JA13. So let us summarise what we have learned so- from the content of this volume
@ Dr. Ing. Jan Pająk

JA13. So let us summarise what we have learned so- from the content of this volume
This brief subsection is just to summarise most basic ideas, expressions, and words of totalizm, which we learned studying this volume. In order to notice easier this new terminology of totalizm in the text below, explanations for each one of them are emphasised with bold letters (like this one). Of course, each one amongst these basic ideas and words is thoroughly explained in various chapters of this monograph, so that if someone chooses to adopt totalizm in his or her life, he or she needs to understand perfectly each one of them. Because of these comprehensive explanations that are provided in other areas of this monograph, this subsection provides only the bare minimum about each idea and each word - just enough for the reader to know what this is all about. But if you notice that you still get entangled in the brief descriptions from this subsection, and find these descriptions too theoretical, you should not hesitate to skip through them without reading, and proceed directly to the next volume. Only later, when you meet a word that you do not understand, try to return to this subsection, and find out what this word actually means.
The most basic fact, which can be proudly announced regarding totalizm, is that - otherwise than this is the case with almost all other philosophies, totalizm was never "invented", or "given" to us. Totalizm is simply an outcome of applying a new scientific theory, called the Concept of Dipolar Gravity, to everyday life situations. (The Concept of Dipolar Gravity is described in chapters H and I.) Totalizm was derived from this new Concept of Dipolar Gravity, in a manner similar like in physics are derived new equations, which describe the universe around us. Thus, new findings of this concept, are the major source of such a huge effectiveness and success of totalizm. For example, one of the most vital contributions, that this new Concept of Dipolar Gravity introduced to totalizm, is the discovery of the so- called "moral field" that previously remained unknown. This moral field, alike the gravity field, is also a primary field of our universe. It behaves similar to the gravity field, but it interacts with thoughts, motivations, attitudes, and feelings of people (instead of interacting with objects and masses - as the gravity field does). Moral field is a mirror copy of gravity field. Similarly like this is the case when masses are moved upwards, or uphill, in the gravity field, also someone's motivations can be moved upwards, or uphill, in this newly discovered moral field. When such an uphill movement of motivations occurs, a specific moral effort, or work, needs to be done. The reason is that this newly discovered "moral field" has a structure very similar to gravity field. It allows to clearly distinguish, which our mental efforts are going upwards, and which our intentions are going downwards in this moral field. Namely, when someone's motivations are going downward in the moral field, then similarly as when someone goes downward in the gravity field, NO work of lifting needs to be completed. Thus a downhill motion in the moral field is easy, effortless, and pleasurable. In turn an upward movement in the moral field always requires an effort to be put into it.
The fact that the Concept of Dipolar Gravity disclosed existence of the moral field, bears countless practical implications for us. Let us now list a few most important of these implications. For example, the existence of moral field explains why there are two moral poles in everything that takes place in our universe. This means that the operation of moral field explains, why everything that takes place in our universe, is either “moral”, or is “immoral”. Well, when one realizes that there is such thing as this moral field, which is a kind of a steep field similar to gravity, then every motion that is done within the range of this field, must either go uphill, or go downhill, in this moral field. The moral field is somehow so designed, that everything that goes uphill in this moral field, simultaneously fulfils the definition of being "moral". In turn everything that runs downhill in this moral field, simultaneously fulfils the definition of being "immoral". For this reason, at the moment when we begin to understand the concept of moral field, we also start to understand clearly the concepts of "moral" or "immoral". Furthermore, the moral field allows also to establish precisely, what is more, or is less, moral or immoral from something else. For example, the more moral from others are all these activities, which run more steep uphill in the moral field (in turn, for immoral things: the more immoral from others are all these activities, which run more steep downward in the moral field). Because when we go uphill in any possible field, including also this moral field, we need to put a significant effort (work) into this motion, the existence of the moral field causes that "everything that is moral, is also difficult to accomplish, and requires an effort to be put into it", and "everything that is immoral, is also easy to accomplish, and does not require any effort to be put into it". (Notice that these rules apply to everything that is moral or immoral, e.g. to peace and war, to truth and lie, to improving and spoiling, to earning and stealing, etc.)
