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JC1. What is totalizm
#1
@ Dr. Ing. Jan Pająk

JC1. What is totalizm
 

Since the entire content of this monograph is devoted to the description of totalizm, it is natural to expect that firstly we should define how one is to understand the name "totalizm". Therefore the goal of this subsection is to explain what totalizm is, and to define the term "totalizm". But as this is with many other far-reaching concepts, also totalizm represents something different, if viewed from a different angle. Therefore totalizm is a philosophy, which have many dimensions. Various dimensions and definitions of totalizm differ amongst themselves, depending on the angle from which they are viewed, depending on the area of concern, depending for whom they are constructed, etc. Therefore this subsection presents the most important out of them. Here are different definitions and dimensions of totalizm, which cover the most important angles of viewing this philosophy.
1. Scientific qualifying. Let us start our attempts at defining totalizm, from qualifying it according to the present scientific terminology. From this point of view, "totalizm" can be interpreted as a name assigned to a kind of "holistic philosophy", the essence of which boils down to a pedantic obeying moral laws. The philosophy described by this name was created only in 1985. Thus we could say that from the point of view of a lifespan of a typical philosophy, it is still very "young" and "new". So, if we put all the above into a form of a scientific definition, we could express it with the following words. "The name 'totalizm' is assigned to a new, moral, positive, peaceful, and highly progressive philosophy, born in 1985, the essence of which boils down to a pedantic obeying moral laws".
2. Origin. A next point of view from which we should consider totalizm, is the origin. As this is explained in subsection A13, totalizm is a philosophy, which was not "invented" (as were almost all other formal philosophies on Earth). Totalizm was "derived" from a new scientific theory called the Concept of Dipolar Gravity, in a way very similar as mathematical equations or some laws of physics are derived by scientists. (The Concept of Dipolar Gravity from which totalizm was derived, is described in chapters H and I of this monograph. One of its attributes is that it formally proves the existence of the universal intellect (God) - see the scientific proof for the existence of this intellect (God) presented in subsection I3.3. In turn history of totalizm, including descriptions how totalizm evolved from the Concept of Dipolar Gravity, is presented in subsection L4 /?/ from volume 8 of this monograph.)
To briefly summarise and remind here, what about the origin of totalizm writes subsection L4 /?/, in 1985 a new scientific theory was proposed, which provided a new view of the nature of gravitational field. This concept is quite an extraordinary theory, as initially it was intended as one of numerous scientific theories, only that directed towards explaining such primary phenomena of the universe, as the gravitational field. But after this concept was formulated, it turned out, that from an ordinary scientific theory it transformed itself into a "theory of everything" - means into the theory, which explains practically all aspects of the universe, including into them also all phenomena that previously remained unexplained, such as scientific paradoxes, mysteries, universal intellect (God), etc. Three very important discoveries that the Concept of Dipolar Gravity introduced, were so-called "moral field" - which prevails in our universe, so-called "moral laws" - which govern the motion of intellects in this moral field, and so-called "moral energy" - which is accumulated or dispersed when intellects move within moral field. The discovery of the moral field revealed that the universe contains not one, but two so-called "primary fields". The first of these fields, namely gravity field, we know for a long time. But about the existence of the second one of these fields, namely moral field, we so-far had no idea. It was only discovered and described by totalizm. But moral field is very similar to gravity field, i.e. whatever we do, it always runs either upward or downward of this moral field. Everything that is "moral" requires our motion uphill in this field. Therefore the accomplishing of "moral" goals always is connected with putting into them appropriate effort, similarly like reaching anything that is on the top of a mountain requires putting effort into it, to overcome the gravity field. But they increase our moral energy. Simultaneously everything that is "immoral" depends on effortless rolling down of this moral field. Therefore it goes without any effort and initially generates even a significant dose of pleasure. But it decreases our moral energy. Of course, because of the existence of this moral field, everything that we do in the range of this field must be governed by appropriate laws, similarly like everything that is done in the range of gravity field obeys laws of physics. These unknown previously laws, which describe the outcomes of actions in the range of moral field, are called "moral laws".
