JE8. Development of equations which quantify nirvana
@ Dr. Ing. Jan Pająk

JE8. Development of equations which quantify nirvana

There is an interesting byproduct of the state of nirvana that I would like to elaborate here on. It is the chance of using nirvana for quantifying laws that govern the changes in moral energy (that means to develop equations which express the relationship between moral energy and other factors which impact the level of moral energy, and also to develop units of measure that allow to describe the amount of moral energy that someone accumulates). In this quantifying, the very useful becomes a high sensitivity of the feeling of happiness that nirvana provides, to the temporary fluctuations in moral energy. In the state of initial nirvana, if only the level of moral energy drops a little, immediately also the intensity of the happiness is dropping down significantly. In turn when moral energy starts to grow, immediately also the intensity of the feeling of happiness becomes more strong and noticeable. These fluctuations of the feeling of happiness are so clear in the early nirvana, that a person in this state is able to estimate what is the influence of selected individual activities on the level of our moral energy.
In order to explain better what type of laws we could quantify with the use of these phenomena, let us consider the equations for work and energy that we know from classical mechanics. We know from classical mechanics that work and energy (E) is equal to force (F) multiplied by a displacement (S) of that force, i.e.: E = FS. Of course, knowing this equation for conventional energy, we would also like to know an equation which would describe moral energy that is generated during our metal efforts? During 9 months when I was in the state of totaliztic nirvana, I managed to made several observations which shone light on the matter of this equation for moral energy. For example, I noted that during the completion of a totaliztic moral work of an anonymous type (i.e. a work done without an eye contact with receivers of what I was doing) moral energy (E) that I generated, was directly proportional to the motivation path (S) that I needed to pass in order to complete this activity. The stronger and more positive my motivation path (S) was, the more moral energy I was generating. But such an anonymous moral work do not seem to depend at all (or the dependence is negligibly small) on the resultant intentions (sr) that my actions generated in the receivers of my moral work. In turn when the role of feeling (F) of the giver, and feelings (fr) of receivers is concerned, results were even more interesting. When I was posting disks of my monograph [1/2] (and later [1/3]), to place these monographs in the Internet, in the result of this action only in one month around 200 people managed to read this monograph (i.e. fr=max), while my own effort was almost none (i.e. my own feeling was F=0). However, in spite of such enormous readership, and thus also enormous response feelings of receivers who had no visual contact with me, and in spite of my best intensions (S=max), the changes in the level of happiness that I felt before and after the postage of disks were insignificant. This means that the feelings (fr) of receivers which are generated without a visual contact, generate almost zero of moral energy (E=0). In turn when I was sending the paper copies of my monograph [1/2] (and later [1/3]), which I voluntarily was collating, binding, handling, and posting myself, the amount of the physical effort, pain, fear, and risk that I needed to put into sending even a single copy of such a monograph, was enormous (i.e. F=max). For example, because at that time I worked in a tropical jungle (see subsection W4), where there is a lack of almost everything, I was not able to make paper copies of my monographs in that jungle. So in order to prepare them, I firstly needed to fight my fear against flying in a creaking aeroplane which made an impression of being piloted by reincarnated kamikaze, and fly to a large city distant by around 2 hours by a jet plane. During that flight I needed to risk various problems of crossing twice a border. Then in a large city I needed to arrange copying of the manuscript of my monograph, which always was connected with various risks and problems. Then, in order to decrease costs, I needed to laboriously sort these copies by myself, collate them, check, add missing pages, bind, pack, and finally post. All this I was doing in the tropical heat, with very poor, or none, equipment, sweating and hurting myself, and suffering all possible inconveniences. It is worth noticing that even such a simple matter as postage of such large quantities of printed matter, in a strange country, in which I was only to earn my living, apart from significant costs, was connected also with going through an enormous motivational path (S), as it needed to overcome my natural resistances of fear and risk. After all, I could induce some suspicions of anti-government activity, spying activity, or anti-religious activity. As we know this from numerous life examples, even in European countries any such a suspicion usually finished with tragical consequences to the accused, and it did not matter