The moral field shines a totally different light onto the totaliztic understanding of "moral" or "immoral" human actions. The reason is that, because of the existence of the moral field, no human action in itself, is neither "moral" or "immoral". This action only becomes "moral" or "immoral" in the effect of motion that it undergoes in the moral field (i.e. the action is "moral" - when it ascends upward in the moral field, or "immoral" - when it descends downward in the moral field). In turn a current configuration of the moral field, depends on the circumstances in which a given action takes place. This means, that whether a given action is "moral", or is "immoral", in totalizm depends entirely on the configuration of momentary circumstances, in which a given action is carried out, and does not depend on the action itself. In the light of totalizm, exactly the same action, one time can be "moral", another time can be "immoral" (as an example consider slapping someone who lost conscience, and slapping an anonymous passer by who is peacefully walking on a street, or digging a garden and digging a public road). Therefore, in order to qualify a given action to a category "moral" or "immoral", totalizm requires from us to learn exact circumstances, in which this action occurs. Totalizm never allows to consider actions in separation from circumstances in which they occur, and always requests to carefully determine how these actions are relating to the moral field that is formed by these circumstances. All mistakes in the correct qualifying actions to categories "moral" or "immoral", according to totalizm, always result from errors in our evaluation of circumstances, and thus the moral field, in which these actions are to take place.
The existence of moral field, and the existence of clearly defined moral poles (i.e. the pole "moral" and the pole "immoral"), causes that every form of human activity can be carried out either in a moral manner, or in an immoral manner. Therefore, all manifestations of human activities which we see around us, we can, and we definitely should, qualify to one of two basic categories, namely to "moral" or to "immoral". And so, in life we meet people who intuitively or intentionally practise a moral philosophy called here totalizm, and other people who practise a highly immoral philosophy called here parasitism. Such moral people this monograph calls "totalizts", while such immoral people it calls "parasites". All intelligent organisms, in this monograph called “intellects, can and should be classified into one of these two major classes of totalizts or parasites. For example, there are managers of various institutions, or politicians, whom the philosophy that they practice qualifies either into the category of totalizts, or into the category of parasites. There are even entire institutions, and even countries, which because of the philosophy that dominates in them, qualify themselves as either totaliztic institutions or countries, or parasitic institutions or countries. Of course, there are also scientific institutions, as well as individual scientists, which in every their activity intuitively climb uphill in the moral field, and thus practice the moral science that we should call the "totaliztic science". But there are also scientific institutions and individual scientists, which should be called "parasitic science". For this parasitic science and parasitic scientists, in everyday life already a popular name was coined of the "orthodox science". Therefore, this monograph keeps this popular name, only clarifying in subsection H10 what exactly one should understand by it. (Notice that the philosophy that is adhered by the science and by scientists commonly named "orthodox science", is definitively a philosophy of parasitism. Thus, according to subsection H10, the name "orthodox science" is actually a polite synonymous to a name "parasitic science".) People, institutions, and entire countries, may act morally telling truth, practicing peace, and doing good deeds, or may act immorally – lying, instigating wars, and spreading evil. Although this qualifying into categories "moral" or "immoral" is actually carried out by the behaviour of interested parties themselves, we, means people who are affected by this behaviour, in our own interest should start to notice it, categorise it, and name it correctly. After all, when such qualifying and naming is correctly accomplished, it becomes obvious for us, what we should expect from this people, institutions, or countries, and how we should relate to them.
The existence of moral field puts also a different light on such human behaviours as "going along the line of the least intellectual resistance", and "going against the line of the least intellectual resistance". As we know jolly well, many humans prefer to live their lives by "going along the line of the least intellectual resistance" - as this is an effortless and pleasurable kind of behaviour. But if one analyses this behaviour from the point of view of moral field, then it turns out, that going along the line of the least intellectual resistance, is equal to going downhill in this moral field. Therefore, this is a decisively "immoral" type of behaviour. The reason is that, the line of the least intellectual resistance represents the path downhill, along the steepest gradient/slope of moral field. In this way, by knowing a simple rule, that "moral is everything that goes against the line of the least intellectual resistance", now we start to understand, why one of the recommendations of totalizm states: "in all matters always do the exact opposite to what the line of the least intellectual resistance prompts you to do" (see subsection JA4.1).
