JB7.4. Canons (primary principles) of the operations of our universe
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@ Dr. Ing. Jan Pająk

JB7.4. Canons (primary principles) of the operations of our universe
Motto of this subsection: "The universal justice works perfectly: at the very end everyone receives exactly what he/she deserved. If someone does not receive what he/she deserved, the universal justice is only indicating that a given matter is far from the end".

In subsections JB3.1 and I4.2 is explained, that according to deductions of the Concept of Dipolar Gravity and totalizm, the universe is formed in a hierarchical manner. At the very top of each hierarchy there is some kind of a primary principle, phenomena, or object, from which then originate secondary principles, phenomena, or objects, from which in turn originate tertiary ones, etc. The principles, which are the most primary, are going to be called here "canons". They cannot be confused with moral laws, as in relation to moral laws canons are superior. In this subsection I am going to present these primary principles of the universe (canons), which so far totalizm managed to identify and to describe. While reading their descriptions, one should be aware, that some of them were already postulated by various researchers or philosophies for a long time. But totalizm introduces to them a completely new quality. Namely, the logical body and tools of totalizm, that are already worked out, are allowing to formally prove the actual existence and operation of every single out of the primary principles (canons) presented in this subsection. Unfortunately, I constantly suffer a chronic lack of time and lack of additional research capacity. (After all, as for now, I am the only scientist who develops totalizm.) Because of this lack, so-far I formally proved only the existence and operation of the first of the primary principles listed here - see subsection I3.3. However, if my time and research capacity allow it, in reality I would be able to develop similar formal proofs for each one of canons described below. Here are the primary principles of the universe, which totalizm identified so-far:
1. Canon of a single universal intellect. It directly stems from the structure of our universe, as this structure was revealed by the Concept of Dipolar Gravity. It states that "in the entire universe exists and operates only a single superior intellect, which by totalizm and by the Concept of Dipolar Gravity is called "universal intellect", and which intelligently and purposely shapes the present structure and operation of our universe, defines the laws that prevail in it, rules over time, and controls everything that happens in the entire universe". In turn the fact that in the entire universe only a single universal intellect (God) exists and operates, introduces various consequences. Let us list here the most important of these:
- the non-existence of a jealous God. One of the consequences of the canon discussed here, is that this single universal intellect (God) cannot be a jealous intellect. This is because under whatever name someone turns to it, this always is going to be addressed exclusively to it, as there is no other intellect, which could compete with it.
Therefore, the statement that some religions make to their believers, that their God is a jealous God, has no right to be the truth, if the God it refers to is the true God (means if the God of this religion is really the universal intellect). This types of statements imply only that someone was very interested in propagating "God's jealousy", in spite of fact, that such a jealousy is contradictive to everything that about true God and about the operation of its laws is known so-far. Of course, immediately a question rises, who was that someone. Was it a given religion, which for the political reasons itself is very jealous and imperfect. But it hides under the smoke-screen of a jealous God the fact, that it does not wish people to seek the truth somewhere else. Or was it our cosmic occupants from UFOs, means "evil parasites" described in chapter JJ /?/, who were simulating such pride, vices, and bad intensions, that at the initial stage of a given religion, they pretended to be a jealous God, and demonstrated to people with their actions that they are very jealous.
The fact, who actually introduced into religion the claim of a jealous God, can be scientifically deduced and established through the analysis of a manner, in which this claim is argued. Therefore, it would be rather beneficial for all interested, to try to learn the manner, in which certain religions officially justify their claim, that the only superior intellect of our universe, is a jealous intellect. A person which learns the official version of this argumentation, could then analyse the logical deductions which reveal "if" and "how" a given religion justifies that "the only superior intellect of our universe (God) must be a jealous intellect (God)". The bulk of such information should provide a logical justification, which would reveal why such a jealous - although the only one in the entire universe, superior intellect, should judge differently people who practice different religions. If anyone is able to learn such a justification offered by a given religion, he/she should learn it for a hypothetical case of the judgement by such a jealous universal intellect two identical in every aspect people, who led an exactly identical life and identically obeyed moral laws, only that they prayed to the only universal intellect according to wording and rituals of two different religions. The question, which for such a case should be learned, would be - why this single universal intellect, should give a reward to one of these two identical people, while it should refuse to give this reward to other one of them. We, people are not so perfect intellects, as the universal intellect. However, only very few of us, in such a situation would actually judge differently these two identical in every other aspect believers. So if we, imperfect "mere mortals" , would not judge these two identical people differently, why the universal intellect should judge them differently? Especially, that from the definition, this intellect allows people to learn rules and laws, according to which it carries out its judgements, thus it makes these rules transparent for us.