if the victim was absolutely innocent. What would happen when such a thing would happen somewhere at the edge of a jungle, in a country with a low level of moral energy, and in the situation when I practically do not belong to any country which could stand by me in possible problems. In this large city, all work I was completing in extremely primitive conditions, because by being outside of my normal flat, usually I had no appropriate space (I used a hospitality of my friend), conditions (for example, at that time in this large city there was a chronic shortage of water, the air was dense from pollution, while the public transport of that city was so chaotic, that it is impossible to describe), environment (one needs to remember about paralysing temperatures of tropics, and about the suffocating humidity), equipment (almost all tools that I required, I needed to borrow from friends), time (I always was rushing so that my absence in the jungle was not too long), etc. In the final result, sending just a single paper copy of my monograph was costing me an amount of effort, suffering, inconvenience, costs, problems, insecurity, fears, and risks, that are not comprehensive by an ordinary worshipper of TV. Simultaneously, the effects that all this caused in receivers of my actions, were almost unnoticeable (fr=0). After all, in the result of sending a single paper copy of my monograph, usually only one person could read my work - and even this was not sure, as the receiver could simply throw this copy to a rubbish tin, or could just only scan through it. But from the point of view of influence on the intensity of my nirvana, such sending a paper copy was making an enormous difference (i.e. for this activity E=max). This proved to me, that for the totaliztic moral work which is done anonymously, the amount of moral energy that it generates is proportional to the product of the feeling of the giver (E) and motivation of the giver (S), i.e.:

E = FS                     (1JE8)

In turn the feeling (fr) and motivation (sr) of the receivers of this moral work, have the negligible influence, and do not need to be even considered. In order to summarize the above finding, the total amount (E) of moral energy which someone generates (or reduces) in the result of any anonymous activity - means in the result of an activity which is carried out without a visual contact with the receivers of the products of this activity, can be expressed with the use of a simple equation (1JE8). In this way, the equation for moral energy generated during anonymous moral work, is identical to the equation used in present classical mechanics to describe the amount of physical work being completed, namely to the equation (1JE8): E=FS. According to this equation (1JE8), the amount (E) of moral energy that is generated (or reduced) during such an anonymous activity, is directly proportional to our feeling (F) that we experience during the completion of this activity (means proportional to: pain, effort, inconvenience, etc.) and directly proportional to our motivation path (S) that we need to overcome in ourselves in order to complete this activity (means proportional to overcame: prejudices, laziness, intellectual inertia, etc.).

Unfortunately, the equation (1JE8) seems to be applicable only to situations when our moral work has that anonymous character. In case of a moral work which we do, when the receivers of the results are actually looking at us, this equation requires additional segment. This additional segment makes the final amount (E) of moral energy being generated during this activity, dependant also on the sum (Σ) of the resultant feelings (fr) and resultant motivations (sr) which this activity is inducing in all receivers (i.e. in all people (Σ) which are looking at our activity, and which generate their own receiving feelings (fr) and receiving motivations (sr) in response to this activity). Therefore, for such totaliztic moral works completed in conditions of the visual contact, a more precise equation (2JE8) is applicable). This other precise equation takes the following form:

E = FS + Ση(μ/μr)frsr                         (2JE8)

It states that the total amount (E) of our moral energy, which is generated in the result of a totaliztic moral work that we do in the sight of other people, and into which we contribute the feeling (F) and motivation (E), is additionally dependant on the sum (Σ) of the receiver's feelings (fr) multiplied by the receiver's motivations (sr) that we induce in each single receiver/witness of our activity, multiplied by the coefficient of the efficiency (η) of telepathic exchange of thoughts between us and that receiver, and multiplied by the coefficient (μ/μr) which describes the moral compatibility of us (μ) and this receiver (μr). Because the feeling (fr) or the motivation (sr) that our activity induces in some receivers, can be negative, in some situations this additional segment of the equation (2JE8) may carry out the negative value, thus decreasing, instead of increasing, the total amount (E) of moral energy that this non- anonymous activity is generating. Such a case takes place when our activity was causing someone's motivation of disapproval, jealousy, rejection, hate, intention to hurt, etc.