While addressing the matter of motion along the line of the least resistance, it should be mentioned that totalizm distinguishes as many as three different such lines. For moral phenomena these lines are equivalents of three basic dimensions from the three-dimensional physical space designated by a height, width, and depth. (In three-dimensional moral space equivalents of these three physical dimensions are intellectual effort, physical effort, and feelings.) A line of the least intellectual resistance is that one, which requires the least mental effort, meaning the least thoughts, memory, knowledge, logic, etc. It is usually selected by immoral people and other immoral intelligent beings. The extension of this line in the opposite direction is the line of the highest intellectual effort. This one is selected to be followed by people of highly moral philosophy. In turn a line of the least physical resistance is the one, which requires the least physical work (thoughtless type). Along the line of the least physical resistance always move the untamed nature (e.g. by rivers flowing downhill of mountains, by electricity, etc.), and especially lazy people. The extension of this line in the opposite direction is the line of the highest physical effort. This one is selected in action of people usually described as "workaholics", or less politely as "strong but stupid". Finally a line of the least emotional resistance is the one, which requires the smallest contribution of feelings into a given action. Along the line of the least emotional resistance always act people usually called "cold" or "deprived of feelings". The extension of this line in the opposite direction is the line of the highest emotional contribution. This one is selected in action of people usually described as "exalted", or less politely as "hysterics". In relationship to moral field, all these three lines run in three different directions, namely all of them are mutually perpendicular to each other - see their more comprehensive descriptions in subsection JA4.1. Out of all three of them, only the line of the least intellectual resistance (and also the line of the highest intellectual effort) are coinciding with the greatest gradient/slanting of the moral field slope. As examples of these three lines consider two methods of sewing tens of buttons to a new suit: (1) with hands, using an ordinary needle and thread, and (2) with a sewing machine. The hand sewing would be more aligned to the line of the least intellectual resistance then machine sewing, because it almost does not require any mental and technical skills, although it requires putting a sizeable physical effort. In turn the machine sewing would be more aligned with the line of the least physical resistance then the hand sewing, because it almost does not require any contribution of physical effort, but it requires putting an intellectual effort. But when during the completion of any of these methods someone missed the button and sewed his/her own finger, then for example, responding in an anger he/she could throw the suit to a rubbish tin, acting along the line of the least emotional effort. Of course, in real-life, various current circumstances would additionally alter the course of the moral field, making it to run closer to one of these two ways of sewing. Humans and other intelligent beings must be aware of the existence of these three different lines of the least resistance, in order to be able to determine what is good for them, means to be able to choose actions, which are "moral" because they are "running against the line of the least intellectual resistance" and "along the line of the highest intellectual effort". (But notice that whatever "runs against the line of the least physical or emotional resistance" and "along the line of the highest physical or emotional effort" is NOT "moral" at all.)
When we start to analyse such ideas, as moral field, going along the line of the least intellectual resistance, motion of our motivations within moral field, etc., then we notice that there are definite regularities in ways these ideas relate with each other. Two examples of such regularities we already brought to light before, when we discovered that "everything that is moral, always runs uphill in the moral field", or that "everything that is moral, is difficult to accomplish, and requires an intellectual effort to be put into it". These regularities are very similar to these ones, which are described by physics, when it analyses gravity field, potential energy, motion of masses in gravity field, etc. Because physics named the regularities that it describes, with the term "laws", therefore totalizm introduced a term "moral laws". By the term "moral laws", we should understand laws, which describe mutual relationships between basic ideas explained in this subsection, such as moral field, moral energy, motivations, feelings, intellects, motion of human motivations within moral field, etc. As everything from this subsection, also moral laws will be explained in more details in the further parts of this monograph (see subsections JB3.4 /?/ and I4.1.1).
Moral laws clarify even further the position of moral poles. Because of the existence and operation of these laws, as "moral" must be defined everything that is agreeable with the moral laws. In turn as "immoral" must be defined everything that runs against moral laws. In the light of these new definitions, the only rule of totalizm to "pedantically obey moral laws" can be simplified to the rule "do in your life only these things, which totalizm defines as moral".
