JE. Totaliztic Nirvana
@ Dr. Ing. Jan Pająk


In subsection JA5 the concept of totaliztic good deed, and totaliztic sin, were described. They are excellent "indicators of the moral correctness" for the multitude of everyday chores and situations, which take just a short time to complete. Such chores and situations do not carry much moral energy in them. Therefore, although totalizm recommends to complete them "morally", in order to obey moral laws, simultaneously it advices not to be too concerned, that other people who are also involved in them, may not obey moral laws as pedantically as we do. So, these other people, through their immoral responses to our moral behaviour, may spoil results of these chores and situations. But still all is OK, because these chores do not carry much moral energy. For this reason, the concept of totaliztic good deeds is developed for the idealistic assumption that "we live in a perfect world", and therefore in doing totaliztic good deeds we do not need to be concerned too much about the immorality of other people.
The situation drastically changes, when we are to complete works, which require hours and hours of heavy labour. Such heavy works carry a lot of moral energy, and therefore we would not wish other immoral people spoil our results, and thus waste our efforts. Therefore we would like to complete such laborious works in a pedantically "moral" manner, without taking any idealistic assumptions, so that moral energy, which represents an outcome of these works, is not wasted by immoral altitudes of other people. Therefore in this chapter we introduce a new concept of the totaliztic "moral work".
A totaliztic moral work is to be defined as a "every laborious and time consuming totaliztic good deed, which carries a significant amount of moral energy, and which is carried out in the pedantically moral manner, so that the immoral outsiders are not able to spoil the outcomes, and therefore the entire moral energy, which this work generates, serves to the benefit of the person which completes this work". The above definition reveals that a moral work is a special category of a very laborious totaliztic good deed. It includes only activities which involve a lot of moral energy, and therefore which need to be done in a very careful and pedantic manner. (Typical totaliztic good deeds always concern chores or situations which involve a little of time and a little of moral energy, and therefore which are completed without too much concern about immoral contributions of other people, which could spoil their effects.) Therefore in the completion of moral work we drop the previous idealistic assumption about living in a perfect world. We accept for it, the realities of being surrounded with immoral people. Of course, dropping the idealistic assumption makes everything more complicated. This section is to systematically explain all issues and complications involved in completing a moral work. Because the explanations are carried out in a systematic manner, the conditions that we need to fulfil, in order for our work becomes a "moral work", are explained only close to the end of this section.
An opposite of a moral work, is an immoral work. A totaliztic immoral work is defined as "every laborious and time consuming work, which reduces a lot of moral energy in the doer". For example, an immoral work is every work, which originally was intended to be a moral work, but which went wrong for some reasons. Also an immoral work is every laborious and time consuming totaliztic sin (e.g. slavery, sacrifice, or self-destruction), especially if it is done for our job, as the source of our income. According to totalizm, doing immoral work represents a disobedience of moral laws, and therefore it should not be done willingly. However, totalizm recognizes also, that in the present philosophical climate of the prevailing parasitism, it is almost impossible to completely avoid doing immoral work. For example, the majority of present immoral employers force their employees to do immoral work, so currently many people is forced to do immoral work simply to survive. For this reason, totalizm states that it is OK to temporally do immoral work for important reasons, however, while doing it a totalizt should: (1) be aware that what he/she is doing, actually represents an immoral work, (2) he/she takes steps which in future prevents this particular work to be forced upon him/her, or upon other people, (3) he/she should compensate the destructive effects of doing such an immoral work, by voluntarily doing some other moral work of his/her own choice, which neutralizes the damage. In the further parts of this section an information is provided, which helps to recognize an immoral work, and helps to distinguish it from a moral work.
Otherwise to totaliztic good deeds, which concentrate mainly on our own activities, and do not take deeply into consideration the morality of other people involved, moral work is very pedantic about influences of immoral outsiders involved. The main rule of moral work say, that since the doer puts a lot of effort and motivation to complete a moral work, he/she should pay a special attention to immoral outsiders, who may spoil the outcome of his/her work. Therefore, the last two subsections of this chapter are explaining in great details how we should deal with the issue of such immoral outsiders and their spoiling influences. Examples of steps, which totalizm recommends to be taken in order to prevent influence of immoral outsiders on the outcome of our laborious efforts, include:
(1) To complete all our moral works fully anonymously, without the knowledge of other people, and if possible also out of the sight of other people. If outsiders know, what our activities are for, then with their jealous minds they may spoil the results. When such immoral outsiders are able to see us in action, they are also able to spoil the outcomes by their telepathic influences.
(2) To increase our anonymity at the workplace as much as we can. For example, we could wear identical uniforms, avoid features which make us distinct, put barriers and screens around us, etc. If outside observers are unable to see individual people in us, they are also unable to spoil outcomes of our actions.
(3) The supplementing of our physical efforts with powerful idealistic motivations. For example, we should not just perform a work, but strongly believe that we do it for the good of other people, for humanity, further generations, that we do it in the most effective, fast and modern way we can, that in the work we utilize all our knowledge and all the technology which is in our disposal, etc.
