Another dangerous problem with the to-date understanding of traditional spirituality depends on the fact that practically no-one, nor nothing, so far clearly told people how to distinguish spiritual activities which are fulfilling the totaliztic definition of "moral" activities, from the spiritual activities which fulfil the totaliztic definition of "immoral" activities. For example, if we find a way of adding an intellectual component to meditations and to vegetarianism, still so far no one was able to explain to us, how to distinguish such meditations, which are constructive - and thus "moral", from meditations, which are destructive - and thus "immoral". We also do not know which versions of, for example, vegetarianism extended by a intellectual component are constructive and moral, and which are destructive for health, and thus immoral. Seeing people, who whip themselves in the name of religion, pierce their tangs and cheeks for their God, or who mutilate their sexual organs, even if into their activities is added an intellectual component, still so-far we were not able to state unambiguously, whether they act morally, or immorally. Therefore, practically everything that somehow was connected with other world, so far was considered to be "good" spirituality - unless it visibly goes towards some crime or catastrophe.
With spirituality is a bit like with people who use computers. For the outside observer all of them look knowledgeable and busy with some constructive activities. But when one investigates more deeply, what actually these people are doing, then it turns out that only a part of them use computers wisely and constructively, as a tool of "moral" intellectual activities. This wise and constructive part of computer users, is writing useful programs, is using computers as tools of work or services that are needed by others, or is gaining necessary knowledge and information with the use of these computers. The remaining part of people, use computers foolishly, and even worse, for a destructive purpose, or for play. They write computer viruses, they sent nasty emails to other people, they crack codes in Pentagon and try to initiate a next world war, etc. Of course, in case of computers, experts already learned how to distinguish what type of these two activities a given person leads (although our legal system is not so clear about it). However, in relation to spirituality, we still need to find criteria of qualifying subsequent activities.
From the observations, which so-far totalizm managed to accumulate, for a criterion of qualifying someone's activities to a category "spirituality", or even worse to a category of "moral" or "immoral" spirituality, one should NOT use such indicators as:
A. Amount of time that one spends on prayers or in a temple/church/mosque. Although for totalizm prayers remain a main channel of communication with the universal intellect, during the prayers important is the intellectual component, and also the quality, effectiveness, and content, not a length, manifestation, or place in which it is carried out.
B. Loudness with which someone highlights his/her religiousness. 
C. Manifestation with which someone completes his/her religious practices. 
D. Positions in religious institutions that someone managed to accomplish. 
E. Number of non-typical capabilities that someone managed to master - e.g.
meditations, hypnosis, lying cards, ghost calling, crystal ball glazing, clairvoyance, forecasting, divining pendulum, making buzzing sounds, quoting holly books, etc.
F. Type of food that someone eats. For example, according to totalizm, thoughtless vegetarianism is not at all, an expression of someone's spirituality, but only an expression of obeying the manipulations of evil parasites - for details see descriptions from subsection JC9 /?/. As it turns out, evil parasites from UFOs exploit spirituality as an excuse to force vegetarianism onto those people, whom these evil parasites chosen to rob from their life energy. The reason is that the life energy is (amongst others) a carrier for someone's taste habits and memory of emotional history. In the result, those UFOnauts who later use life energy robbed from someone who eats meat, are craving to also eat meat. But UFO civilisation eats only synthetic food. Thus a UFOnaut, who absorbs life energy robbed from such a meat-eater, goes through real tortures, because it feels to eat meat, while meat is not available in civilisations of evil parasites. For this reasons UFOs make all people, whose life energy is extracted and exploited by evil parasites, to NOT eat meat. In order to make this not eating of meat more justified, they push people into belief that not eating meat increases someone's spiritualism. However, in my to-date research completed on UFOs, I met numerous people, who do not practice vegetarianism because they wish to be spiritual, but for a simple reason that after a UFO abduction they were hypnotically programmed to be disgusted with even a thought of eating meat. These people, although have nothing against eating meat, still are turned off with a great disgust each time they try to swallow even a smallest piece of meat. What I am trying to say here, is the conclusion of subsection JC9 /?/ that vegetarianism is imposed on people by evil parasites described in subsection A3, only because meat eaters are useless for evil parasites as donors of life energy. But in order to logically justify the need for the exploited people to become vegetarians, evil parasites explain for them this need with the excuse of spirituality (although, when this excuse does not work, such people still are hypnotically forced to become vegetarians).