The existence and operation of moral laws, places people in the situation of necessity of making continuous choices regarding their behaviour in relation to these laws. After all, in whatever people do, they can either choose to do it in such a manner that obey these moral laws, or do it in such a manner that they disobey these laws. This means that people can either in their lives mainly do mentally difficult and laborious things that run against the line of the least intellectual resistance, and thus is agreeable with moral laws, or mainly do mentally pleasurable and effortless things that run along the line of the least intellectual resistance, but are contradictory to moral laws. In turn these two choices of basic behaviours in life, lead to the development in people two opposite philosophies of life, or two opposite stands concerning everyday living. In this monograph these two opposite philosophies are called "totalizm" and "parasitism". Totalizm is the philosophy of life, or the stand taken about the way of conducting our lives, which says that we always should "pedantically obey moral laws" - means that we always should do only things which run upward in the moral field, or which totalizm describes with the use of word "moral". Thus totalizm chooses to complete only these actions, which are agreeable with our current priorities and preferences, but which run against the line of the least intellectual resistance, and therefore which constantly require from us to put significant effort and labour in everything that we do.
(It should be stressed here that the moral, peaceful, positive, constructive and progressive totalizm described in this monograph, in all languages should be spelled with the letter "z". This letter distinguishes it clearly from the whole array of very destructive parasitic philosophies, which usually are described under the name of “totalitarianism”, but sometimes are also referred to with the word totalism, but spelled with the letter "s". For the same reason all words related to "totalizm", such as "totalizt", "totaliztic", etc., also should be spelled with the use of letter "z".)
Depending on how a given person knows about the existence and operation of the moral laws, which this person obeys in his/her actions, totalizm can be further subdivided into "intuitive totalizm", and "formal totalizm". Intuitive totalizm is the one, in which people at the conscious level are unaware of the existence of moral laws, therefore they intuitively obey these laws only because their counter-organ of conscience is telling them to do so (for details see descriptions from subsection JA10, I4.1.2 and I5.3). In turn formal totalizm is a philosophy, in which people learned cognitively about the existence of moral laws, know that there is such thing as totalizm, and also know already various tools that totalizm offers to them, to obey moral laws better. Therefore they obey moral laws in a fully aware, intellectual manner, through the everyday application of various tools that the philosophy of totalizm is equipping them with for a more effective living according to the requirements of these laws.
The introduction of the name "totalizm" for the positive philosophy described in this monograph, has this consequence that it forms the need to introduce also several further names which are outcomes of totalizm. For example there is a need for the term that should be spelled as "totalizt", and "totalizts", to denote a person, or people, who adhere to totalizm. If we would like to specify, which one out of two basic versions of totalizm a given person practices, we could use names "intuitive totalizt", or "formal totalizt". There is also a need for introducing the qualifier "totaliztic" for describing all attributes and subjects, which relate to totalizm, or originate from totalizm. Although these words in the first moment may seem unfamiliar to our eye, with time we get used to their spelling, while they allow to distinguish excellently subjects discussed in this monograph, from terms like "totallist", "totallists", or "totallistic", which are used by a negative philosophy that bears a similar name, and also are used by some other unrelated concepts.
Parasitism is a philosophy of life, or the stand taken about the way of conducting our lives, or a type of moral disease, which represents the exact opposite of totalizm. (This is why parasitism is a major adversary, or enemy, of totalizm, and also why parasites always instinctively attack totalizts, and try to destroy them.) Parasitism takes a stand that in life we should "disobey every possible law, unless forced to do otherwise". This means that the adherers of parasitism disobey moral laws, as well as disobey every other kind of laws about which they believe they can get away without obeying them. Parasitism does not need to be learned, or intentionally practised, as it always appears naturally when a given person, or group intellect, follows the line of the least intellectual resistance, and refuses to obey whatever it should, thus rolling itself effortlessly down the slope of moral field. After all, such effortless rolling downhill in moral field requires that a given person must refuse to obey anything that it should obey (i.e. refuses to obey anything that requires putting an intellectual effort into it). But in spite that it eventuates naturally, parasitism is a distinct philosophy, which has a recognizable form, and which always displays the same set of distinct philosophical features - see chapter JD. For example, adherers of parasitism almost never follow any rule (or more strictly, they always follow the rule "to not follow any rule"), they always act at their internal impulses, they always choose the solution, which is the easiest way