JB3.2. Intelligent moral energy
#1
@ Dr. Ing. Jan Pająk

JB3.2. Intelligent moral energy
 

Because of the existence of two different primary fields, namely gravity field and moral field, every thinking organism has a capability to move in the range of these two fields. Therefore human beings, all races of aliens from the entire universe, intelligent animals, etc., all are subjected simultaneously to two different types of laws. The laws of universe, which govern the behaviour of objects and masses within the range of gravity field, are called "physical laws". In turn the laws of universe which govern the behaviour of intellects and intelligences within the range of moral field, are called "moral laws". Physical laws are relatively easy to detect. Therefore they are detected by every civilisation at quite early level of its development. Our science managed to learn about them relatively well. However, moral laws are much more difficult to detect. Therefore their knowledge is an attribute unique to advanced civilisations only. Actually, the basic criterion, which distinguishes advanced civilisations from primitive civilisations, is the knowledge of moral laws. It should be noted that even the evil parasites from UFOs described in chapter JJ /?/, which currently are simulating the occupation of Earth and the exploitation of humanity, are jolly well aware of the existence of moral laws. In turn human civilisation, so far does not know that moral laws do exist and do work in practice, although totalizm is trying to carry out a difficult task of informing people on Earth about their existence. For this reason, the next subsection JB3.3 of this chapter, is devoted to their brief descriptions (more comprehensive description and list of these moral laws is contained in subsection I4.1.1).
Our orthodox science to-date informed us about the existence of so-called "Principle of Conservation of Energy". This principle causes that whenever something moves in the sphere of influence of some kind of field, the energy of this something must change. Because there is such a thing as moral field, in the sphere of influence of which all intellects and intelligences must move, this principle also requires, that in these intellects and intelligences a special kind of energy must be altered, in this monograph called "moral energy". Whenever people change something, that decides about their current position in this moral field, for example change their stand, motives, feelings, decisions, actions, etc., in the final effect this always must lead to increase or to decrease of their moral energy. For these reasons the idea of moral energy is similarly vital for our understanding of operation of moral laws, as the idea of physical energy is vital for our understanding of laws of physics. In this subsection I am going to explain this idea in more details, this time concentrating mainly on the revealing the history of my discovery of this moral energy, and also the history of subsequent evolution of our understanding of this energy.
The discovery of the intelligent moral energy took place in 1996, in circumstances described in subsection L4 /?/. I discovered at that time, that all human motivations, feelings, stands, decisions, and actions, always in the final effect lead to the increase, or to decrease someone's "free will" (means the freedom of choice and realization). The most important consequence of this discovery was that I realized at that time, that for the moral phenomena our "free will" performs exactly the same function as "energy" in physical phenomena. So in order to isolate and to research the connection between our "free will" and the capabilities to implement our decisions, I then introduced to totalizm the idea of an "amount of free will", abbreviated as "zwow". The term "amount of free will", in the Polish language is expressed with the words "Zasob Wolnej Woli", thus it abbreviates to "zwow". (Because of the extensive research, to which this initial idea of "zwow" was later subjected, it gradually revealed its various secrets and properties, thus with the elapse of time it evolved and transformed itself into what presently is called intelligent "moral energy".) As I discovered in the result of analyses of this idea, every separate intellect, such as an individual person, a family, a country, or a civilization, at a given moment of time always has a specific amount of this free will, means has a specific amount of achievable decisions and moral choices, which differ from each other, and which a given intellect is able to firstly decide and then complete. Into this amount of free will only these decisions are included, which are achievable, means which can be implemented to a full extend. If something can be decided at a mental level, but then it is not implementable in a real life, this lack of the possibility to implement it, is a sign that a given decision is not, as yet, a part of someone's "amount of free will". As my research revealed, every feeling, thought, stand, decision, word, or action, of either individual people, or whole group intellects, always causes the change of the "amount of free will" in all people affected by the outcomes. In the result, all those affected, either loose, or increase, their "amount of free will". When any intellect dies, it looses the whole "zwow" that it has (i.e. expressing this in simple words, for a dying intellect the zwow drops to zero). If someone is on a death row, the "zwow" of this person drops down to an equivalent of one decision (namely it is limited to a "freedom of dying"). Also everyone is born with a specific initial "amount of free will", which represents the conditions in which it lives, the existing limitations, the amount of free will of its parents, the physical state that is in, intellectual potential, talents, etc. Similarly is with group intellects, such as families, institutions, countries, or whole civilizations. For example, when their "zwow" disappear, they must cease to exist.