In order to explain the action of the above precise equation (2JE8), let us assume that someone is carrying out a totaliztic moral work into which he/she is contributing the feeling (F) and the motivation (S). The product of this contribution (E=FS) represents moral energy that this person generates. However, because this moral work is observed by numerous people, in every single person who observes it, a specific receiving feeling (fr) and receiving motivation (sr) is generated by it. Because, depending on the state of morality in each receiving person, this person may generate the negative motivations (-sr), then the product of such a negative receiving motivation (-sr), and the receiving feeling (fr) would also be negative (-Er=-srfr). In such case the person who receives a given moral work, instead of increasing moral energy of the giver, would actually cause the reduction of moral energy of the giver, i.e. would cause that moral energy generated by the giver would approximately amount to E=FS-(η(μ/μr)frsr). This means that in case of the wrong reception of our totaliztic moral work, which we completed in the sight of many receivers, instead of increasing our moral energy, this well intended moral work could actually cause the reduction of our moral energy. If there is several receivers of a given totaliztic moral work, then the resultant moral energy (-Er) is the summarized (Σ) energy
originating from all of them. The impact that this resultant energy (-Er) is making on the giver, is also depending on the efficiency (η) of the telepathic communication between the receiver and the giver, and on the moral compatibility (μ/μr) of the giver (μ) and the receiver (μr). Of course, the fact whether the receivers reduce, or increase, moral energy that is generated by a given moral work, depends on the philosophy of receivers, and on their current moods and motivations. This is the reason why totalizm recommends that whenever it only is possible, we should do the totaliztic moral work out of the sight of the receivers, and also if possible fully anonymously. The exceptions from this rule include only a few life situations, when the doing of moral work in the sight of their receivers is fully justified - e.g. in all situations of emergency, or when we know the receivers very well and we know their philosophy, or when we manage to embarrass receivers by our moral work so that they are not able to react immorally (e.g. when we wash their feet), etc. After all, in present philosophical climate almost every totaliztic moral work, independently how altruistic and pure our intentions would be, by some immoral receivers is going to be wrongly interpreted (if someone do not believe this, then he/she should try to do presently something that only 50 years ago was a normal thing to do - e.g. give a sweet to an unknown child: if the child is a girl and the giver is a man, then the observers would accuse the giver of very bad intentions; if the child is a boy, and the giver is a man, then the observers would accuse him of even worse intentions). This requirement of doing totaliztic moral work anonymously and outside of the sight of receivers, causes that for example instead of deciding to dig and to beautify someone's garden, we rather should dig and beautify the side of the rarely attended public road - preferably when no-one is around. If for some humanitarian reasons we feel that we should do a totaliztic moral work for a benefit of a specific person, but we are not sure about the philosophy of that person, and thus we are not sure how he/she receives this moral work, then we rather should do this moral work in a manner so that this person do not know who was the donor (for example, we could dig and beautify the garden of some oldies, but we would need to do it when the oldies are not home, and thus are not able to notice who did it). Of course, in the future, when many people adopt totalizm, it will also open the possibility of doing the totaliztic moral works in the sight of the receivers, because after the adoption of totalizm, the receivers will not generate the wrong interpretations and negative motivations.
Because for the moral works completed out of the sight, the efficiency of the telepathic feedback (η) falls to almost zero (η=0), therefore the second segment of the equation (2JE8), i.e. the segment: Er=Ση(μ/μr)frsr is yielding the negligibly small values Er=0. In turn when this second segment is equal almost to zero, i.e. when Er=0, then the equation (2JE8) is converted into the equation (1JE8) of the form: E=FS. This means that the receivers of such anonymous moral works are not able to cause the decrease of moral energy (E) that we earned with our moral work. For this reasons equations (1JE8) and (2JE8) are very important to totalizm, because they indicate how we should choose and design our totaliztic moral work, so that it increases our level of moral energy, and makes it independent from the philosophies of people who receive the outcomes.