out, they always willingly do only these things, which bring them power over other people, wealth, or fun, and they always viciously attack adherers of totalizm over whom they feel to have some advantage of power (although they never attack anyone that they consider to be stronger than them, as this would require an effort and courage - quantities that they never spare). Parasitism is naturally acquired by all these people, who believe that in life they should do only pleasurable things, which require little effort, or no effort at all. Unfortunately for the parasites, all pleasurable things by definition must run along the line of the least intellectual resistance. Therefore, these things slide the person who does them, steeply downwards in moral field. Of course, one cannot infinitively fall downhill. Therefore practising a parasitism always finishes with a catastrophe (on a similar principle, as solar systems, which always follow the line of the least resistance, at the very end always reach the state of an astronomical "black hole"). For this reason, in the light of totalizm, practising a “refined parasitism” is even worse than living an immoral life. This is because these ones who live immoral lives have limits how bad they could be, while these ones who practice parasitism, have almost no limits for their evilness. It is rather shocking, that in spite of being so anti-moral, parasitism is so dominant presently on Earth, and that everything, starting from our mass media, and finishing on numerous religions, are promoting parasitic ways of living. To make it even more anti-moral, in order to be able to lead such a pleasurable life, people who adhere to parasitism, always need someone else who does all the work for them, while they only reap fruits of this work and do nothing. Therefore adherers of parasitism can only survive, if they turn others into slaves, and then live from these slaves by exploiting them in a thousand and one different ways. This is the reason why, the adherers of this philosophy, are called "parasites" in this monograph. Because of this necessity to have slaves who work for them, parasites lead lives of intelligent parasites. (This parasitic life is the reason for the name "parasitism" being used to describe their philosophy.)
Depending on the way how parasites disobey moral laws, there are two versions of parasitism. In this monograph they are named the "primitive parasitism" and the "refined parasitism". Primitive parasitism is the one, in which adherers do not know yet about the existence of moral laws. Therefore they disobey these laws simply by brutal breaking them. People on Earth currently practice primitive parasitism. In turn refined parasitism is the one, when the adherers already know about the existence of moral laws, therefore they do not break them, but carefully work their way around them. If parasitism is practised by a large institution, a country, or a whole civilization, we call it institutional parasitism. Institutional parasitism has this terrible property, that it forces parasitism on everyone who is within sphere of influences of a given parasitic institution. Therefore, if institutional parasitism overtakes a whole civilisation, then there is no escape from this moral disease, and everyone must become a parasite, while the whole such civilization finally must self-destruct itself.
In order to lead a highly moral life, totalizts need some kind of indicators which tell them which their intentions are moral, and which are immoral. In this way totalizm developed several different "indicators of moral correctness". These indicators are simply various moral quantities (e.g. forms of moral energy), which allow to judge morally human actions. A good example of them is a concept of "sins" (and its opposite - means "good deeds"), which for the majority of religions on Earth are the only indicators of the moral correctness that these religions use. Totalizm either discovered these indicators by itself, or adopted them from other areas. They tell everyone who wishes to know, what is moral, and what is immoral in the light of totalizm. Thus they indicate clearly, what is OK to do - according to totalizm, or what totalizt should not do at all. Totalizm already uses several such indicators, and further ones are in the process of being identified and introduced (see subsection JA2.3). Examples of these already in use include: (1) moral field (i.e. totalizm considers to be "moral" everything that is going upward in the moral field) - note that the so-called line of the least intellectual resistance is a line which passes downhill along the steepest slope of the moral field, and thus which indicates what is the most "immoral" in a given situation, (2) moral energy (i.e. totalizm considers to be "moral" every action that increases the amount of moral energy accumulated in counter-bodies of all people affected by this action, or that prevents them from the decrease of this energy), (3) karma (i.e. "moral" is everything that produces a karma that we are happy to accept back), and several further such indicators. The wonderful thing about our universe is that everything in it is either moral, or immoral. Therefore, if something is moral, than all these indicators confirm to us unanimously that this is moral. In turn if something is immoral than all these indicators confirm to us unanimously that this is immoral. This "unanimity rule" makes the life of totalizts much easier and simpler, because whenever they face a life situation, that they do not know whether the intention they wish to complete is moral or immoral, they always have a whole array of indicators to guide them, so that they do not make errors in their judgement, and thus they avoid doing immoral things.