In order to summarize the above deductions, the idea of "amount of free will" can be defined as "a collection of all achievable courses of action (decisions) that are still left for the choice of a given intellect in a given moment of time". It should be highlighted again, that to the someone's "amount of free will" do not belong all these mental decisions, which this person can take theoretically, but is not able to physically complete (execute) them in their full extend. For example, to the "amount of free will" of the prisoner on a death row does not belong a decision of walking on streets of a city. Although he/she is able to mentally take such a decision of going for a walk, physically he/she is unable to complete it. The full ability to implement of a given decision in a specific moment of time is a basic criterion of qualifying this decision to someone's "amount of free will".
After I discovered and defined the idea of "amount of free will", my research on this idea gradually focused on clarifying the moral functions that it performs. In this way, with the elapse of time I reached the present understanding of intelligent "moral energy". The process of clarification and transformation of my understanding of this energy was started, when I realized, that independently from being a medium that accumulates someone's ability to complete a decision that someone took, this "amount of free will" also have another very important interpretation. It was at that time when I realized, that "zwow" is an intelligent extension of the physical idea of "energy" to moral phenomena. I called this intelligent extension with the term "moral energy". As probably we all still remember from physics, in the sense of its interpretation "energy" is a kind of abstract medium. It has this unique ability to change the level of accumulation in an object, in the result of each action, which influences circumstances of this object. Thus, if we extend this interpretation also to moral activities (e.g. to thoughts, feelings, or decisions), then it turns out that also each change in our potential for making decisions must cause the changes in the level of some "moral energy", which is much more general form of energy than the physical energy is. This more general form of "moral energy" must keep changing the level during every possible activities, no matter what nature would have these activities. Thus, the level of this energy must change not only during physical actions, which were connected with the change of the position of some objects or masses in space, but also during all possible moral activities. Such moral activities are connected with the change of moral positioning of some intellects, but do not depend much on the actual physical position in space that these intellects occupy. Expressing this in other words, physical energy is one of components of this more general form of energy, means physical energy is a component of moral energy. This is similar like kinetic energy (along with potential energy) is one of the components of physical energy. (As this is explained in subsections I4.1.1 and G9.1 /?/, physical energy can be transformed into this more general moral energy, similarly as e.g. kinetic energy can be transformed into potential energy, while thermal energy can be transformed into electrical energy.) On changes in the level of this more general moral energy, the influence must also have all these activities, which in the physical sense leave objects in the same positions as they occupied before, but which caused that these object overcome some displacements of motivations or feelings (means they moved to a different moral point). As examples of such moral activities, consider (1) training of athletes - which depend on motionless holding heavy loads high up in the air, (2) someone's attempts to break a wall with the head, or (3) all motionless activities, such as listening to speeches or music, thinking, taking stands or changing altitudes, etc. After I realized the moral functions of "zwow", as the more general form of energy, this initial concept of "amount of free will" become fully transformed into the present idea of intelligent "moral energy". From then onwards, I also renamed "zwow" and started to call it intelligent "moral energy", which name I use until today.
There is a huge difference between physical energy, about which we learn in classes of physics, and moral energy, utilised by totalizm. This difference boils down to intelligence. The energy that we learn about in classes of physics is "stupid", and behaves automatically like all natural elements. In turn moral energy is intelligent, and additionally it is obedient to the thought commands of the person who accumulated it. In fact, if someone accumulated a high level of this intelligent moral energy, then he/she can issue a though order to it, which defines what is the work that this energy should complete. But what is the most unusual, it is that this intelligent moral energy actually does listen to this mental command, and really it does the work, that it was ordered to complete. The work, that this intelligent energy can complete after a mental order from the owner, sometimes can be so extraordinary, that it contradicts laws of physics, and sometimes can be so superhuman, that it may exceed the biological capabilities of human body. For example, these works can depend on splitting huge boulders or concrete slabs with a single blow of a bare hand, on withstanding with bare body a powerful hit of some sharp blade without showing any scratch, on bloodless opening someone's body, on hypnotizing with a single clapping of hands, etc. The only condition that in normal circumstances must be fulfilled, is that the work that is given to be completed by this intelligent energy, must be exactly the same type, as activities, which long-term repetitions caused that this energy was accumulated in a given person (although during a trance or hypnosis, this condition also looses its validity, because then it is possible to transform between various types of moral energy). Therefore e.g. moral energy, which is accumulated through many years of training of "kung-fu" martial art, cannot be used to e.g. heal an organ in someone. In turn moral energy that someone accumulated e.g. during carrying out bloodless operations, cannot be ordered to cause a hitting of target with an arrow. But if the accumulation of this energy was done through a given type of effort, then a mental order can make this energy to accomplish the same type of effect that coincides exactly with the effort, which accumulated it. For example, if someone accumulated a large amount of moral energy through many years of breaking of stones, then during a next hitting of a stone, this energy can be mentally ordered to crack a next stone in a precisely defined manner, and the intelligent moral energy actually is going to obey, and to make this stone break exactly as ordered.