According to equation (1JE8) the most beneficial totaliztic moral work is this one, which by being completed outside of the view of other people, is combining (1) the high level of our contribution of feelings "F", and (2) the high contribution of our motivations "S". The high level of the contribution of feelings "F" we accomplish when into the completion of a given totaliztic moral work we put a significant dose of sensations which by our body are received as unpleasant. This include such sensations as: effort, tiredness, pain, strain, hotness, suffocation, sleepiness, hunger, inconvenience, uneasiness, etc. In turn the high level of our contribution of motivations "S" is accomplished, if in a given moral work we put maximally "totaliztic" intentions. This means that our intentions are pure (i.e. not motivated by any revenge, return, or being obliged), positive, decisive, honest, altruistic, and directed at the good of other people. Furthermore, our motivations cannot be tarnished with the believe that we do a given moral work because someone ordered us to do so, because we are used to do it, because of our convenience, fear, or a wish to accomplish some kind of material gains.
They also must be so selected, that they overcome some of our habits, the line of the least intellectual resistance, fear, the danger of complications, problems, the avoidance of getting involved, etc. All this means that according to equation (1JE8), even if we work like horses, and we put into this work a lot of feelings (effort and suffering), but our secret motivations claim that we do it all to personally accomplish some material gains, or to gain some prestige, or to hurt someone, then this activity will either generate very little of moral energy (E), or will even reduce this energy in us.
For me personally, the biggest scientific gain which resulted from the observation of my fluctuations of the intensity of feeling during my nirvana, was that it allowed me to exactly establish what is understood by the symbol "S" used in the equations (1JE8) and (2JE8) of the totaliztic mechanics. The reason is that our present understanding of the so-called "human motivations" is very poor, and in the strict scientific sense we still do not know what motivations are, and how to distinguish them from feelings. As it turned out, our motivations represented by the symbol "S" from equation "E=FS" should be defined as the conscious change of mental attitude that we have towards a specific activity. In other words, the motivations represented by this symbol "S" are simply a mental path that we need to follow in order to turn an information that a given activity is possible, or should be carried out, into actual carrying out this activity. Other explanation of this symbol "S" would be that it represents a kind of mental process that we are undergoing starting from the moment when we realize that a given activity should be completed, to the moment when we actually get up from our sit and complete this activity. The best name which would perfectly explain what motivations "S" are, would be a "moral journey". The motivation "S" seems to have the higher value, when there is more different reservations we need to overcome in ourselves in order to complete a given moral work. For example, the motivation "S", which result from overcoming just our laziness, seems to be worth much less than the motivation "S" which results from overcoming: our laziness, discouragement, tiredness, boredom, sleepiness, health limitations, physical shortages, pain, needs a of the body (hunger, thirst, needs), addictions, habits, our preferences, squirm, shyness, shame, pride, convenience, fashion, impatience, fear, disapproval, threats, peer pressure, religious pressures, political repressions, danger, fate obstacles, difficulties, etc. Of course, the more intensive is every type of resistances that we are overcoming with our motivations, the higher is the value of "S". In turn knowing what is "S", in connection with the knowledge that "F" represents the sensations which result from undertaking a given moral effort, reveals that the moral energy generated in the result of a totaliztic moral work, in fact represents the moral work E=FS which is an equivalent to the concept of "work" in physics.
Another byproduct of my nirvana was the possibility of using it for empirical sorting various activities, in an order which depends on the value of moral energy that they generate. To explain what this sorting is about, let us use a comparison to the classical mechanics, which after a few centuries of continuous research and development, is now able to tell us exactly how much physical energy yields, or reduces, a given physical activity. Therefore, the classical mechanics allows us to say precisely what yields more physical energy: throwing a brick from a roof, or someone's jumping down from a first floor. In turn the totaliztic mechanics is so young, that so far is not able to precisely carry out such comparisons. Therefore, at this stage of the development of totalizm, we can deduct which activity is yielding more moral energy only by comparing them empirically, just as I did when I was in my state of nirvana. For this reason, today still we are not able to determine which activity yields more moral energy: inviting an oldie relative to a good dinner, or reading a book about totalizm.