The next idea, which is the outcome of moral field, is intelligent moral energy. We can understand this moral energy better, if we consider a case of moving something upwards, or downwards, in gravity field (gravity field is very similar to moral field). Such a motion within the range of gravity field causes, that we always either accumulate, or disperse, a form of energy, which in physics is called "potential energy". For example, if we would like to lift a heavy load uphill in gravity field, we either need to use an electric motor, which consumes (for this lifting) a specific amount of electrical energy (that we need to pay for), or we need to lift it on our back, thus consuming a specific amount of our own biological energy (which we need to get from our expensive food). Similarly is with moral field. If we move with our actions uphill in this moral field, we accumulate via these actions a specific amount of moral energy (in totalizm this moral energy sometimes is also called "zwow"; the term "zwow" is an abbreviation from the Polish words "Zasob WOlnej Woli" - meaning the "amount of free will"). In turn when we do something that moves downhill in this moral field, then we disperse from ourselves an appropriate amount of moral energy. Of course, the concept of intelligent moral energy is much wider, and includes all possible cases of completing a moral work, or an immoral work. The detailed description of this concept is carried out in several large subsections - e.g. see subsections JB3.3, I4.3, JE3.7 /?/, JE7.
Moral laws have a punishment embedded into them, for those who disobey them. This means that everyone, who disobeys them, is automatically punished. As this emerges from the to-date research of totalizm (a part of which is presented in subsection JC12.1 /?/), this punishment for the disobedience of moral laws, is completed in two portions, present and eternal. The first portion of it is served to guilty people, when they are still in their physical life, while the second portion is served later, after they die. This heavy punishment is also served to people who disobeyed moral laws only because they are not aware of the existence of these laws (means that our lack of knowledge about moral laws does not prevent us from being punished for breaking these laws). Apart of the activities of "evil parasites" described in subsection A3, this constant punishment, which we are receiving from these laws, is the reason why the life on Earth is so miserable and so full of suffering. Therefore in our life we basically have two choices: namely to either obey moral laws and to live a happy life, or to disobey them and to receive a heavy punishment for disobeying them. For this reason totalizm is not just a philosophy which teaches us how to live a moral life, in which we pedantically obey moral laws, but also a philosophy, which teaches us how to live a happy life, in which we enjoy a variety of rewards resulting from the obeying moral laws, and do not need to suffer because we received heavy punishments served for every disobedience of these laws.
Moral laws have also rewards embedded permanently into them, for their obedience. This means that for obeying every single moral law, several joyful benefits are being automatically added to our life, and to our future fate. The most important of all benefits, that the pedantic obeying of moral laws can bring to a totalizt, is the totaliztic nirvana described in subsection JA6. But there are also numerous other rewards as well, which are described in subsections JA2.4 and JB2.1 /?/ of this monograph. As this emerges from the to-date research of totalizm (a part of which is presented in subsection JC12.1 /?/), also the rewarding for obedience of moral laws is served in two doses, present and eternal. The first dose of rewards we receive when we are still conducting our present physical life. In turn the second dose of these rewards we are receiving after death - in our eternal life.
Moral laws do not know forgiveness, or mercy, which for the political reasons is falsely claimed by various religions. These laws rigidly punish everyone, who disobeys them, and consistently reward everyone who obeys them. What by some people could be taken as a forgiveness, is actually a lack of immediate punishments from moral laws, which results from a time delay embedded into these laws. Otherwise to physical laws, moral laws do not have time limits scheduled into them to provide their responses. Therefore, they respond whenever appropriate circumstances eventuate, not when the specific time elapses. But they do punish, or reward, with an iron consequence, similarly to physical laws. Therefore no-one, who disobeys them, can escape from suffering of consequences. Also no one, who obeys them, is missed out in receiving appropriate rewards.
