JC. Knowledge is responsibility
#1
@ Dr. Ing. Jan Pająk

JC: KNOWLEDGE IS RESPONSIBILITY

Now is time to explain why someone should get familiar with this volume. After all, this volume just concerns a new, moral, highly positive, and peaceful philosophy named "totalizm", not a subject which could be someone's passion, hobby, or the area of typical interest. Furthermore, this chapter is quite voluminous, probably expressed in a non-perfect English, does not provide any entertainment, and it takes off against almost everything that the present mass media, books, educational institutions, and various establishments are trying to force upon us. In turn the philosophy of "totalizm" that this chapter presents, is not teaching us how to use a brut force to subdue others, is not advising how to become famous or influential, how to make a lot of money, how to carry out immoral living without being caught. It also does not compare life, to a jungle in which only the most ruthless can survive. So why someone should interrupt a mindless TV watching, or visiting a local pub, in order to read about totalizm. Well, there is a lot of reasons. Let us list here the most important of them:
1. The goal of totalizm is to instantly improve the quality of our current life. As we know, many philosophies which are dealing with moral issues, almost never are oriented to deliver their results in a clearly defined and measurable period of time. A good example of such situation are all philosophies of religions, which promise their results only after someone is dead. But totalizm is different. Its main goal is to instantly improve the quality of our present life. Therefore, various results of adopting totalizm we can experience sometimes almost instantly after we start to understand this philosophy, and begin to utilize it in our life. For example, if during reading this monograph one starts to understand principles of totalizm that it tries to outline, and implements these principles in his/her own life, then this person almost instantly starts to experience some benefits of the totaliztic life, such as the appearance of a feeling of control over own life, a great relief and sense of correctness, a feeling of purpose, a peace of mind, a feeling of own importance and value, a feeling of universal justice, and many more. Other results of the totaliztic way of living start to appear as soon as someone's implementation of totalizm gains a momentum. For example, all benefits connected with the increase of our moral energy start to appear immediately after one increases his/her level of "E" and "μ" (for explanations what these symbols mean, see subsection KA1.6.1 /?/ and G6) - similarly as body builders start to experience benefits of their efforts immediately after their muscles are strengthen. Finally, the results which depend on karma that is created because of the action of some moral laws, starts to appear after the period of time required for karma to materialize (i.e. in many cases after around 5 to 10 years).
2. Totalizm yields multitude of definite benefits and rewards to those who adopted this philosophy in everyday lives. Otherwise to many other philosophies, which either promise their benefits to arrive only after someone is dead, or which offer sacrifices but no benefits at all, totalizm is a philosophy, which is offering clearly defined, sure, and measurable benefits - if one follows what this philosophy recommends. Examples of such benefits include everything that was listed in the previous item and that increases the quality of our lives - such as personal happiness, sense of purpose and direction, control over our own life, and many others, as well as benefits which depend on various quantities that are controlled by people practising totalizm. An example of such quantities controlled by totalizm is moral energy "E" and "μ". Proportionally to the increase of this energy, people practising totalizm are experiencing an increasingly larger proportion of benefits, which depend on the level of this energy (these benefits are discussed in subsections KA1.6.3 /?/ and A2.4 /?/). An example of these, can be a feeling of happiness, which can grow proportionally to the increase in "μ", until it reaches the level of nirvana. For such benefits of totalizm applies the "proportion rule" (which is discussed also in subsections JC1.2 /?/ and JB7.4). This rule states that "the moral benefits which one reaps in his/her earthly life (and also in his/her eternal life), are proportional to the extend with which this person implemented principles of totalizm in his/her life", or more strictly to the level at which this person obeys moral laws. Because of the existence of these benefits, and also because of the action of this "proportion rule", it is worth to check totalizm in action, and to see whether the benefits that it offers are suiting us, and whether we could implement in our everyday lives at least some principles of totalizm. Of course, such a checking requires that this monograph is read and understood (or at least that we read and understand chapters A and B).
3. Totalizm does not require any sacrifices. It requires from us to do, what we normally do anyway, only that in a slightly different (totaliztic) manner. As we know, many philosophies impose on their adherers a multitude of sometimes very strange requirements, which usually include various forms of sacrifices. For example, such philosophies may demand to eat no meat at all, or to not eat pork or beef, to refry from sex, to give our money away for poor, etc. Totalizm is very different. It imposes no sacrifices, and in fact it declares all sacrifices to be "totaliztic sins" (see subsection JD11.2 and JA5.2). After all, in the majority of cases sacrifices decrease the level of someone's moral energy, and also they pull the doer downwards in the moral field. The only requirement which totalizm imposes on its adherers (see subsection A2) is actually exactly the same, as whatever normal life requires us to do anyway. Namely, it asks us to "pedantically obey moral laws". (Although normally we do not know about the existence of moral laws, we still are forced to obey many of them, as their obeying is recommended by our conscience, and also they are embedded in our customs, religion, legal structure, ethics, etc.) The only difference between practising totalizm and an ordinary (unruly) life is, that totalizm asks us to obey these laws in a methodical, purposeful, and fully conscientious manner. In turn our conscience, customs, ethics, religion, etc., asked for obeying these moral laws in an intuitive manner. Therefore, after we implement totalizm in our lives, then (1) we estimate the moral status of everything, whatever we intend to do - means everything that we plan or just carry out, we firstly categorise into one of two basic categories of "moral" or "immoral", and only then we implement it, or abort, depending on this moral status, (2) we selectively seek knowledge on moral laws, we know what moral laws state, we understand their purpose and operation - therefore we obey them willingly and conscientiously, (3) we constantly, knowingly, and intentionally lift ourselves upwards in the moral field - e.g. by applying to every our decision the totaliztic rule that "always the exact opposite to what the line of least intellectual resistance prompts us to do" (see explanations from subsection A4.1 /?/). In other words, all requirements of totalizm represent the essence of intentional, purposeful, and willing doing of whatever the universal intellect (God), as well as other people, our conscience, anyway expects us to do in our lives.