The intelligence of moral energy is the most clearly visible during demonstrations of skills of martial art masters, e.g. "kung-fu" (also called "wushu"). These masters learn how mentally control the effects of their moral energy, which they accumulated in the result of everyday practising of a given skill throughout many years. Only that the intelligent energy, the mental control of which they mastered, usually they do not call "moral energy" - as totalizm does, but they call it with some their local name, which depends on the country from which they originate - e.g. Chinese call it the "chi energy". However, if one analyses the way in which these masters accumulate their energy, through many years of systematic practising of the same skill, then it become obvious, that in fact their "chi energy" is exactly the same, which totalizm calls "moral energy". These masters after many years of practice gain capability to order mentally their moral energy the type of effects that this energy should cause. So they can e.g. use this energy to make their body resistant to cuts of any weapon. Due to this, during their demonstrations they can show e.g. that because of the moral energy they control, they can lie on sharp nails, without being hurt, or they can push a van with a spear, the sharp end of which is pressed against their throats, or that even the strongest people can hit them, and the pain of this hitting goes to a hitting person - not to them, or that someone is able to hit them with a thick stick, and this stick disintegrates into splinters, while they do not feel almost anything. These masters can also mentally direct the amount of intelligent moral energy that they accumulated, and order this energy to cause a specific destruction. In such a case, through the use of destructive capabilities of this energy, they can bend thick steel bars, as if they are plastic, they can split with their heads thick concrete slabs, etc. On Tuesday, 5 February 2002, I personally watched in Kuala Lumpur a show of "kung-fu" masters from Chinese school "Shaolin" (i.e. masters which originate from the Buddhist Monastery located in Shaolin, China, which specializes in the ancient martial art "kung-fu"). On this show I have seen with my own eyes the use of intelligent moral energy for obtaining various superhuman results, such as breaking with their heads thick marble slabs, lying on sharp spears, pushing a van with a sharp end of a spear pressed by human neck, disintegration of sticks, with which someone was hit, etc. I also saw how precisely some kung-fu masters can control their moral energy. The demonstration which impressed me the most, because it really illustrated the superhuman effects of mental control of intelligent moral energy, was when one of the masters of Shaolin kung-fu used his moral energy to destroy a steel bar (his energy he called "chi"). Before the show, he let auditorium to inspect a powerful steel bar of the length around half a metre, wide for around 4 cm and thick for around 1 cm, which was made of hardened steel that sounded like silver. Then he hit this steel bar with his head. The bar exploded in sight of everyone, emitting a small cloud of vapours, or steel dust, and splinting into several small fragments. For me this was a hugely convincing proof, that the intelligent moral energy that we accumulate can be mentally ordered to do a work for us, and that the work that this energy is able to complete can be at the level that is physically impossible to complete by "stupid" physical energy, which our body has.
Of course, kung-fu is not the only example, when the superhuman capabilities of intelligent moral energy become visible in an obvious manner. Practically until relatively not long ago, this energy was used by various folk specialists from almost every country. For example, my own parents were telling me stories about a mason from vicinity of Jarocin in Poland, who was well known around 1930s, because he used to break boulders not with a hammer, but with his bare hands. Supposedly, boulders hit with his hands used to crack very smoothly and evenly, means they had the cracked surface much more smooth and even then after being split with a hammer. Also the whole world probably saw already in TV, bloodless operations carried out in Philippines, with the use of their methods of control of moral energy. Also everything indicates that famous Eastern "snake charmers" use their intelligent moral energy to paralyse snakes for them.
The fact that the idea of moral energy was discovered and introduced to my research and publications as late as in 1996, perhaps provides an excuse to other people, who after being confronted withe this idea, usually express various doubts and remarks of the type: "does this energy actually exist, or it is a purely abstract invention, which does not have its own physical manifestation in the reality around us". To myself, the event which dispersed all possible doubts of this type, arrived on its own near the end of 1997, in the form of nirvana described in chapter E. As this nirvana vividly demonstrated to me, the moral energy (also called "amount of free will") in fact does exist physically, while a human body is able to experience the flow of this energy the same vividly, as it experiences the flow of powerful electrical current or the flow of stream of heat. The sensual experiences, which one feels at the time of flowing a stream of this energy through our body, I described in details in subsections E2 and I5.5. These experiences are the same vivid and the same astonishing, as sensations received during flows through our body of any other type of energy. Thus, as it turns out, the intelligent moral energy called also "amount of free will" is NOT just a purely abstractive creation, but it DOES exist in the physical sense. For this reason it can be calculated, measured, earned, accumulated, felt, transmitted, etc.