- The lack of completely correct religion. Other consequence of the existence of a single universal intellect, is that no religion has the right to call itself the "only correct" or "only true" one. The sole criterion of correctness of a given religion is an extend in which a given religion breaks or obeys, the moral laws that were established by this single universal intellect. However, according to the "canon of the operation of universe", religions cannot receive all these laws as a gift, but the knowledge about them they must earn gradually and laboriously. Therefore, as the result of the operation of the criterion of correctness of a given religion stated before, and the canon of operation of universe, every religion must be imperfect to some extend, and every single one of them should try to open and initiate the precess of own perfecting. The imperfection of every religion can be formally proven through historic comparisons - each one of them committed many errors, which currently it is ashamed of. (As this probably was noted by the reader, totalizm admits openly that it is imperfect and that it must constantly improve - further details on this need to improve are explained in subsection JB8.)
2. Canon of the operation of universe. Existing religions suggest unanimously, that God intervenes directly and continually in almost every aspect of the physical world, practically shaping everything in it according to its current wishes. And so it does everything by itself, starting from directing ants that get lost, through punishing sinners, and finishing at sending rain on dry fields. This religious belief is expressed best in a known saying that "God sustains the operation of universe". In turn the Concept of Dipolar Gravity states that the universal intellect cannot directly and openly intervene in the physical world, because any such an attempt of an open and clearly noticed intervention, would not only break the "canon of ambiguity" described below, and thus also break our fundamental right for a free will and for the freedom of choice of our path, but also would decrease the "amount of moral energy" in all people, who would be affected by this intervention. In this way any obvious to people intervention of this intellect in the operation of the physical world, would undermine the foundations of laws that were established by the very universal intellect. Thus, in order to keep these laws in power, it can rule this world only indirectly, through programming and controlling time schedule of events, which are going to affect people in the future (the mastery of time), and also through the current control of the moment and circumstances of unleashing laws that it established. Therefore the Concept of Dipolar Gravity and totalizm suggest, that there is in power the following canon of the operation of universe: "the physical world must behave and operate in such a manner, as if the universal intellect would not exist at all, while all the events that take place were controlled exclusively by appropriate natural laws". Of course, the analysis of some of laws that rule our world (especially moral laws described in subsection I4.1.1) reveals, that in order these laws are established and working, behind them must hide some omni-knowledgable and omnipotent intellect, capable of shaping the future events and releasing the current actions according to requirements of these laws. From the canon discussed here originates the truth of proverbs of the type "God helps those who help themselves". If this canon is expressed with some simple words for everyday use, one of the possible wording that it could take would state that "the universe is so organised that it operates on its own - the universal intellect only decides in which direction".
3. The canon of omni-purpose. According to it, "in the universe everything happens in a highly intelligent and multi-purposeful manner". Thus everything has its goals, reasons, justification, iron logic, etc. Also behind everything that ever happened, happens, or will happen, discretely stand the universal intellect. Of course, in order this canon could be at work, the universe must be governed by an omnipotent intellect, called here the universal intellect, not by some mechanical algorithms - as this is claimed by refined atheists. This means that the existence and operation of the canon of omni-purpose is an automatic consequence of the existence and operation of the universal intellect.
The canon of omni-purpose causes, that everything in the universe makes a deep sense and has an important reason for the existence. This is because of this canon, that every tiny detail of every organism and object has a justification, why it appeared, and also has important functions, which it should perform. The awareness of the existence and operation of this canon causes, that totalizm claims "nothing in our lives happens by an accident or by a converge of circumstances, and everything has deep reasons, goals, and consequences, only that not always these reasons, goals, and consequence are understandable for us."