In my to-date search for criteria of distinguishing between really "spiritual", and "physical" or "emotional" that pretends to be "spiritual", and also between "moral" activities in the area of spirituality, from "immoral" such activities, so-far totalizm managed to develop the following criteria:
1. The presence of intellectual component (i.e. intellectual dimension) in a given activity, combined with the simultaneous motivating this activity to the good of our soul, or from the need of our soul. According to the totaliztic discovery of the basic condition of qualifying something to the category of spirituality, this something must completely fulfil the totaliztic definition of spirituality, especially it must include the intellectual component. This in turn means, that if we do something and we want it belongs to the category of spirituality, then this something must contain a noticeable portion of our own thoughts, understanding, mental justification, reflections, mental creativity, etc. According to this criterion, spirituality is not at all a thoughtless reciting prayer beads that were formulated by someone else, but spirituality is e.g. constructive communicating with the universal intellect in our own words and thoughts. Spirituality is not e.g. tiresome although thoughtless carrying a heavy cross or a figurine around a church, but is e.g. mental reflection on the suffering of Jesus, combined with the simultaneous carrying a cross to experience in person how painful must feel to be Jesus. Spirituality is not at all refrying from eating meat because we feel disgusted by meat, but it is spirituality to refuse for higher reason to eat a piece of meat for which we just have a temptation, but the calories of which are not needed by our obese body, combined with the simultaneous mental reflection that we devote this our refusal to extend the life of an animal that provides this type of meat. Actually, if one considers this criterion, then many activities which previously were claimed to be "spiritual", turns out to have nothing to do with spirituality. Examples include many forms of traditional prayers, religious festivals, typical thoughtless "meditations", majority of vegetarianism, and many more. Simultaneously, many activities which previously were not considered spiritual, actually belong to this category. As an example consider reading this monograph, or leading totaliztic life.
The above should be complemented with an information, that if it turns out that some activity does NOT fulfil the definition of "spiritual", because it does not contain an intellectual component, but for some reasons we wish, or are forced, to complete it, then it can be easily converted into spiritual in the totaliztic understanding, through adding to it morally oriented intellectual component.
2. Constructive balance between spiritual activities and physical activities or/and feelings. According to this criterion, as "moral" we should consider every type of spiritual activity, which either is extending and improving physical activities, capabilities, effectiveness, or feelings, in ourselves, or in anyone within our sphere of influence, or at least which is not causing a decrease in these activities, capabilities, effectiveness, or feelings in anyone out of all parties involved. In turn "immoral" spiritual activities are all activities which disorganise, suppress, or distort effectiveness or capabilities to act or to feel, either in ourselves or in anyone from our environment. Putting the same in other words, "moral" is every well balanced spirituality which lifts upwards someone's physical potential or feelings, whereas "immoral" is every spirituality out of balance, which pushes physical potential or feelings down. Examples of spiritual activities, which according to this criterion would be decisively "moral" can be exercises type "tai chi" (or "kung-fu" ("wushu"), or "aikido", or "qi- gong"), which contain an intellectual component and simultaneously increase our physical capability and feelings, and which intensify our moral power, perseverance, resistance to pain, and self-defence capabilities. In turn examples of spiritual activities, which according to this criterion are decisively "immoral", can be, amongst others, permanent mutilation of ourselves with the intellectual justification that we do this in the name of religion, or installing in a given temple very loud speakers, which wake up everyone in the hours of the most effective sleep, and force everyone to subdue his/her own routine to the course of the prayers imposed by creators of given religion.
3. Location of control. According to this criterion, as "moral" should be considered every possible activity, including in this also "spiritual" activities, which are entirely under control of a person who carries them out. This means that a moral spiritual activity, is an activity which is carried out at the time and situation that this person chooses, and which is helping this person in accomplishing life goals that this person places for itself. In turn "immoral" are all these activities, to the completion of which a given person is somehow forced, and therefore which make more difficult accomplishing life goals by this person (i.e. which holds back, instead of helping, the accomplishment of these goals). Putting the same in other words, "moral" are all these aspects of spirituality, the control over which is in the hands of people who carry them out, whereas "immoral" are all these spiritual aspects, which exert their control over people who carry them out, and thus which dictate to people what, when, and how they should do. Therefore, for example, according to this criterion, "immoral" spirituality would be an addiction to everyday meditation (that contains intellectual component), which would force a given victim to meditate even when there would be a very important work to be done, i.e. when the outcome of this work would influence a lot in the life of this person. "Immoral" would be also an "absolution" which imposes on a sinner the duty of everyday going to church, in spite that this going would disorganise the life of a given sinner. In turn "moral" according to this criterion would be all motion exercises type of "tai chi", "chi-kung", "kung-fu", "aikido", "yoga", etc., which are a kind of motion meditation with intellectual component, that helps in accomplishing personal goals, and which would be carried out only in time that a given person would choose voluntarily, and which would not disturb anything that this person is doing.
4. Gain or loss of moral energy. According to this criterion, as "moral" we should consider every possible human activity, including into this number also activities which by people who complete them are considered to be "spiritual", which increase moral energy in at least one person involved, without simultaneous depletion of this energy in anyone out of people affected by this activity. In turn by "immoral" activity, one should understand every human activity, which depletes moral energy in at least one of the parties involved. In order to express the same with different words, moral spirituality replenishes moral energy in all parties involved, or prevents the dispersion of this energy, while immoral spirituality depletes moral energy in at least one party involved. Therefore, for example, according to this criterion, taking part in an aggressive crusade or a holly war, or attacking and killing a member of other religion, is an immoral activity - although defending ourselves from an aggressor which attacks us in the name of his god, is a moral activity, even if it requires killing our aggressors. Similarly, all forms of meditations or psychokinesis, which exhaust their participants and are dangerous for their health, are "immoral" activities. Immoral is also loud calling to conduct prayers carried out at 4 am, which wakes up and deprives the resting also all those people from neighbourhood who do not believe in such prayers. However, exercises, such as Chinese tai-chi, chi-kung, kung-fu, Japanese aikido, Hindu "yoga", etc., which replenish moral energy, carried out in proper circumstances, are "moral" type of activities.