After I introduced the idea of moral energy to totalizm, it lifted the usefulness and effectiveness of this moral philosophy to a completely new level. After all, the placing of totalizm on such physical foundations as moral field, moral energy, and moral laws, transformed totalizm from a philosophy into a strict discipline of knowledge, identical to physics or mechanics. Therefore, independently from definitions of totalizm as a moral philosophy provided in subsection JC1, or as a philosophical-religious system provided in subsection JB3, now it can also be defined in the following manner. "Totalizm is a strict discipline of moral knowledge, which amongst other topics researches also the attributes and behaviours of moral field, moral energy, and moral laws, in order to derive from them set of such consistent principles of behaviour, recommendations, and moral tools, the obedience of which would make possible to reach the highest possible access to life qualities searched by all people, such as happiness, fulfilment, satisfaction from life, wealth, etc.". In other words, "totalizm is a discipline of moral knowledge, which amongst others researches and implements the most beneficial for people utilization of action of the moral field, moral energy, and moral laws". From these definitions it becomes obvious that one of the vital goals of totalizm is to constantly research moral field, moral energy, and moral laws, and then to implement results of these research in such a way, that they serve for the improvement of our quality of life.
The defining of totalizm as a strict discipline of moral knowledge, which, amongst others, researches also moral field, moral energy, and moral laws, turns this philosophy into a
generalisation and extrapolation of today's classical physics and mechanics. After all, the essence of classical physics and mechanics also boils down to "researching and utilizing fields, energies, and laws". Only that in case of physics they are fields, energies, and laws of physics, not moral fields, moral energies, and moral laws. Furthermore, fields, energies, and laws, which are researched by physics, are only a small fraction of those which are researched by totalizm.
This dramatic restructuring of totalizm, from a philosophy of morality, into a discipline of knowledge which investigates morality, becomes possible only after this my breakthrough discovery of moral energy which is described before. This discovery states that absolutely every effort, independently whether it is physical, intellectual, or moral/altitudinal, must cause the transformation of moral energy, similarly as every physical motion must always cause a transformation of physical energy. This means that the intellectual or altitudinal efforts make possible to transform only one type of energy, namely the intelligent moral energy, while physical movements always cause the simultaneous change in two kinds of energy, namely in the "stupid" physical energy - which is known for a long time, and in the newly-discovered "intelligent" moral energy. The intelligent moral energy, that is changed during every mental and physical effort, is always tied to objects, which are affected with outcomes of this effort. (Exactly the same happens with the stupid physical energy, which also is always tied to objects that are affected with outcomes of a given physical motion.) Similarly as this is case with physical energy, a given effort may cause either the accumulation of moral energy in the object that is affected, or the dispersion of this energy from that object. If the effort causes the accumulation of this moral energy, then the energy is stored in the counter-body of this object, like in a large container, causing that this object gains several desirable, unusual, and positive attributes, type "moral reward". (These attributes are described in other parts of this monograph - see subsections JA2.4, JB6.3, or I4.3.) If a given effort causes the dispersion of moral energy from the counter-body of a given object, then moral energy gradually escapes from it, thus causing the appearance of numerous very unwanted and unpleasant attributes, type "moral punishment". (These unwanted attributes are also described in other parts of this treatise - e.g. see subsections JB6.3 /?/, JA2.4, and I4.3.) The totaliztic "management of moral energy" depends on such goal-oriented acting, which causes mainly intentional accumulation of moral energy and the compression of this energy in the counter-bodies of these objects, which we are mostly interested, namely in ourselves, and also in people belonging to our family, institution, country, and civilization. But when the release of so-compressed moral energy is concerned, totalizm recommends that we do it in a natural manner, delighting ourselves with the fullness of life, and experiencing proportionally, harmoniously, and morally, all the possible feelings that the free experiencing is given to human beings. Of course, principles of compression of the moral energy developed by totalizm, remain the same valid for all other objects, in which we are NOT interested, but which remain in the sphere of our efforts, such as our enemies, "evil parasites" - which occupy our planet, or totems - for which some tribes with the "pagan" religions are praying. (For example, these totems, in spite that the are only "inanimate objects" unable to act, in the result of giving them moral energy by humans, who are praying to them, are accumulating such enormous amount of moral energy, that it allows the completion of actions, which usually are attributed to intelligent and alive beings. In subsection I5.7 of this monograph I described a totem pole from Borneo, to which people of the Bidayuh tribe are praying, and which "does not like to be photographed" and cruelly "punishes" all those, who point at it a photo camera. In subsection JA2.4. I described a Medieval believe, that an executioner axe received kinetic abilities after it cut out heads in around 1000 people, and was able to turn against its user. In turn in subsection C7.1 monograph [5/4] I described a "stone from Atiamuri" in New Zealand, to which local Maoris are praying, and which in spite of being moved several times into other places, always keeps returning by itself to its original position at the edge of a highway, where unfortunately sometimes causes accidents.)