If we manage to complete moral work in a proper manner, it is capable to significantly increase our moral energy. In turn via the increase of this moral energy, we gradually are earning the most spectacular reward of totalizm, namely the totaliztic nirvana. Therefore this section also deals with all issues involved in nirvana.
A state of "totaliztic nirvana" is a phenomenon of permanent, dynamic, and over- permeating happiness which is overwhelming every person in each case when the coefficient of moral saturation "μ" for this person exceeds the critical value which in subsection OA1.6.3 /?/ is called the "threshold of nirvana". Explaining this in other words, if a given person leads his/her life according to the recommendations of totalizm, then this person continually increases the amount of moral energy that is accumulated in his/her body. At some stage the amount of moral energy starts to exceed the value which I determined as amounting to around μnirvana=0.6 (this means that a given person saturates his/her body to around 60% of his/her total capacity for moral energy "Emax"). In this moment such a person, sometimes completely unexpectedly to himself/herself, starts to feel dynamically bursting from inside, the feeling of enormously powerful happiness, which is called the totaliztic nirvana.
At this stage it is necessary to realize that the totaliztic nirvana is a phenomenon which totalizm describes in a mathematical manner. According to totalizm, such a nirvana is an outcome of a rapid flow of moral energy through the human body. For example, it could be compared to the action of the Joule's law in the electrical heating (i.e. to the law discovered in 1841 by James Prescott Joule, and stating that P=RI2), which manifests itself during a rapid flow of electrical energy through conductive materials. As such, nirvana obeys various laws that are already known to us from other disciplines which investigate flows of energies. These laws are expressed the most clearly in the mathematical form. Therefore, independently from the verbal descriptions of nirvana, this section also includes mathematical descriptions of this phenomenon (i.e. equations). Such mathematical descriptions cannot be completely separated from the verbal descriptions. But in order to not discourage to totalizm all these people who are oriented towards humanism rather then towards mathematics, a separate chapter G deals with all concepts which are forming the mathematical and quantitative fundamentals of totalizm. These mathematics and science like concepts, are separated from totalizm, and formed into a new branch of knowledge which is called here the "totaliztic mechanics", and which is presented in a different chapter G. Because the totaliztic nirvana displays such a mathematical and quantitative character, in fact it represents one of the basic phenomena of totaliztic mechanics, which also could be presented in chapter G. However, because this nirvana has an enormous meaning for everyday practising of totalizm (after all, it represents the highest possible reward which can be awarded to a totalizt), and also because this nirvana still remains unknown to the majority of people, I decided to include the descriptions of this phenomenon into the chapter which concerns applications of totalizm in our everyday life. Simultaneously, for these readers who do not like equations and mathematical descriptions, I would suggest to simply skip through them and to concentrate only on the verbal descriptions of whatever this section is trying to convey to them.
Out of all concepts, units, and definitions, which are combined into the totaliztic mechanics and described in chapter G, the highest meaning for the understanding of the totaliztic nirvana has the concept of the "coefficient of the moral saturation" (μ), introduced in subsection OA1.6.1 /?/, and expressed by the equation (1B6.1): "μ=E/Emax". The coefficient of moral saturation (μ) is defined as the ratio of moral energy (E) that someone managed to accumulate in a given moment of time, to the moral capacity (Emax) of this person (means to the maximal amount "Emax" of moral energy that this person could possibly accumulate in circumstances that this person currently lives in). If we would like to illustrate for ourselves what "μ" is, then we could understand it as a kind of pressure under which we compress in ourselves this ideally elastic moral energy. If this coefficient takes the value "μ=0", practically this means that the pressure of moral energy in a given person drops down to the zero level of moral vacuum of the nature that surround us (note that according to laws that rule the behaviour of energy, such a zero-level vacuum sucks moral energy from everything that surrounds it). In turn when this coefficient takes the value "μ=1", this corresponds to the accomplishing the highest pressure of moral energy that is possible to be accomplished by a human being (note that according to laws that rule the flows of energies, in case of accomplishing so high pressure of energy, moral energy will tend to escape fast to everything that surrounds such a person). As this is going to be explained in the further parts of this section, for myself the moral capacity "Emax" amounts to around Emax=2000 [hps], while at the time of writing this subsection (in 2001) my μ was at the level of around μ=0.4 (the reason is that around the time of writing this subsection I was living permanently in harsh moral realities of New Zealand, where people are not very supportive to anyone who wishes to lead a totaliztic life, and thus where it is extremely difficult to maintain a high level of moral energy). However, in 1998, i.e. at the time when I was preparing the original descriptions of the totaliztic nirvana that are repeated in this section, I was living in serene Sarawak of Borneo, surrounded by close to nature, positive people, and thus my coefficient of moral saturation was at the level of around μnirvana=0.6 (thus my moral energy "E" was at the level of around E=1200 [hps] at that particular time). This means that whatever I am stating here, it represents the "first hand" knowledge, as I experienced myself all the phenomena that I am describing in the subsections that follow.

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