4. Totalizm can be practised in privacy, and does not require any "membership", "initiation", "priests", or a "guru". Many philosophies can be practised only if someone belongs to a group of people who adhere this particular philosophy, or if someone has a teacher/guru who guides him/her through the path of initiation. But totalizm is different. It has very clear rules to understand and to follow, which can be described in publications like this monograph. Also it yields predictable benefits. Thus everyone, who wishes to practice it in his/her life, can do so without becoming a member, or without following a guru. All what it takes, to practice this philosophy, is to learn a few simple principles of totaliztic behaviour, which are outlined in this monograph (and in several other publications), and then to implement them in everyday life.
5. Totalizm changes lives of those who embraced it, making these lives more controllable, predictable, moral, active, and fulfilled. If one discusses the effects of totalizm with those people who already implemented it, one soon discovers that all of them noted a dramatic change in their lives that took place after embracing this philosophy. This is because totalizm allows us to take a full control over our own life, to understand what happens around us, to see the direction towards which we are going, to accomplish peace of mind and internal serenity, to have no doubts, to lead active, moral and fulfilled life, and to gain access to numerous qualities, which are most sought for (e.g. happiness, confidence, sense of purpose, moral assurance, etc.).
6. The correctness of totalizm can be proven in a number of different manners - similarly like physicists do this with equations and laws of physics. For example, it is possible to carry out experiments, which prove in practice the correctness of totalizm. It can be observed in the course of our own life, and this observation allows to notice that it works. It can be observed on other people. We can also observe various phenomena that are manifested in human life, and which certify for the correctness of totalizm (such as moral field, moral energy, moral polarization/polarity, philosophical creeping, philosophical life-cycles, death by moral suffocation, nirvana), etc. In my own case, my personal/intimate proof for actual correctness of totalizm arrived in several years after I started to live according to this philosophy. It was the arrival of the majority of these qualities, which totalizm promises, means internal happiness and peace, self-assurance, sense of fulfilment, serenity, abandoning of fears and scares, loosing all doubts, giving sense of purpose, etc. The biggest reassurance about the absolute correctness of totalizm, was for me the experiencing of totaliztic nirvana described in chapter E. Thus my embracing of totalizm neutralized in myself everything that previously was troubling me from inside. Simultaneously it allowed to take with a greater understanding, peace, and balance (means with so-called "philosophical peace") everything that still is troubling my life from the outside. Although totalizm does not neutralize external hurts, pressures, and dangers, nor makes us blind for them, still it provides us with an internal strength and motivations, which allow to defend ourselves from all difficulties of fate that attack us, and allow to gradually overcome these difficulties.
There is an extraordinary phenomenon, which was reported to me by numerous readers, and which in my opinion directly stems from the correctness of totalizm. This phenomenon is an unique feeling of happiness that overwhelms readers during reading various descriptions of totalizm. It is described to me many times as a feeling of happiness similar to that experienced when one "meets an old good friend, whom he/she have not seen for many years". I personally believe that this extraordinary feeling of happiness is generated by our conscience in response for reading and realising truths embedded into totalizm, about which our conscience knows that they are correct. Thus in order to let us learn that these truths are correct, and that their learning by us is welcome by the conscience, it generates this unique feeling of happiness similar to that of meeting an old good friend.
I should add here, that many people also reported to me strange obstacles that they needed to overcome in order to read about totalizm. For example every time they planned to read this monograph, either rapidly something unexpected happens - forcing them to abandon this plan, or the proceeding night they could not sleep well - thus they are just tired sleepy, or their computer unexpectedly fails, etc. I personally explain these strange obstacles, are intentional problems piled up by evil parasites discussed in subsection OC2. These evil parasites know that totalizm is going to turn life of a given person around, thus they try to prevent reading anything about this philosophy, by artificially creating such strange obstacles.
7. Totalizm was derived, not invented. All philosophies, which prevail on Earth, were invented by someone (this is true even if their creators claim that they were given to them, as in such cases they were invented by those who did the giving). But totalizm is an only exception from this rule. Totalizm was derived, not invented. It was derived from a new scientific theory called the Concept of Dipolar Gravity in the same manner as mathematics or physics derives new equations. Of course, the fact that totalizm was derived, not invented, introduces various consequences. For example, in totalizm everything is logically deduced like in strict sciences, everything stems from something else and is based on moral laws that can be verified, everything can be described mathematically, calculated, and measured, everything can be proven (if is true) or disproved (if is untrue), everything is supported by the existing evidence, etc.
8. Totalizm is already embraced and implemented by numerous people. For example, it is already well established amongst Polish intellectual avantgarde. Many people over there openly practice it. After all, in Poland this philosophy is known practically from the very beginning, i.e. since it was founded in 1985. It is also popularised by numerous monographs listed in chapter P and promoted by numerous Internet sites listed on the title page of this volume. Since so many other people found totalizm worth to follow in their lives, and found it worth investing their efforts into it, perhaps it is also a good idea if you (i.e. the person who just reads these words) find a few spare hours in order to check what is so special about this philosophy that it attracts so many people and turns around lives of so many of them. After all, for such checking, it only takes to read this monograph.
Of course, listed above are only the most important amongst countless reasons why this monograph is worth reading. Further reasons are going to be outlined in subsection JC1, which discusses main benefits that one can glen from adopting totalizm.
I do hope that the above reasons have proven for you to be vital enough, in order to proceed with learning further details of this moral, positive, progressive, and uplifting philosophy of totalizm.

=> JC1.
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