As it turns out, "moral laws" are very heavy-handed. They consequently punish or reward everyone who breaks them, or obeys them. Because people so far did not know about the existence of moral laws, they frequently managed to break them, and were heavily punished by them. Actually in addition to the activities of "evil parasites" described in subsection OC2, punishments for breaking moral laws are one of two major reasons why the life on Earth is today so miserable and so full of suffering.
Of course, immediately after the Concept of Dipolar Gravity revealed to me all the above, a need appeared to inform other people about the existence of moral laws and about the necessity to obey them in our lives. In this manner in 1985 the philosophy of totalizm was born. If we attempt to define totalizm from the origin point of view, then this definition could be expressed in the following words. "Totalizm is an applied science, which was formulated as the result of application of the scientific Concept of Dipolar Gravity to moral issues". Such description of totalizm explains that it is not an "invented" philosophy, which was shaped accordingly to the personal likes or believes of its creator, but a completely new applied discipline, which was derived from the scientific Concept of Dipolar Gravity. As such a new, applied scientific discipline, totalizm does not formulate its recommendations accordingly to the "intentions" or believes of its creator, but it firstly thoroughly researches the reality around us in a similarly precise manner as this is done by every other science, and only then it formulates its conclusions and recommendations on the basis of results of this research. If one would like to illustratively compare totalizm and the Concept of Dipolar Gravity to something, then the Concept of Dipolar Gravity could be compared to a hypothetical vehicle (e.g. to a car), because it is a kind of scientific mechanism, which describes how our universe operates. Major parts of this vehicle, which are of the highest significance to totalizm, include amongst others, the description of moral field, the description of moral energy, and the description of moral laws (which could be compared to an engine, to fuel, and to wheels in our car). In turn totalizm is like tutorials which teach us how to drive in this vehicle through our lives. This is because totalizm states how to apply moral laws in our everyday life, how to make decisions in order to not break these moral laws, how to organize our lives so that it would allow to obey moral laws, etc. Therefore, considering all the above, it is possible to formulate the following definition of totalizm from the origin point of view. "Totalizm is an applied prascience, which practically implements the new Concept of Dipolar Gravity to moral issues, and which concentrates on advising people how in their everyday lives they should obey moral laws, generate moral energy, and move upwards in moral field".
3. Name. An important part of the origin of totalizm, is the origin of the name for this philosophy. It is called "totalizm" from the English word "total". This name tries to highlight, that according to totalizm everything in the universe is a vital part of a larger total. The name was assigned to totalizm in 1985, when this new philosophy was established. When it was used and published for the first time, I did not know about the existence of "evil parasites" from UFOs, described in subsection OC2. Thus, I also did not know that one of the methods of operation of these parasites, is to push down on Earth everything that is positive, e.g. by surrounding it with very negative connotations. Thus only not long ago I learned, that simultaneously with naming my positive philosophy with the name "totalizm", the manipulations of this parasite caused the same name "totalism" to also be assigned to a very negative and backward philosophy, similar to Hitlerism. Therefore, in order to distinguish between these two, the positive "totalizm" described in this monograph, in all languages is now spelled with "z", while the negative philosophy "totalism" promoted by the "evil parasites" is spelled with "s". Of course, I could consider the possibility of renaming totalizm into another name, which does not have such negative connotations. However, from my to-date research on "evil parasites" described in subsection OC2, I learned that no matter what I do, the parasites are always going to find a way to put it down. Therefore, there is no point to support the efforts of parasites and to introduce additional confusion by renaming totalizm when it is already well established. After all, for totalizm does not matter what type of mud is splashed over it by the enemies, but only matters what it really becomes one day for people who follow it.
