JB7.5. The founding theorem of totalizm
@ Dr. Ing. Jan Pająk

JB7.5. The founding theorem of totalizm

Every new scientific discipline, as well as every new philosophy or religion, always is based on a theoretical founding thesis, even if it does not realize the existence of this thesis. This thesis usually is called a "theorem". Totalizm also has its own theorem, which is presented in this subsection.
Theoretical founding thesis ("theorem") of totalizm is stating that "there is a collection of laws, rules, recommendations, quantifying indicators, and tools, which apply both to individual people and to whole families, institutions, societies, and even civilizations; and which have this ability that if someone leads his/her life according to them, they provide the highest possible access to all desired qualities of life, such as happiness, self-fulfilment, harmony, spiritual uplifting, etc.; thus, according to totalizm, the identifying, constant perfecting, and making available to people simple definitions of these out of them, which are detectable and verifiable at a given level of our knowledge, should become the primary goal of totalizm as well as all other sciences and scientists".
From the above founding theorem results the interpretation of attributes of totalizm. Here are the most important of them:
- There exists a collection of rules, which can be defined, and which - when followed, allow to accomplish the most beneficial course of our life. As it is known, many philosophies claim that such collection of rules does not exists and is impossible to define, therefore everyone should persevere in his/her life to whatever he/she considers to be the most important. Totalizm charges itself, all other sciences and scientists, and also every individual person, with the duty and responsibility of finding these rules, promoting them in the society, and with consequent implementing them in our everyday life.
- The goal of totalizm is to find and to disseminate the recipes for leading a moral, fulfilled, and happy life. Totalizm aims at providing people with a collection of simple and easy to remember rules of behaviour, which are agreeable with all laws of the universe - including into this also moral laws, and which are based on the most current scientific findings. Thus leading life according to these rules opens the widest, fastest, and most effective access to these aspects of our lives which are the most sought for (e.g. happiness, self-fulfilment, satisfaction, feeling of security, self-respect, harmony, belonging, spiritual uplifting, etc.). These aspects must apply both, to individual people, as well as to whole societies and civilizations.
- Totalizm remains an open concept. Thus it is not closed, finished in the development, calcified, and presently perfect philosophy, but it assumes the own constant improvement accordingly to the progress of our knowledge. This means that the number of recommendations and tools, their content, simplicity, level of generalization, efficiency, and the level of perfection, are going to increase with the progress of our knowledge. (For this reason, the reader is encouraged to read future formulations of totalizm again after some time. Then many matters, which in this formulation of totalizm still remain unexplained, or are explained not very clearly, in the next editions probably are going to be presented much clearer.)
- Totalizm does not separate, discriminate, or ignore any need for the increase of our knowledge, including into this also the need to increase our knowledge about God, and treats the accumulation of this knowledge as the main component of the progress, and the process of perfecting humanity. After all, because it stems from the Concept of Dipolar Gravity, totalizm includes also these aspects, which previously were "reserved" for religions. So far the Concept of Dipolar Gravity is the only consistent scientific theory on Earth, which not only unambiguously confirms the existence of the universal intellect (God) and explains its attributes, but which also formally proves that this intellect (God) does exist - see subsection I3.3. For this reason totalizm can be called a philosophical-religious concept, not just a philosophy. The word "religious" in this description highlights the fact that the Concept of Dipolar Gravity, from which totalizm was derived, introduces the scientific idea of universal intellect (i.e. the scientific equivalent to religious God), explains the operation and attributes of this intellect, and builds all its laws, rules, and relationships around recognizing, learning, and obeying laws and intensions of this intellect. Therefore, by such origin, totalizm cannot avoid duties of addressing and explaining many matters, which previously were "reserved" as domains of exclusively religions, and thus carefully avoided by science. However, otherwise than religions, totalizm states that "complete and ready recipes for accomplishing perfection no-one is going to give to us for free, thus people needs to earn them by long and laborious searches, by analyses of errors that they committed before, and by drawing conclusions from the moral lessons that they received". After all, according to the Concept of Dipolar Gravity, the basic goal of all activities of the counter-world (and thus also activities of our counter- material duplicates) is accumulation of knowledge. But if any knowledge is given for free, then we would not need to accumulate it. Furthermore, one of the main moral laws states that "everything must be earned" - this concerns also a type of knowledge, which the most basic part is contained in our current religions. 
- Totalizm allows to decide not only what is the best course of action, but it also provides quantitative tools described by so-called "totaliztic mechanics", which allow to calculate and to measure various factors, which define the final effects or our actions. For example, it allows to calculate how much effort (e.g. in "hours of physical struggle") someone needs to put up in order to accomplish and to maintain the state of nirvana - see examples from subsection E8 /?/ and problems 1 to 3 in subsection E9 /?/. Furthermore, it allows experimental and formal proving that whatever it claims is correct, and that in fact it delivers whatever it promises.
There is nothing else in the entire universe, about the certainty of which people would believe equally strong as in their own philosophy (this is true even in case when they are unaware that they have any own philosophy). Actually, in the course of my observations to- date I realized, that the more harmful and ill someone's philosophy is, and the more destruction it spreads in a given person and in all other people around, the more the owner of this philosophy is convinced about its correctness, the more he/she tries to impose it onto others, the more hostile is his/her attitude towards philosophies different than his/her own, and the less is willing to change it into any other, or even only slightly improve. For this reason the completely new philosophical system, such as totalizm, is going to be greeted with a biggest lack of confidence by these people who need it the most - even if by ignoring totalizm many of these people is going to lose their only chance for changing and enriching their lives.
Although philosophies, which are born in a spontaneous manner, also allow to get through lives, sometimes even bringing the final satisfaction to a given person, formal philosophies provide this additional refinement, purpose, and sense of direction, which cause that the living according to them is giving more internal satisfaction, assurance, and self- realization, and is also socially more beneficial. However, the problem with the majority of formal philosophies is, that firstly they usually are based on presently outdated views, and secondly they do not provide short and easy to remember recommendations, rules, or tools, which could find application in the moral solving of problems from everyday life. Totalizm differs in this from other philosophies. Firstly in the founding theorem it assumes its own imperfection as a philosophy, and thus it accepts the need for constant improvement and extension as time elapses. Secondly it tries to develop a clear and easy to apply system of tools, which would effectively direct our lives. These tools take the form of collection of simple, short, easy to remember, and effective in practice, recommendations, laws, and rules for everyday use. A good example of them can be the Boomerang Principle described in subsection I4.1.1. It states that "whatever feelings you induce in other people, exactly the same feelings are going to be induced in you" - only that the return of feelings that you caused in others is going to arrive after the elapse of average time of karma return, which usually is around 5 years, or as soon as the circumstances required to fulfil this return are to appear. (Note that such operation of the Boomerang Principle in the real life frequently means also that "whatever you do to others, exactly the same is going to be done to you".) Due to the introduction of such tools, totalizm tries to transform life of people from a spontaneous striving, in which almost blindly we try to accomplish the values that we desire (e.g. happiness, self- fulfilment, respect, appreciation), into goal oriented, controllable, and verifiable activity, which earns these values in an intended, planned, and systematic manner.

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