The consequence of the operation of the canon of omni-purpose is, that the empirical proofs for the existence of the universal intellect are practically contained in everything that surrounds us. Thus people, who have sufficiently inquisitive minds, are able to notice these proofs practically in everything. For this reason many people do not need at all formal logical proofs, similar to that provided in subsection I3.3, in order to have a certainty that the universal intellect does exist, because the required empirical proofs they find in every blade of grass, in every sunrise, and in every event that affects them.
4. The canon of ambiguity. As this was already explained in subsection JB3.2, one of the superior ideas of the operation of the universe, is the assurance that all human intellects always must have free will. In turn this "free will" requires, that in the universe the "canon of ambiguity" must exist and operate. According to this canon, the free will can always be available to every intellect, only if mechanisms of the universe are so organised and so operated, that they always must fulfil the requirement that "in the universe nothing can be fully unambiguous and deprived sources of all doubts, because then the intelligences that confront it would be deprived the right to their own free will and the right to choose their own path". Only the existence of ambiguities in everything that surrounds us, guarantees that all intelligent beings always have "free will" in their choices and behaviours. Therefore, if someone, from some reasons does not wishes to accept a given truth (e.g. a truth about the existence of the universal intellect (God), about the existence of morally decadent UFOnauts and the occupation of Earth by these parasitic UFOnauts, or about a wave nature of light), the above "canon of ambiguity" causes, that around this truth always there is enough ambiguity and doubts, so that he/she could ignore or reject this truth if he/she wishes so. In order to realize how this canon works, it is enough to understand, that if for example in our sight some kind of a miracle happens that is described in subsection I3.5, and if there would be no doubt about the fact that it is a miracle, then we would NOT have at all the free will about whether we should believe in God. But if there happens something in our sight, but it is so ambiguous that according to our views and philosophy we can interpret it either as a miracle, or as a hoax, then we have a complete free will regarding what we decide to believe about this event.
The canon of ambiguity also introduces numerous practical consequences. One of these consequences, currently very on time, is the fact that the arrival on Earth the so- called "Second Jesus" must be enough ambiguous, so that everyone can interpret it in his/her own way. If this arrival of the Second Jesus took place in fire, power, and thunders, as many people expected this, it would deprive people free will that they have. It is because of this canon, Second Jesus has arrived - as the Bible says it, "as a thief", means without any miracles and supernatural signs, to complete his mission quietly while remaining unrecognized by the majority of people. Other example of consequences of the same canon is that also the original Jesus was not recognised by Jews - after all they await the arrival of their messiah even until today. Also even today many scientists negate the supernatural character of many of his achievements (and attempt to explain them "rationally"). Also from this canon results the requirement that the true miracles are always very humble and ambiguous, and that only miracles-hoaxes are trying to deprive their witnesses all doubts - as this is explained on example in subsection I3.5.
5. The canon of consistency. It states the following. "The universal intellect is perfectly consistent in everything, including laws that it establishes and actions that it undertakes." The canon of consistency causes that everything in our universe must be logical and agreeable with everything else, and also everything must logically result from everything else.
The canon of consistency reveals its operation almost in everything. Practically everything in our universe is highly consistent. The operation of this canon can be observed not only in all actions of the universal intellect, but also in laws that this intellect established. For example, one of the manifestations of this canon is the precise coincidence of physical laws and moral laws. This coincidence causes that every moral law must correspond to a similar physical law, while every physical law corresponds to a similar moral law. Therefore the content of new moral laws can be learned for example by studying physical laws that are known to us, and vice versa. Other manifestation of the operation of this canon, is so-called "rule of moral unanimity", which applies to all moral laws, and which was discussed in subsections A13 and A2.1 /?/. Thus rule states that "if any situation or intension appears in the real life, then this situation or intension must be unanimously judged as moral or as immoral by all moral laws that apply to it, and by all indicators of the moral correctness that can be used to judge it". What this rule is trying to express, is that the categories "moral" and "immoral" also fulfil the canon of consistency. Therefore if something is "moral" then it remains "moral" in the light of any possible moral law that applies to it. While if something is "immoral", then it stays "immoral" in the light of every possible moral law that applies to it.