4. The requirement of intelligence. There is a huge difference between practising totalizm and practising other formal philosophies or religions. It boils down to the requirement of totalizm, that apart from the physical and emotional effort, in our lives we always must contribute to everything a significant intellectual effort. Actually, if one considers the properties of moral field explained in subsection A4.2 /?/, it turns out that this field is an intellectual field (e.g. one of its properties is that it ascends the most steeply in the direction of the highest intellectual effort, and it descends the most intensively along the line of the least intellectual resistance). For this reason, totalizm is a philosophy of thinking people, and in reality it requires a constant and logical thinking. Even if totalizm would be formulated a lot earlier, probably because of this requirement that the people who implement it, need to think constantly, it would not be applicable in older times. After all, not so-far ago, and in some circles even until today, thinking is an activity that people are the most reluctant to do, and that seems to cause the highest pain for them. But in totalizm is rather difficult to slip through life like in other philosophies or religions, only through mindless performing several pre-learned rules and prayers. For every decision or action totalizm imposes a requirement of approaching it with an understanding, consideration, and thinking. After all, in order to complete a given action (or decision) in a totaliztic manner, it requires a thorough consideration as to whether it is "moral", which variant of the completion is the most coinciding with statements of moral laws, how to increase the moral energy in a most efficient manner, how to avoid the dispersion of own energy in a given situation, etc. In addition to a new requirement to think, totalizm introduces also another new requirement, i.e. objective consideration. It recommends to act exclusively in an analytical, systematic, and objective manner, when whatever we do is controlled by our knowledge and by rational judgement of the situation, not by a spontaneous manifestation of our feelings. For example, other philosophies taught us, that when we see a hungry person, we should spontaneously feed him/her, while if we see someone in a need, we should spontaneously give a help to him/her, etc. In turn totalizm teaches that when we see a hungry or a needy, before we do anything, we firstly should objectively and rationally determine, analyse, and judge his/her motivations and reasons why he/she got into such a situation, e.g. whether he/she is hungry because is too lazy to work, or because it fell a victim of an accident, which deprived him/her the means to live. Only then we are in a position to objectively and rationally analyse whether, in what manner, and what form of help, we are able to offer to him/her, in order to not decrease noticeably our own level of moral energy. For example, if there is a need to feed someone, totalizm does not recommend to give to such a person the last piece of bread we have, and in this way make ourselves to starve (after all, this would be a sacrifice - not a help), or to feed without asking for anything in return (e.g. if it is someone fit and healthy, and our garden just requires to be dug, totalizm suggests we accomplish a good deed of "progress" type, by offering two good meals in return for a work of digging our garden - one before the garden is dug to nourish the needy, while other one after the digging - as a payment).
5. Faith. The next point of view, from which we should look at totalizm, is faith, religion, and the universal intellect (God). The reason is, that in our current understanding of these words, totalizm can be defined as a carefully balanced "secular faith without a religion". After all, totalizm opens for its followers everything that any religion could offer to them - including even the guarantees of the access to all afterlife benefits (see subsection F2.2 /?/). But simultaneously it does not impose a requirement of belonging to any specific religion, and can be practised completely individually - means without temples, priests, or religious institutions.
Let us now consider, what exactly the expression a "secular faith without a religion" means. In order to explain this better, we firstly need to remind ourselves a few facts about totalizm. The first of this is a formal proof, that represents one of numerous outcomes of the new Concept of Dipolar Gravity outlined in chapter I, from which totalizm originates. This formal proof enforces our certainty that the universal intellect, by religions called God, in fact does exists. This formal proof is presented in subsection I3.3. Because of this formal proof for the existence of the universal intellect (God), totalizm (as a philosophy which stems directly from the Concept of Dipolar Gravity) fully acknowledges the existence of this intellect (God). Therefore totalizm makes from the existence of universal intellect (God) one of the founding theorems. Because of this acknowledgement of the existence of the universal intellect (God), totalizm does not allow to disobey any moral laws, or to go around any moral laws (as does the parasitism described in chapter KA /?