When discussing intellects, moral field, and moral laws, as mental equivalents of masses, gravity field, and laws of physics, it is important to briefly remind ourselves the idea of so-called "black holes" in astronomy. If one tries in simple terms understand what these "black holes" are, one only needs to realize where leads every motion, that is carried out "along the line of the least resistance". Well, we can move a stone downhill, so that following the line of the least resistance, it drops down to a foot of a mountain. Then we can again throw this stone downhill even lower, into the bottom of a sea. Then, with a bit of luck, it could still sink even lower, into the centre of Earth. Then electrons from atoms that constitute this stone could collapse inwards, and create an astronomic "black hole". But what would happen next. Well, there is noting else, because at the end of every motion, which systematically occurs "along the line of the least resistance" a "stagnation" awaits, where NO motion is possible. What this example is trying to explain, is that at the very end of every motion, that continually occurs in the direction of the line of the least resistance, a "black hole" is awaiting, inside of which no further motion is possible. Totalizm explains that such a black hole is also awaiting for people, who in moral matters continually follow the line of the least intellectual resistance. When, because of the constant motion downwards in the moral field, they finally arrive to the point, when the entire their moral energy is withdrawn to zero, they turn into a kind of a moral "black hole". No further intellectual motion is possible for them (i.e. their thoughts cease to function, their logic refuses to work, and their motivations turn impossible for them to accomplish anything). Therefore they simply must die, even if their body is physically fit and kicking. This kind of death, which takes place when someone's moral energy (zwow) drops to zero, totalizm calls the death by a "moral suffocation". The paradox of our times is, that the death by a moral suffocation is the most frequent cause of death in present days, while almost no-one knows anything about it, and almost no-one promotes totaliztic ways of living, which are able to prevent it.
Totalizm noted that moral laws affect in the same way individual people, as whole families, institutions, countries, and even civilisations. It turned out that moral laws apply to everything that leads its own "life". Because not only people are capable to lead their own lives, totalizm introduces a concept of "intellect". An intellect is everything that lives a separate, own life, and therefore that is subjected to the action of moral laws. Examples of separate intellects include individual people, families, institutions, factories, religions, countries, and entire civilisations. Intellects can be subdivided into "individual intellects" (e.g. single people) and "group intellects" (e.g. factories, organizations, countries). As this is explained in subsection JB7.1, subsequent "group intellects" are merged into separate entities by a dominant type of feelings, which binds together all individual people that constitute them. Thus each one of us, is not only an individual intellect, but also a member of several "group intellects". From moral field point of view, an intellect is an equivalent to an object, or to a physical body (a cluster of masses) subjected to gravitational interactions. This means, that similarly to what gravity does to an object or to a cluster of masses, also moral field does to intellects (e.g. pulls them down, makes them to move, etc.).
In the final part of this subsection I would like to return to the Concept of Dipolar Gravity. I skipped through this scientific theory without actually explaining it, while some readers may wish to know roughly at this stage, what this theory is all about. (Although this theory is explained in great details in other parts of this monograph. Actually chapters H and I of this monograph are entirely about it.) In order to briefly outline it here, the Concept of Dipolar Gravity is a very strict scientific theory, quite similar to mathematic, physics, or mechanics. Generally speaking, this concept proves that gravity is not a static, monopolar type of field - as our orthodox science used to describe the gravitational field. (The expression "orthodox science", is used in this monograph to describe a hermetic science saturated with philosophy of parasitism, which is practised in some of our colleges and universities, and which must be clearly distinguished from totaliztic science postulated in subsections H10 and JA1.2 /?/ of this monograph.) Putting this in other words, the Concept of Dipolar Gravity proves, that properties of gravity field are different from properties of known static monopolar fields. (For example, they differ from properties of such monopolar static fields, as electrical fields, or pressure fields.) Actually this concept reveals that the gravity field belongs to a dynamic, dipolar type of fields, similar to a field created by magnets, or to a field created by vacuum cleaners. Perhaps it should be explained here that a dynamic, dipolar field, is a field which has a definite "inlet" (I) that sucks something into it, and a definite "outlet" (O) which disperses this something from it (e.g. for a magnetic field, I=N and O=S - see descriptions in subsections H5.2 and F5.2). Of course, because this concept has found out that our science so-far was completely wrong about gravity field, which is the most important field of our material world, this concept goes further and it looks how actually our universe must be structured, and how it operates, when gravity field is a dipolar one (i.e. not monopolar, as our orthodox science believed so-far). As it turned out, in such a case our universe looks completely different than it is pictured to us now, by our orthodox science. It is more similar to that universe described by religions, or by acupuncture, than to this one described by present physics and by present astronomy. For