The level of accumulation of moral energy in someone is expressed with the use of the μ coefficient explained in subsection JB6.1 /?/. The interesting observation concerning this coefficient μ, which gradually emerges from my research, is that the increase of the value of μ, to the level μ > 0.6, invalidates our previous classification of objects into two categories of "inanimate" and "alive". As this is commonly known, so-far we believed that into the category of alive objects, means objects which have feelings, which are able to think, and which are capable of dynamic actions, belong all objects, which firstly belong to living organisms, and which secondly are not killed yet. All other objects we considered so-far to be "inanimate", means unable to act, feel, or think. In turn my own research on folkloristic magic, and on some consequences of religious behaviours, indicate that really and completely "inanimate" are only these objects in which μ = 0. In turn all objects for which μ > 0, can feel and think, even if in the physical sense they do not show any emotions or the presence of life. In turn objects in which μ > 0.6, can even act and introduce physical changes into their environment, in spite that they are not alive at all. This is because objects in which μ > 0, in fact are saturated with intelligent moral energy. In turn this energy causes, that they are able to think and that they are able to experience feelings (see subsections A7.1 /?/ and I5.5). Furthermore, in all cases of having a lot of this energy, such inanimate objects are even able to carry out kinetic changes in their environment. All these activities they can carry out independently of their form and actual physical state, means independently whether they are a piece of stone, a sculpture (e.g. a Pinocchio), an executioner axe, a ritual cris, a "zombie", or someone's skeleton. It also turns out that we give our moral energy to these objects, which we consider to be "inanimate", each time, when we direct at them our intense feelings. In this way we increase their μ, and make them alive, each time we are praying for them, or feeling intensely about them.
Although moral energy, similarly as every other form of energy, normally is unnoticeable to eyes, in fact we could imagine it as a kind of invisible and weightless fluid, which is dynamically pumped in or out of counter-body of a given person. After it is accumulated in this counter-body, it constitutes a kind of "counter-material blood" - which sustains the activity of this counter-body, or a kind of "counter-material oxygen" - which revives all activities of this counter-body. This energy is accumulated in counter-bodies in a dynamic manner, similar to accumulation of electrical charges in capacitors that are connected to an electric circuit (i.e. such capacitors are accumulating electricity, but they also allow some of this electricity to flow through them). Therefore, a part of moral energy that someone accumulates, constantly flows through the counter-body of this person. When a larger amount of moral energy is accumulated in the counter-body, then it raises in this counter-body a kind of pressure of moral energy. In subsection KA1.6.1 /?/ this pressure is defined as the μ coefficient, which turns out to be highly useful for many purposes. (As an example of the usefulness of this μ coefficient, consider how it helped in solving practical problems 1 to 3 from subsection E9 /?/.)
Let us now discuss attributes of moral energy. As we already deduced, moral energy, amongst others, must display common attributes of all kinds of energy. It also must significantly differ e.g. from karma algorithms described in subsection I4.4. (Karma is an algorithm, which always must be executed for a given intellect. In turn the potential of moral energy can be implemented only when the carrier of it decides to use it.) The presence of moral energy in someone, as well as the level μ that this energy reached, is manifested with a special field, or special potential, that is formed around a given carrier of this energy. This potential can be even measured with appropriate instruments. (For an initial idea of such instruments - see subsection I5.6.) Therefore, moral energy is also a kind of "capital" or "fuel", which guarantee the person who has it, the right to carry out various implementable decisions. For the fact that moral energy is a form of energy, certifies a number of attributes. To provide some examples of them, they include (a) the formation of a field or a potential by this moral energy, (b) the ability to accumulate this energy through appropriate actions, © the obedience of various laws that govern energies by this moral energy, etc. The accumulation and dispersion of moral energy is carried out by the counter-organs located in our counter-body, as described in subsection I5.5 and A7.1 /?/.