/), and it makes a primary requirement of our lives to pedantically obey all laws imposed by the universal intellect. After all, in the light of the formal proof for the existence of the universal intellect (God), any disobedience of laws imposed by this intellect represents a disobedience to this intellect itself. The second significant fact about totalizm is that it accepts from the Concept of Dipolar Gravity the awareness of three- dimensionality of people and all others objects that exist in the universe. According to this three-dimensionality, in our universe everything exists simultaneously in three major components, namely (1) as a material component (i.e. our biological body and its physical activities) which is contained in the physical world, (2) as a counter-material component (i.e. as our counter-body/spirit and feelings that it generates) which is contained in the counter-world, and (3) as a software component (i.e. registers/soul and our intelligence that it hosts), which is contained in the virtual counter-world. Because each of these components is governed with its own laws and rules, everything in our universe must simultaneously obey as many as three sets of different laws, namely: (1) physical laws which are obeyed by phenomena of our physical world, (2) laws that govern feelings and that are obeyed by phenomena from the counter-world, and (3) software laws (intellectual laws) which are obeyed by spiritual processes from the virtual counter-world. However, over all these three sets of laws, are keeping control special superior laws, which totalizm calls "moral laws". These superior moral laws cause that intelligent beings must not only consider in their actions all these three sets of secondary laws, means laws of physics, feelings, and intelligence, but they also must obey them in a "moral" manner, i.e. so that during obeying them they do not break simultaneously these superior moral laws. In order to obey morally these three sets of laws, people must simultaneously take care of "moral" leading of their everyday biological activities, their feelings, and their intellectual/spiritual life. All these three aspects of human lives must always be kept in a state of continuous balance, means none of them must not dominate others. After all, according to what was explained in subsection A9, tilting this balance in any direction cause the departure from a moral life, and the breaking of moral laws. This in turn means, that according to totalizm, in lives that we lead, we are not allowed to concentrate exclusively on the physical aspects - ignoring our feelings and intelligence/spirituality, nor we are not allowed to ignore our physical development - thus concentrating mainly on our feelings or intelligence/spirituality. It is worth reminding, that almost all other philosophies in existence so- far, always tried to concentrate only on one of these three aspects of lives, ignoring remaining aspects. For example materialism, and also the philosophy which is adhered by present science, both fully concentrate on the physical aspect, basically ignoring the feelings and spirituality. In turn philosophies of our religions recommend to ignore the physical aspect and feelings, and mainly concentrate on spiritual matters. There are also some "new-wave" philosophies, which advice to ignore physical side and spirituality, and concentrate exclusively on feelings (these consider "love" as the beginning and the foundation of everything). As this was explained more comprehensively in subsection A9, reaching the constructive balance between the physical, feeling and spiritual/intelligent component of our lives, is one of the primary efforts of totalizm. This balance is described in the following manner "in our lives we should so stress and cultivate the physical matters that they cause the development of our feelings and spirituality/intelligence, so lead our emotional life that it enhances out physical and spiritual capabilities, and so carry out our spiritual matters that they intensify and support out physical capabilities and our feelings".
As it turn out, the lifestyle - in which a given person tries to precisely balance these three aspects (i.e. the physical aspect, the feelings, and the spirituality), in our present understanding is called "balanced secular life". In such life a given person does not allow that his/her activities are dominated by the physical aspects - as this is the case in lifestyle named "atheistic life". He/she does not allow to dominate his/her actions by feelings - as this is the case with a life controlled by emotions. Nor it allows to dominate his/her life by spiritual aspect - as this is the case in the life currently named "religious life". In such an understanding, totalizm is carefully balanced secular life, which acknowledges the importance of our physical wellbeing, the impact of our feelings, and also the existence of the universal intellect (God) and the significance this intellect has on our spiritual lives. As such, totalizm cannot be mistaken for atheistic philosophy. Because of the orientation as such balanced secular philosophy, on one hand totalizm makes the most important goal to obey pedantically moral laws, which were established and are supervised by the universal intellect (God). On other hand, while the acknowledging the existence of the universal intellect (God), and making from this existence one of the primary theorems, totalizm simultaneously does not approve religions and cults. Multiple reasons for which it is so critical of consequences of activities of religions and cults for our society, are explained in subsection JB4. The most important of these reasons generally