The sensitive state of the nirvana that I went through, allowed me to complete empirically some of such comparisons. My comparisons depended on the principle that in the initial stage of the totaliztic nirvana, every single activity which significantly changed the amount of my moral energy, caused also a significant and instant change in the intensity of happiness that I was experiencing. Therefore, by comparing the change of intensities of happiness caused by several different activities, I could empirically estimate how these
activities compare to each other from the point of view of moral energy that they generate, or dissipate. In this way it was possible to establish which activities were the biggest "generators" of moral energy, and which were the biggest "dissipators" of this energy. The only problem with this method was, that in order to be sure about the impact of a given activity on my moral energy, I needed to carry out this activity for at least two hours. This means, that the most of the everyday chores which usually take only a few minutes to complete, could not be compared in this way (for example, this empirical method did not allow me to establish what influence on moral energy has to give my sit in a bus to an oldie, to be polite to someone who asks for directions, or to cross the street in a moral manner).
When such a list of the biggest generators of moral energy is created on the base of my own experiences, on the top of this list lies the previously described activity of physical preparing, and posting, paper copies of my monographs. This particular activity created an enormous amount of moral energy which cannot be compared to any other activity that I completed during a time of my nirvana (probably because it combines the extremely high level of physical feelings - means effort, inconvenience, pain, sweating, costs, etc., with extremely high load of motivations - meaning overcoming the cosiness, laziness, tiredness, fear, etc.). Next on my list of generators of moral energy is actual creating (meaning formulation of new ideas, writing about them) accomplished with the motivation oriented towards the good of other people. If these two are compared quantitatively, and if a given physical effort of producing and sending paper copies of monographs is assumed to represent the unit of generation eunitary=100%, then the same significant mental effort put into productive creating of something, generates in the same unit of time only around ex=20% of the unit of generation. The above could be expressed even better if we introduce a special "coefficient of moral effectiveness of given activity" which in this monograph is going to be marked with the symbol "χ". This coefficient could be defined as:

χ = ex/eunitary                      (3JE8)

After the coefficient χ is defined, on the basis of my empirical comparisons to-date I can state, that if one compares mental activities of writing a creative text similar to the descriptions contained in this chapter, with physical activities making and posting paper copies of my monographs, then the value of the coefficient χ for such comparison reaches around χ=0.2 (i.e. 20%). However, in very special circumstances, the efficiency of a mental creating compared with the efficiency of the physical making, may reach up to χ=0.5 (i.e. 50%). But such special cases must combine a very high mental effort with an extremely high mental motivation (e.g. they must be connected with public admitting something that requires overcoming our own fear, risk, or promotes truth, etc.). Only a few short texts that I wrote in my entire life required such effort and motivation.

When my list of the biggest "dissipators" of moral energy is compiled (means immoral works which reduce my moral energy rather fast), then it turns out that on the top of this list is the activity of teaching my students. This discovery was rather a shocking for me, because it means that an activity from which I earn for living, and therefore which I need to carry out independently of the consequences, actually dissipates, instead of generating, my moral energy. In the result of my experiments it turned out, that independently how much I would try, how much motivations, enthusiasm, work, effort, and pain I would put into teaching my students, how individual, sincerely, helpfully, nicely, and kindly I would teach them and treat them, in all periods when I have a high teaching load, and have no much time for other activities which intensely generate my moral energy, my supplies of this energy are falling down extremely rapidly. This means that at present, teaching which is carried out in circumstances when it is forced upon both sides, i.e. upon the teacher and upon his/her students, not only that is not generating any moral energy, but it dissipate this energy in a very fast manner. This discovery really shocked me because in some cultures (e.g. in Islamic countries) the profession of a teacher is having a special respect, and a teacher is placed in the hierarchy next after the father. This discovery, which one would believe is contradictive to logic and to normal understanding of everyday activities, actually proves that what our logic says about totaliztic moral work, is only true when to this moral work the equation (1JE8) applies - i.e. when they are done without a visual contact. In turn every activity which our logic would qualify as a moral work, but which is completed with a visual contact with receivers, must be considered in the light of equation (2JE8), and therefore the real outcome of this activity remains unknown, as it is very dependable on