5. Karma. According to this criterion, as "moral" we should consider every possible human activity, including in this also activities which by people who complete them are considered to be "spiritual", which generate karma that we are willing to accept back. In turn by "immoral" activity, we should understand every human activity, which generates karma that we are not willing to accept back. In order to express the same with different words, moral spirituality generates in the doer wanted karma, while immoral spirituality generates in the doer unwanted karma. Therefore, for example, according to this criterion, aggression and killing someone in the name of God, even if this person is a heretic, is an immoral activity. In turn helping an orphan, or a sick person, are "moral" type of spiritual activities.
6. The obedience of intentions of the universal intellect, objectively verifiable with "unanimity rule". In spiritual matters somehow happens so, that the more someone is wrong in them, the more is convinced that he/she is right but other people are at wrong. Therefore, the more someone's actions run against intensions of the universal intellect, the more this someone believes, that whatever he/she is doing is corresponding exactly to what the universal intellect asks us to do (i.e. such home-made gurus of spirituality usually believe that "I am right, all others are wrong"). In this matter, subsequent gurus, and sometimes whole religions and cults, behave similarly like this driver, who after the entering a highway hears a warning in the radio "attention, attention - some crazy man is driving on the highway against the traffic flow", for which he reacts with a scream of condemnation - "if only one - I see hundreds of them". But if a given spiritual activity is really morally correct, then it must obey the highly objective "unanimity rule" described in subsection JA1. (This rule is an outcome of the "canon of consistency" described in subsection JB7.4. The "unanimity rule" 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".) This in turn means that with the use of this "unanimity rule", which works in the entire universe, the moral correctness of a given spiritual activity always can be objectively verified and confirmed. Furthermore, this verification and confirmation can be accomplished not with just one, but independently with several tools of totalizm. Putting this in other words, a moral spirituality can be objectively confirmed as "moral" with the use of several different indicators/criteria of the moral correctness; also an immoral spirituality can be objectively disclosed as "immoral", simultaneously by several different indicators/criteria of the moral correctness. In order to provide here an example, according to the content of subsection JA6.4, the activity of accomplishing a resonance nirvana through meditations, represents an "immoral" spirituality. After all, it depends on repetitive gaining benefits, which someone does not earn - means it displays the disobedience of the moral law that "everything must be earned", and thus it disobeys the intension of the universal intellect (means it is "immoral" according to the criterion described in this item). Therefore, if one submits the activity of accomplishing resonance nirvana, and submits all circumstances which accompany it, to a judgement from any one of criteria described in this subsection, then after such an analysis, it must turn out, that it is judged to be an immoral activity by each of these criteria. For example, according to criterion 2 ("Constructive balance between spiritual activities and physical activities") listed before, resonance nirvana is immoral, because the skill of accomplishing it causes a drug-like kind of addiction - those who know how to accomplish it, begin to direct the whole their life to repetitively reach it. It is also immoral according to criterion 3 ("Location of control"), because at the moment when someone learned how to easily accomplish it, it takes over the life of this person and turns into a kind of drug-addiction. It is immoral even for criterion 4 ("Gain or loss of moral energy"), although the mechanism it uses is just based on the temporary boosting a level of moral energy. It is so, because the discovery of a method, by which one can boost his/her moral energy without any effort, and reap all benefits which come with it, in long term lead to a complete discouraging of a given person to increase his/her moral energy via a systematic labour and completion of multiple totaliztic good deeds. Finally, it is immoral also for criterion 5 ("Karma"), for several reasons explained in subsection I5.9. In addition to a resonance nirvana, also other examples of moral and immoral spirituality, provided in this subsection, document that if something is immoral, in fact it is immoral according to every single criterion, with the use of which it is categorised/judged (e.g. consider these loud speakers in temples, which wake up and order to pray in hours of the best sleep). In turn, if something is moral, then the moral correctness of it is agreeably confirmed by all criteria simultaneously (e.g. consider these motion and mental exercises of type "tai chi", "chi-kung", "kung-fu", "akaido", "yoga", etc.). This in turn indicates, that also all previous examples of spirituality from this subsection, fulfil this immensely important for totalizm "unanimity rule" described before. 
Although the above criteria represent only a humble beginning of totaliztic description of spiritual activities and morally correct spiritual behaviours, still they provide us with first indicators as to in which direction our spiritual activities should develop according to totalizm. This is especially important to people who practice totalizm. After all, "spirituality" is one of these areas, which are exploited most frequently by the evil parasites (as this is explained in subsection VB3 /?/), to push naďve people into darkness. Therefore, before we ourselves start to practice some form of "spirituality", to which someone, or something, forcefully tries to convince us, claiming that it is good for us or for our soul, we firstly should check it with the use of the above definition and criteria, in order to objectively verify whether in fact it is "spiritual" and whether it is "moral".

=> JA10.
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