boil down to the fact that (1) religions and cults are mainly interested in gaining a political power over their followers, (2) the majority of them (but excluding Christianity) was established on Earth by "evil parasites" from UFOs - as this is explained in subsection OC2, (3) the majority of them already reached the stadium of advanced institutional parasitism, and that (4) they are currently used by evil parasites from UFOs as reactive institutions, which implement on Earth the doctrines and policies of these parasites. By being such, these religions and cults needed to "re-interpret" the truth regarding moral laws, and instead of teaching people the truth about moral laws, they introduced religious laws, which sometimes are totally contradictive to moral laws. Furthermore, in order to execute the obedience in their adherers, almost all religions introduced various manifestations and rituals of the obedience to a given religion, which they claim are manifestations of the obedience to God. Therefore, they execute from their adherers various religious gestures, religious behaviours, participation in religious ceremonies, giving proofs of the obedience through making all sorts of sacrifices, donations, etc. In turn totalizm considers all these to be tools of exerting political power and executing the obedience, which were introduced by given religions, not by the universal intellect (God). The only manifestations of the obedience to the universal intellect, which scientifically oriented totalizm is currently able to logically explain, and thus acknowledge and promote, include the fulfilment of these requirements, which can be scientifically proven that they were in fact imposed by the universal intellect (God). So far, moral laws are the only requirements known to totalizm and to the Concept of Dipolar Gravity, the fulfilment of which is surely imposed and executed by the universal intellect (God). Therefore, the pedantic obeying of moral laws so-far is the only requirement which totalizm imposes as the manifestation of our obedience to the universal intellect (God). All other forms of obedience to the universal intellect, such as religious gestures, religious behaviour, participation in religious ceremonies, etc., according to the present formulation of totalizm are not necessary at all, although people can practice them if they wish so, if this is part of their tradition, culture, or style of living. (Of course, because totalizm is an "open" philosophy, which assumes the own imperfection and the need for continuous improving itself, at no stage of the development of this philosophy cannot be also ruled out, that future research may disclose further manifestations of our obedience to the universal intellect, which should be practised by totalizts, because this intellect ordered people to obey them.) In the light of what was explained before, totalizm can also be described as "a balanced, fully secular way of living, which in the physical sphere concentrates on moral acting and on reaching our life goals, in the emotional sphere concentrates on the moral management of our feelings without suppressing or limiting them, while in the spiritual sphere on pedantic obeying moral laws in everything that we do".
6. The area of validity. In subsections A8, KA1.2 /?/, KA4.1 /?/ it is revealed that the area of validity of totalizm extends to all spheres of the reality around us, not only to human view of the world, and to carrying out of our everyday lives. Therefore the next point of view, we should use to look at totalizm, is the social life and methods of governing. As it turns out, many aspects of totalizm applies also to social life and to whole civilizations. For example, in order for totalizm to prevail in our lives, it cannot remain passive, or allow, that the political life of humanity is governed by people and institutions, which practice the philosophy of parasitism. Thus on some stadium of the development, totalizm must also include itself actively into the efforts of improvement of our social life, through promoting in society the totaliztic models of family, totaliztic models of society, totaliztic models of ownership, and totaliztic models of governing. Of course, in order to accomplish all these, it must act in the same way, as all other new social movements are acting, namely it must form its own implementing organization, convince people about the correctness of the goals that it promotes, receive the mandant of trust from society in the form of obtaining the leadership in the task of healing our social life, and lead it to social and political reforms. Therefore, if we consider totalizm from the point of view of the social life, it can be defined as: "a new moral force, which indicates its own principles of improving of social life and postulates methods of solving social problems that currently trouble our civilization, which are characteristic and unique for totalizm".
Totalizm is already able to indicate the outlines of models of family, governing, ownership, social justice, etc., which are agreeable with the operation of moral laws - for details see subsections A8 or KA1.2 /?/. Therefore totalizm can also be defined, as a philosophical basis for the restoration of the function of family in the society, for showing methods of executing the social justice, which are based on moral laws, for the healing social life, etc.
 

***
For some people as important as what totalizm is, also can be what totalizm is NOT.