The new Concept of Dipolar Gravity is the first scientific theory, which introduced and started to use the formalised idea of "moral energy", as a moral equivalent to the idea of "energy" in physics, and also an equivalent to the idea of "freedom" in mechanics. However, at the intuitive level this idea is used for a long time. The best expression of it is the Chinese idea of "chi" ("Qi") energy, as well as various equivalents of "chi", which are used in some philosophies and religions of the far East (e.g. Japanese "reiki" - see subsection H2). For example, in the understanding of these philosophies of the East, the increase of "chi" takes place always in the result of an action, which cases the increase of someone's future choices, and thus which increases someone's moral energy. Also expressions frequently used, such as: "thinking about this someone exhausts my energy", or "this action loads me with an energy", are intuitive expressions of the observable consequences of the idea of moral energy that is formalized in this monograph. Christian religion also introduced several equivalents of moral energy. Unfortunately, these are not too luckily selected, as they allow ambiguous interpretations. The most similar to moral energy is the Christian idea of the "divine light", means introduced recently in Catholic churches abstractive understanding of the state that is accomplished through carrying out religious good deeds. However, it is not understood over there as an energy, but as a religious behaviour. Other idea in Christian religion, which is also related to moral energy, is the idea of "free will". From this religious idea I actually adopted the first name "amount of free will", or "zwow", that I initially used (in 1996) to describe the intelligent moral energy, which is explained here. Only that the original Christian idea of "free will" is qualitative, while I needed an idea which is quantitative. Therefore I needed to transform it into a quantitative form, by adding a qualifier "amount" in front of it. However, my use of the main part of the name "free will", allowed the terminological understanding of the intelligent behaviour of moral energy that I am trying to explain here. It is also worth to notice that equivalents of moral energy, but working in physical world, are: "energy" (for physical phenomena), "freedom" (for the motion of material objects), and also "capital" or "funds" (for economic processes).
Because the complete understanding of the idea of moral energy is very vital for a practical implementation of totalizm, especially for totaliztic mechanics, let us try to describe this idea more illustratively. As this was already mentioned before, an intelligent moral energy can be compared to an idea of "freedom" in classical mechanics. In mechanics, "freedom" is the total number of different directions, in which a given object can move. For example, an ordinary wheel assembled in an axle, has a freedom equal to two, means it can rotate only on one direction, or rotate in an opposite direction. Note that one should not confuse the idea of "freedom" with the idea of "axes of freedom", which is also used in classical mechanics. Axes of freedom represent only a general kind/category of motion that a given object can accomplish, e.g. the above wheel has only one exes of freedom, because it can only rotate around its axis. If, as a next example, we consider a train standing on rails, the "normal" freedom that it displays is also equal to two, because it can move forward, or move backward. In turn a round shaft inserted into a round, tightly fastened hole, has freedom equal eight, because it can be: (1) moved into this hole, (2) removed from this hole, (3) rotate to the right, (4) rotate to the left, (5) moved and simultaneously rotated to the right, (6) moved and simultaneously rotated to the left, (7) removed and simultaneously rotated to the right, (8) removed and simultaneously rotated to the left. (Interesting whether the reader can calculate, how much freedom has the same shaft when it is lying on a flat table.)
The above illustration of "freedom" in motion of material objects, as an equivalent to moral energy, realizes that freedom of these objects depends on countless factors, such as: their surrounding (i.e. the constrains of surroundings), their state or shape (i.e. the constraints of their state or shape), their material, etc. Similarly is with the totaliztic idea of moral energy, means with someone's freedom of taking and implementing independent decisions. Also the value of this moral energy depends on countless factors. For example let us consider a mute person, who falls into a rarely used well. He/she is only able to take and implement three decisions, namely (1) wait until someone notices him and saves, (2) try to get out on his/her own, or (3) die. In case of falling in a well, the amount of moral energy that is remaining in this mute person, would be an equivalent of three decisions, which we can write down as that his/her E=3. However, if to the same well falls someone who has a strong voice, his/her moral energy would be equal to at least E=4, because, apart of choices of the mute, he/she could additionally shout. The even more moral energy (at least E=5) would have someone who carries a cellular phone in a pocket, because he/she could additionally ring for help. As this is visible from the above, the amount of moral energy depends not only on the activities of a given person, but also on various other circumstances, e.g. on: surrounding, physical attributes, situation in which he/she is, intentions, motivations, feelings, responsibility, etc.