the morality and on circumstances of all the receivers. In my search for answers I found out that as many as two major religions that I investigated, quite clearly recommend that if we would like to help anyone whom we know, we should make sure that we do it anonymously. It seems, that those who formulated these religions, already knew what I only discovered empirically during my research on the totaliztic nirvana that I was experiencing. I believe that further generations of totalizts need to put intensive research into finding out why teaching not only that does not generate any moral energy, but strongly dissipates this energy (i.e. is this a fault of what we teach, motivations of the teacher, type of feelings that teacher puts into teaching, motivations and feelings of students, culture, religion, "rebellious" age of students, telepathic exchanges that exist between the teacher and students, etc.). Until these research are completed, and until they yield some conclusive results, I temporally assume (on the base of my intuition) that the reason are negative motivations that the teacher's efforts are generating in some immoral students, and the telepathic feedback of these motivations back to the mind of the teacher through the second segment of the equation (2JE8). In order to explain this in other words, the efforts of a teacher to teach something his/her students, in current times of the prevailing parasitism are always received with highly negative motivations by a significant proportion of students. After all, the majority of students are coming to classes not because they wish to learn anything, but because the society and parents force them to do so, and they have no other option as to take what they consider to be "teacher's tortures". Because these students with negative motivations have a visual contact with their teacher (this gives quite high value of η), through the telepathic feedback they send back to the teacher their negative product of (frsr) thus causing the significant depletion of the teacher's moral energy. (In a similar manner most probably the mechanism of depleting moral energy in many other types of disliked "public" occupations is working, such as directors, managers, policemen, prison guards, tax officers, and many other disliked by a part of the society occupations which are exposed to visual contact with their receivers.) In turn, as this is explained in subsection JE2, the low level of moral energy in teachers causes that this profession is suffering from all sorts of plagues, for example from health problems, irritability, depressive states, psychological problems, etc. This means, that teaching in present immoral times is equally hazardous as for example the work in a factory which produces poisonous chemicals, or the work near a nuclear reactor. Only that these other hazardous occupations are killing in a manner which is already known to our science, while the negatively motivated students kill their teachers in a manner which so far is unknown and non-recognized (i.e. by gradual pushing them into the moral suffocation of the zero level of moral energy - as this is described in subsection JE2). Apart of this shocking discovery that teaching eats fast (instead of generating) moral energy of the teacher, I also was shocked to notice how fast moral energy is eaten by an idle inactivity (do not mistake an idle inactivity, with an active resting). On my personal list of the biggest "dissipators" of moral energy, a pleasurable, thoughtless, inert, idle inactivity, is positioned second just after teaching. As it turns out, just the situation of spending on a pleasurable idle inactivity two subsequent days, dissipates the entire amount of moral energy that one can accumulate in a week of intensive work. And the inert person does not need to carry out some highly immoral orgies for such an effect. It is enough to just spend two days on an idle laying down on a couch, lazy and thoughtless watching TV, and eating snacks - i.e. doing whatever in the today's style of living most people are doing every weekend. From the first moment of discovery of moral energy, I intuitively perceived that the pleasurable feelings that accompany idle laziness, must dissipate this energy. But I had no idea that they do it to such a large extend. If one would do some quantitative comparison, an idle laziness is dissipating moral energy at the same rate as a very heavy physical work with high motivation is generating it. Therefore, a popular believe which is promoted by various mass media, that "an idle resting is loading us with energy", is an absolute rubbish. Totalizm reveals that an idle lying down and delighting ourselves with pleasurable feelings of doing nothing, is rapidly depleting our moral energy, and therefore is making us reluctant to start any work. This in turn means that people of typical lifestyles of "couch-potatoes" are wasting during weekends the entire moral energy that they earned during the proceeding week of a heavy physical work. In order to stop this dissipation of moral energy during weekends, it is necessary to designate at least some part of these days on a motivating rest, e.g. on writing positive correspondence, on reading which increases our knowledge, on problems solving, on exercises, on designing and completing some positive activities which bear a character of entertainment, etc. Therefore, according to totalizm, resting should not reduce itself to an idle doing nothing, but to doing with positive motivations something that we are interested to do, and that differs from activities which we carry out for professional purposes.