Thus, in addition to the previous explanations stating what it is, now we are going to explain briefly also what it is not. And so, for sure:
A. Totalizm is NOT a cult. People are constructed in such a manner, that all new ideas and movements, which have anything to do with God, they immediately stereotype as cults. I suspect that the religious leaders of ancient Israel, were throwing their equivalents of the expression "cult", even at the first groups of Christians, while Jesus himself was probably for them only a creator of a new cult. In this situation it does not surprise, that from the first days when totalizm was born, the enemies of this new discipline of knowledge keep putting on it an undeserved label of "cult". However, as everyone well knows, religious cults always have their hidden agendas (usually not too clean), and are characterised by a whole range of attributes, none of which can be attributed to totalizm. For example, they are always closed to the outsiders, so that apart for their members, almost no-one else is able to find out easily, or learn easily, what they are doing, and on what principles they are based. Their membership is always based on the initiation and enigmas. They jealously guard their secrets. They also do not allow their members to exchange ideas, or even contacts, with other cults or religions. They keep strict organizational hierarchy. Their leaders always demand the absolute obedience and conformity. They claim that they represent a direct communication channel between God and their members. They inflate enormously the matters of faith, and put them above matters of physical life and feelings. Etc., etc. But if anyone analyses totalizm, it turns out that it is a rational discipline of knowledge, which as such does not have any hidden agendas, and only tries to openly serve people and humanity. Only that the knowledge, which is made accessible to people via totalizm, is also concerning the areas, which so-far were considered kinds of scientific "taboo", because the were "reserved" as domain of various religions, cults, sects, believes, etc. By being a discipline of knowledge, everything that totalizm states or recommends, is thoroughly described in easily accessible monographs, and is open for researching and for subjecting it to a validity check by all interested. Totalizm does not contain any secrets or closed knowledge, the accumulating of which would require initiation, or becoming a "member". Also everything that totalizm recommends, was worked out in a scientific manner and is supported with logical deductions and with empirical evidence, the correctness of which everyone can check for himself/herself. The completion of whatever it indicates, it always make dependent on the internal conviction of the doers, i.e. on their personal judgement that doing this is beneficial and right. Totalizm recommends to lead a balanced secular life, and does not claim about itself that is some kind of "message from God". It allows its devotees, and even recommends, to practice in addition to totalizm any possible religions they may wish - see subsection JD12.4. So not only that totalizm is NOT a cult or a religious sect, but also it is an exact opposite of them. After all, it fights with attempts to change the human faith into a tool of oppression, defraud, or immoral behaviour.
The fact that totalizm is a discipline of knowledge, not a personal teachings of some guru, or a claimed "message from God", introduces a whole range of beneficial consequences. The most important of these is the complete separation of totalizm from people who formulate it, who complement it, or who extend it. In this way totalizm receives a life of independent discipline of knowledge. Due to this existence as an independent discipline of knowledge, totalizm can keep marching along the road of truth and morality, even if some of people, who contributed their effort to build it up, for some reasons were tempted, to divert into a path of lies and immorality. In this way, the sole fact of a physical separation of totalizm from these people who build it, constitutes one of the effective prevention measures build into this philosophy, which are aimed at making impossible any attempts of distorting it. If totalizm is formulated as a personal teachings of some sort of guru, as this takes the place e.g. with teachings of Sai Baba, then it would be physically bounded with this guru. This would have such a consequence, that in case of some immoral activities were proven to this guru, then also his teachings would be put in doubt and thought to be immoral. (As this is described in the article [1JC1] "Suicide, sex, and the guru" published in the New Zealand newspaper "The Dominion", edition from Wednesday, 29 August 2001, page 13, a whole series of highly immoral activities was proven to Sai Baba, e.g. raping underage boys, cheating to bare skin wealthy people who get into his sphere of influences, or the use of circus tricks in order to mimic the ability to make "miracles". After the carrying out of such immoral activities was proven to him, immediately also everything that Sai Baba teaches, becomes doubtful and treated as immoral.) Of course, apart from the fact of physical separation from the builders, totalizm includes also several other prevention measures from deviations hard-wired into it. An example of another such a measure, is the founding theorem (described in subsection JB7.5), which from the beginning assumes, that totalizm is an imperfect discipline of knowledge (and thus it remains open for further improvements). Thus, if any imperfection is discovered in it, then immediately, openly, and without a shame it is removed, in a manner as imperfections are removed from our physical knowledge. A next security measure of totalizm against deviations is described in subsection JB3. It boils down to a principle of adopting to totalizm only this knowledge, which fulfils at least two conditions, namely which (1) directly and logically results from other knowledge, which is already included into totalizm and proven as correct, and (2) it is confirmed as correct by the existing empirical evidence. Provided with this type of security measures, totalizm more than any other philosophy or religion, is able to resits any deviations, which with the elapse of time probably could be introduced to it accidentally by a human factor, or introduced intentionally by evil parasites.