Every activity, event, or phenomena, depending on the character, circumstances in which occurs, etc., causes the increase or decrease of this energy. For example, such action as building a swimming pool, can increase the amount of moral energy - if is done in someone's garden, or can decrease this moral energy - if is done e.g. in the centre of a public road. If something increases our moral energy, the higher amount of it is staying with us for so long, until some other event decreases this amount, or increases it. For example, if we buy ourselves a cellular phone, the increased amount of moral energy that it brings to us, is staying with us until we sell it, break it, loose it, or someone steals it. Similarly is with the decrease of this energy. If for example we pass through a border of some other country, our level of moral energy is going to rapidly drop down and stays at that lower level, until we cross the same border coming back to our own country. Our moral energy can be changed not only by our own actions (e.g. by the knowledge that we gathered), but also by actions, thoughts, and attitudes of other people/beings (e.g. by the fact of imprisoning us by someone else, by personal prejudices of our boss, by connections that our father has, by UFOnauts who rob our moral energy at nights, etc.), by creatures, bugs, plants, and substances, about the existence of which we sometime even do not know (e.g. by a bacteria or a virus, which infected us, or by harmful chemicals, with which farmers saturated food that we eat), by inanimate objects from our environment (e.g. by furniture or TV from our flat), by acts or phenomena of nature (e.g. by the amount of ozone, which still remains in our atmosphere), by geometrical forms and configurations of land (e.g. a hole in the footpath on our street), etc. Practically, absolutely everything that we think, feel, or do, that happens independently of our will, or that exists in the entire universe, has an influence on the level of our moral energy, means increases or decreases this level.
In many cases it good to know, what is our (or someone's else) current level of moral energy, or how the selected action or decision of a given person or institution influences the change in this level. This quantifies to us the situation in which we currently are, the direction in which we are going, and the place that we take after this action is completed; means it illustrates the current curve of our level of freedom. (From the previous deduction, the reader probably remembers that a person, whose level of moral energy falls to zero, must die because of the moral suffocation. The same happens to a country or to a whole civilization.) A branch of totalizm, called totaliztic mechanics, which is described in chapter G, allows to quantify moral energy, and also opens several other, previously unknown tools and courses of action.
The fact of defining and formal introduction to totalizm the idea of moral energy, caused a kind of revolution in morality. Immediately after this idea was worked out, it allowed:
1. Clarification and formalizing a whole number of philosophical, moral, religious, and other ideas, which so-far were interpreted in a ambiguous and subjective manner. In turn this formalizing allowed to understand better the mechanisms of operation of the universe around us. Examples of such cases of formalizing include: totaliztic elimination of ambiguities in understanding of such religious ideas as "good deed" and "sin" (explained in subsection A5), or previously quoted in this subsection definition of totalizm as strict prascience - which, amongst others, researches and utilizes the idea of moral energy. Of course, independently from the above ideas, moral energy may also help to formalize almost every other ambiguous idea of a moral or philosophical nature. As a next example let us consider such ideas as "luck" and "bad luck". In the light of moral laws, the expression "bad luck" can be used in two different meanings, namely in "karmatic" meaning - e.g. appearing events, which are not pleasant for us (e.g. a brick falls on our head), and in the meaning of moral energy "zwow" - e.g. the lack of possibility to accomplish our wishes or decisions (e.g. we found a nice piece of clothing, but just a moment before we spend last our money). Similarly is also with a reversal of "bad luck", means with "luck" or "good luck" (e.g. "luck" can be karmatic - when a brick misses our head, or based on moral energy - when we find a beautiful piece of clothing, and we just have money to buy it).
2. Quantitative definition of further moral or intellectual ideas, which so-far were considered only in qualitative categories. Examples of such ideas include: intelligence (means a moral equivalent of "mass" in physics - see subsection G3.2, which due to idea of moral energy, and thus also ideas of feelings and responsibility, can actually be measured), motivation (means a moral equivalent of "displacement" in physics - see subsection G3.3), responsibility (means a moral equivalent of "acceleration" in physics - see subsection G3.5 /?/), feeling (means a moral equivalent of "force" in physics - see subsection G3.6 /?/), etc. This in turn allows to derive and to mathematically express quantitative equations between these ideas, and also between them and other ideas from subsections G3 and G4 (similar to equations that exists between their counterparts in physics). In the final effect, a branch of totalizm, called here "totaliztic mechanics" can be developed to such an extend, that it allows to calculate and to measure the long-term moral consequences of any human activity, and any event that takes place in the entire universe.
3. The explanation of many puzzles and paradoxes, which without the idea of moral energy were not explainable so far. The best example of such puzzles is the fact that objects and devices, which were borrowed by someone, typically break very fast (means whatever is borrowed it breaks much faster and easier than objects and devices which are owned by someone, and are used solely by the owner). This happens in spite that usually they are used much more carefully than devices which people own by themselves. (This observation about a speedy breaking out of everything that is borrowed, probably is the source of a well-known Polish proverb "dobry zwyczaj nie pozyczaj" meaning "the wisest habit to follow, is to own not to borrow".) Totalizm explains, that according to laws which govern moral energy, people who are forced to borrow something, usually do not "earned" yet moral energy which allows them to use it. Therefore, since they try to use an object, for which they do not accumulated, as yet, the appropriate type of moral energy, which would enable them to use it, moral laws take the control over the matter and cause that this object gets broken. Through this breaking, moral laws make impossible to use an object, the operation of which require the accumulation of moral energy that someone does not earned yet.