example, it is composed of two different physical worlds which prevail on both ends of gravity dipoles (i.e. our world, and the counter-world), and it also includes a third intelligent, or software, virtual world. In each one of these three worlds different sets of laws prevail. In the separate physical counter-world, an unique substance is present, called counter-matter. Across this counter-matter, sound-like vibrations can propagate, similarly like acoustic vibrations can propagate across matter from our physical world. These sounds that can be heard only in the counter-world, are called "telepathy" by the Concept of Dipolar Gravity. Human science does not have, as yet, a device which would allow people to hear telepathy, although first descriptions of such technical devices are published in treatise [7/2]. The counter-matter displays various properties, which are completely opposite to properties of matter from our world. For example, this counter-matter is intelligent in the natural state (our matter is dumb in the natural state). Therefore, this counter-matter can gather information, can remember, and can think in the natural state, thus turning the entire universe into a single, huge, natural computer. The Concept of Dipolar Gravity calls this natural computer with the name "universal computer" (UC), and precisely describes its properties and behaviour (look up in subsections I3 and I2 for these descriptions). This "universal computer" is a type of natural computer hardware, which fills up the entire universe. Inside of this "universal computer" various spiritual intellects live. One can understand these intellects, as a natural type of "software entities” that lives inside of an equally natural "hardware of the universe" (means inside of the "universal computer"). One type of natural software entities, which lives inside of this "universal computer", are what religions call "souls", which in this monograph are described in more details in subsection I5.2. Another, superior kind of a single natural software entity, which lives inside of this "universal computer hardware" is a spiritual superior being, which totalizm calls the "universal intellect" (UI). Totalizm understands this superior universal intellect, as a kind of "operating system", only that it is natural, and that it controls the operation of the entire universe. As it turns out, this universal intellect (UI) is actually an equivalent of what religions call God. Because the Concept of Dipolar Gravity formally proves, that this universal intellect (God) in fact does exist (see subsection I3.3), this concept is the only strict, physics-like, scientific theory so-far, which acknowledges the existence of the universal intellect (God), and which also explains how this intellect looks like, how it behaves, what properties it displays, etc. Furthermore, the Concept of Dipolar Gravity deduces, that moral field, and moral laws, are actually established, and with an iron hand are supervised, by this universal intellect (God). Therefore, according to the Concept of Dipolar Gravity, and also according to the philosophy of totalizm which was derived from this concept, the most important obligation of all intelligent creatures, which populate our universe, is to obey moral laws, which are established and supervised by this universal intellect (God). They both (i.e. totalizm, and the Concept of Dipolar Gravity) enforce this obligation, because their knowledge to-date about the universe, which they managed to accumulate, indicates that the obedience of moral laws is the basic and the most important way of expressing the obedience to this superior universal intellect (God). Whoever (like parasites, and like evil parasites) do not obey moral laws, he/she actually takes a stand of an adversary to the universal intellect (God). Furthermore, as totalizm managed to determine, the universal intellect introduced, and supervises in the whole universe, a system of very effective enforcements of the obedience of moral laws. These laws have punishments and rewards permanently embedded into them. Thus everyone who disobeys moral laws, is severely punished by them. In turn everyone who obeys these laws, is lavishly rewarded by them.

Figure J1

Fig. J1. Logo of totalizm. It has a shape of an ellipsis in the horizontal position. Inside of this external ellipsis there was another smaller ellipsis with the logo itself. Between both ellipses, larger and smaller, word of one of the principles of totalizm were written - the content of this principle was changing depending on the individual inclinations of the person who carried a given logo (means depending which principle/mission of totalizm a given carrier of this logo considered to be the most important for his/her life - e.g. my favourite logo contained the principle/mission "knowledge is responsibility"). Inside of the smaller ellipsis there were two stylised letters "t", one placed in reverse to other, which utilise the common horizontal dash (means the line which turns the letter "l" into the letter "t"). Furthermore, above each letter "t" there was a dot, which to this letter "t" added another function of a small letter "i". The rounded ends of both "t" tangentially joined (merged) with the inner ellipsis. Both joined together and mutually reversed letters "t" subdivided the area of the smaller ellipsis into two halves, out of which one had white colour, while the other - a red colour.

The logo of totalizm not only has an extraordinary history, which is described in this monograph, but it also shows unusual properties. For example it emits unique configurational vibrations, which can be detected with methods of radiesthesia. These vibrations seem to form in the counter-world a favourable configuration, which facilitates the accomplishments of the intensions of a person who carries it. Thus, to the long list of extraordinary properties that this logo displays, belongs also the capability to work as an amulet and to bring good luck to people who carry it with them.

=> JB.
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