B. Totalizm is NOT a political ideology. Similarly as cults, also political ideologies are displaying numerous attributes, none of which can be detected in totalizm. For example, they always are related to a whole society, and never can be practised individually - in a way individuals can practice totalizm. They always boil down to intercepting political power by some group of people, and to forcing later the remaining part of society to satisfy the needs of this group. They never are able to prove theoretically that are correct and superior over other ideologies, and therefore always claim that they first need to be implemented and only them everyone is going to realize that they make happy everyone. Etc., etc. In turn totalizm believes that "the improvement of the world we need to start from ourselves". Thus it does not seek neither the political power, nor admiration (as this is the case with political ideologies, which need these two factors in order to force their principles onto people). However, totalizm does not avoid also the responsibility of healing the current deviations of the social life. After all, it assumed a very difficult task of improving both, us, and the world which surrounds us, so that with the elapse of time our life could be increasingly happier.
C. Totalizm is NOT an organization that generates profits or power. In fact, because it is a philosophical system, or a new scientific discipline (prascience), it does not represent any institution or organization, although it can be implemented by any institution or by any private person. Thus, it is almost impossible, that it could help to generate profit to followers, or could make anyone influential. As a philosophy, totalizm does not have any structure of power, or any hierarchy of management. People who adhere to it, do not need to belong to any organization. It is just simply a collection of tools and principles of conducting ourselves, which enable to choose morally the most correct course of action in a given situation. After one learns these tools and principles, it can be practised completely individually. As such, it is unable to provide its adherers with wealth or material goods, although it decisively improves the quality of life via natural mechanisms, which always reward moral behaviours.
D. Totalizm is NOT a fiction. One of forms of criticisms, which is frequently repeated by enemies of totalizm instigated by evil parasites - as described in subsection KA2 /?/, is that this philosophy is a fictional idea, a kind of utopia. But if anyone takes the effort of careful studying scientific foundations of totalizm, then it turns out that there is no other criticism, which would be less unjustified then this one. This is because totalizm itself, and also the Concept of Dipolar Gravity from which totalizm is derived, actually is much more scientific, than some backbones of the to-date science on Earth. If someone does not believe in this my statement, then he or she should read chapter HB of this monograph and discover how shaky, and how completely without any theoretical or empirical justification, is one of the most fundamental (and wrong) concepts introduced to the present science, namely the old concept of monopolar gravity. In turn, when this person checks chapters H and I, he/she should realize how precisely the new Concept of Dipolar Gravity (from which totalizm is derived) is justified both by logical deductions and by empirical evidence. If one compares the scientific values of logic and evidence which stands behind these two opposite concepts, then it must discover that the new Concept of Dipolar Gravity (from which totalizm is derived) is tens of times more scientifically sound and justifiable, then this old and wrong concept of monopolar gravity on which the entire orthodox human science is based. In such a content those who claim that totalizm is fictional and non-scientific, simply are talking like little babies, who really do not understand what is the meaning of their own words. The people who claim that totalizm is fictional, actually are also offending these numerous followers of totalizm, the number of which is constantly growing, and whose life was turned around because of totalizm. A fictional idea would not be able to change as much in the centre of modern Europe, as totalizm currently does.
Because totalizm is NOT any of the above, and simultaneously it is able to change so much in lives of individual people, whole institutions, countries, and entire civilizations, this should suffice as a reason to look into it carefully. After all, always it is worth to check a reason for which without being a cult, or ideology, or an organization which generates profits or power, still it attracts so many disciples, and changes their lives so dramatically. In order to accomplish all of this, there must be something special about it.

=> JA1.1.
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