Another example of a similar puzzle, is the fact of forgetting the abilities that we learned previously. Practically speaking, current theories are unable to explain convincingly, why we keep forgetting our skills, and what is the mechanism of forgetting. In turn, when the idea of intelligent moral energy is introduced, then "all our knowledge and capabilities, are simply memories that are recorded in the amount of moral energy that we managed to accumulate". But according to what is explained in subsection E8 /?/, this energy is continually dissipated into the environment (similarly as every other form of energy, which is also continually dissipated). Because this intelligent moral energy, that we continually dissipate, is the carrier of memories of our skills and knowledge, therefore the constant escape of this energy into the environment, must be connected with the systematic forgetting these our skills, which are stored in this energy.
4. Fast and correct judgement of decisions, actions, initiatives, ideas, projects, etc. It is enough to determine for them, whether in the final effect they increase, or decrease, someone's moral energy, in order to immediately learn, whether they are going to lead to a social recovery, or to a social fall-down - see the practical examples in subsection G10. For example politicians with the use of this idea could estimate the correctness of the movements that they propose, and that are suggested by their colleagues, or by opposition. They could do this while their movements are still in the initial stage of crystallization, means long before they are implemented in real life and start to harm people. Lawyers could judge the justice of new laws. Employers could determine the most correct salaries. People could verify all their important decisions, etc.
5. Making judgements, and serving the justice. The determining whose moral energy is going to drop more down in the effect of a given situation, makes possible an easy judgement of disagreements, and allows to serve justice. The key could be a simple rule that (more) guilty is this intellect, whose activities caused the (greater) escape of the moral energy in the opposite party.
The totaliztic usefulness of moral energy is going to increases even more at the moment when various measuring instruments are going to be developed, which allow to practically measure the amount of this energy - see subsection I5.6. (Means, when moral equivalents to our electrical meters that measure the "kilo-watt-hours" in our homes, are developed.) The possibility of this measurement results from the fact already mentioned earlier, that accumulation of the moral energy must form an appropriate energy field around a given person, the potential of which is going to be proportional to the amount of this energy. Examples of additional possibilities that are going to be open via such measurement of amount of someone's moral energy include:
6. The capability to verify the operation of moral laws in practice. This verification could be similar to the one used in laboratories of physics during the learning of this subject. The illustration of such a verification, could be a measurements of energy effects during action of some moral laws, as this is illustrated in subsection I5.6.
7. Accurate prediction (determination) of an impact of subsequent decision and actions onto one another, onto interested parties, and onto the intellectual progress of countries and their citizens.
8. Quantitative comparison of different types of activities and decisions. According to totalizm, the more beneficial socially a given decision or action is going to be, the highest increase in someone's moral energy it introduces.
9. Measurement of the mean level of moral energy in a given society (e.g. country, institution, family). It explains whether this society is expanding and developing, or is shrinking and falling down. If it is falling down, than it shows how many years it still has until the death because of the moral suffocation. It also illustrates whether the members of this society are happy, or rather are only waiting for an occasion to escape from it, what is an actual state of morality, democracy, freedom, legal system, etc., in this society, and many more.
10. The measurement of this energy in individual people. In a speedy way it allows to: determine the moral value of this person, compare this person with other known people, indicate at which aspect of the personality this person must work, detect and improve the environmental constraints in which this person must live, etc.
The introduction of the idea of intelligent moral energy to totalizm carries also a significant philosophical consequence. It points our attention at the fact, that the so-called "free will" is not so free after all, as we previously thought. Before we execute our free will, we firstly need to accumulate an appropriate supply of moral energy, similarly as in old times before people began their travel, they needed to accumulate supplies of food and drink. Only after we accumulate the required amount of this intelligent energy, then we are able to make a use of it, but only in the area in which it was accumulated (in the previous example - if the traveller for example prepared only the supply of drink, then during the trip he/she was unable to satisfy the hunger). It is not true, as we so-far believed, that in every moment of time we have a "free will" of doing whatever we wish to - if someone does not believe, let this person try to fly tomorrow to the USA. In fact, what we only are permitted, is to spend the amount of moral energy that we previously accumulated. Expressing this in other words, in our lives we can only do whatever the amount of this intelligent moral energy that we accumulated allows us to do. Our "freedom" must be literally bought through the loss of this energy. In the light of the above, the knowledge how to generate (accumulate) this moral energy starts to be the extremely important. Important is also the knowledge what causes the loss (dissipation) of this energy. The basic information on these two important topics is provided in chapter A of this monograph.

=> JB3.3.
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