If the canon of consistency is related to the actions of the universal intellect, then it could be called the canon of non-favouritism. This is so, because in order to fulfil the canon of consistency: "all the activities of the universal intellect must be so completed, that they do not favour anyone, while the only differences in the manner, in which they affect individual people, must result from the level in which these people obey moral laws that this intellect established". Lest us now explain this idea using different words. In order to be consistent, the universal intellect can never favour anyone just for: what religion he/she practices, in what country he/she lives, whom he/she is, to what race he/she belongs, from what civilization he/she originates, etc. This intellect must reward or punish only depending on how a given person obeys the moral laws which this intellect established and which remain the same for the whole universe. If for some reasons, this intellect decides to give to us something, that does not result directly from our obedience of laws that it established, then it must give this repetitively to representatives of different races, religions, countries, etc. It is also worth to notice, that in order to fulfil the canon of consistency, the universal intellect never can forgive anything to anyone, although it can delay the execution of the punishment. More about this canon of consistency, and about non-favouritism, is explained in subsection I3.5. In turn the topic of consistency of the universal intellect is addressed in subsection I3.6.
6. The canon of universal justice. It states that "in the universe an absolute justice prevails, which is guaranteed by the existence and memory of the universal intellect, therefore everything that affect anyone, was either deserved in the past, or is going to be rewarded in the future". More about this canon is explained in subsection I4.1.1.
Very interesting about the canon of universal justice is, that this justice is "motivating for moral self-improvement", means not "blind" like the human justice. In order to explain this more precisely, moral laws - which always work according to this canon of universal justice, are designed so intelligently, that they always reward all actions, which belong to the category "moral", and punish all actions, which belong to the category "immoral". For example, if someone is forced to kill in self-defence in situation "you or me" (self-defence is a strictly "moral" activity - as this is proven in subsection JD11.1), then the moral laws are going to reward this person for such moral killing (i.e. they are not going to punish him/her). But if someone kills during an aggression (aggression is a very "immoral" activity), then the same moral laws are going to punish him/her. In this way the rewards and punishments that are served by the moral laws are so directed, that they inspire the constant improvement of our morality. In turn human justice is "blind" because for a given action it punishes the same, independently whether this action is belonging to a category moral, or immoral. In this way the canon of universal justice, through the moral laws that it governs, constantly forces all intelligent beings, which are subjected to the action of these moral laws, to constantly improve their morality. But the human justice, due to remaining "blind", does not lead to any development or progress, and it only encourages people to act in an increasingly more complicated and deviated manner.
The canon of the universal justice imprints the influence on the whole range of various laws and rules of the universe. In order to indicate here some of these, the most important of them include:
- "Proportion rule" described also in subsection JC1.2 /?/, and on the beginning of chapter C. This rule states that "outcome is always proportional to the contribution". The practical consequence of this rule is that the more moral life someone leads, the more rewards and benefits he/she glens.
- "The law of earning everything" - described in subsection I4.1.1. According to this law, in our life everything must be earned.
With the existence of the universal justice the connection has the matter of warnings and forecasts. After all, the very essence of justice requires that all these who are going to be affected by it, should be firstly warned about consequences of their activities, which cause given consequences, or about the existence and arrival of something that is going to imprint the significant impact onto their lives. Of course, it is later left to their own choice, whether they listen to these warnings and treat them seriously enough. As it turns out, there is a whole range of such systems of warnings and prophecies in operation on Earth. In order to indicate some of them, they include dreams, ESP, superstitions, forecasts, prognoses, predictions, prophecies, visions, religions, philosophies, insights into the future, etc. Unfortunately, because of the action of the "canon of ambiguity" described before, all of them must provide information, which is not clear and sure, and thus which does not deprive the free will of all those who receive it. Because of the significance of this information as a component of the universal justice, totalizm places on it a watchful attention, and tries to master the ways of interpreting it and taking notice what it tries to convey to us (e.g. see subsection G2 in monograph [8]).

=> JB7.5.
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