A next byproduct of my totaliztic nirvana, which I would like to describe here, was establishing the unit of moral energy, which would be able to define the quantity of this energy and the amount of human labour that one needs to put in order to generate that unit of energy. In order to explain here what I mean, in the first stage of the development of classical mechanics, an unit of power was introduced which was called a "horse of power". It was used to describe a power of engines and locomotives. Therefore by stating that a given locomotive has a power of let's say 2000 "horses of power", old-timers could easily imagine how powerful this locomotive was. They simply were imagining a struggle of that locomotive, with 2000 horses, in order to establish which one of them has a higher power. When totalizm introduced a new concept of "moral energy" or "zwow", also a need appeared to introduce a kind of similarly "imaginary" unit of this energy, which would give to people a rough idea as to what it takes to accumulate the amount of moral energy which is equal to this unit. On the basis of my calculations of the labour which I needed to put in order to earn, and then to maintain my totaliztic nirvana, I was able to introduce such a unit of moral energy (zwow). I call this unit a "1 [hour of physical struggle]", and I mark it with the symbol "1 [hps]". In this unit, the word "struggle" is used on purpose instead of the word "labour" or "work". It is intended to realize, that the work that one needs to put during that 1 hour, is more than just a "heavy physical labour" - it is actually a struggle in which we give from ourselves as much effort as only our body is physically capable to give. I defined this unit of moral energy in the following manner: "one hour of physical struggle, or 1 [hps], is such an amount of moral energy, which a single person is capable to generate through a morally positive heavy physical work carried out without the visual contact with the recipients of this work, if he/she physically is going to work very hard by a whole hour, and he/she is going to put in this struggle the entire contribution of the multilevel feelings (i.e. pain, tiredness, sweat, sleepiness, boredom, etc.) that normally it is possible to withstand, and also the entire load of positive moral motivations that a typical person is capable to induce in himself/herself."
This unit of moral energy (i.e. one [hps]) is not just a purely abstract entity that I invented theoretically and that has nothing to do with a real life. It is actual amount of the physical effort that I was putting into my generation of moral energy through the production and postage of paper copies of my monographs. Therefore it should be also achievable by other people - if they put into their totaliztic moral work a similar amount of feelings and positive motivations. The totaliztic moral work that I was completing during the time of measuring this unit of moral energy, was done in conditions that I was continually working physically for not less then 12 hours a day, spending all this time on producing paper copies of my monographs, when my feelings (F) could be described as: my back was in fire of the pain because of the continuous need to bend, when my eyes were aching from tiredness and continuous concentration, when I was flooded with sweating while the hot tropical air was blocking my breath, when the primitive tools were hurting my hands and would not work properly, when I worked in completely inadequate place and therefore practically everything was inconvenient and introduced additional difficulties, when the work was monotonic and for many hours depended on the continuous doing the same movements and the same operations, etc.; while when my positive motivations (S) could be described as: I was doing all this for the good of other people whom I never met nor know, I was risking a lot to do this work, I needed to overcome in myself almost all possible forms of resistance, I was also needing to overcome the resistance of countless people from outside from whom the accomplishment of my operation was depending. Although I am fully aware that this unit of moral energy (i.e. 1 [hps]) is still very crude and not defined unambiguously, it already is giving us a rough idea as to what it takes for example to reach the totaliztic nirvana, or how much moral energy a specific activity is generating or reducing. This is because, after introducing this unit of moral energy, now it is possible to use it to roughly estimate various quantitative values which are discussed in this chapter. So let us describe some values that this chapter uses.
Our quantifying descriptions let us start from providing the value for the moral capacity "Emax" from the equation (1B6.1): "μ=E/Emax" for the coefficient of someone's moral saturation. For me moral capacity is equal to around Emax=2000 [hps]. This practically means, that if we neglect the daily dissipation of my moral energy, in order to completely (to 100%) fill up myself with this energy, I would need to spend around 2000 hours on continuous physical struggle similar to that one that I contributed during the preparation of paper copies of my treatises. This also means that a current amount of my moral energy, which is accumulated in a given moment of time, can be described by the equation (1JE8): E = Emaxμ, or E = 2000μ [hps]. This in turn means, that in order to increase the relative level "μ" of my moral energy from, let say, the value μ=0.4 to the value μ=μnirvana, I would need to put into it the equivalent of around ∆E = E[ttief|max[/ttief](μnirvana-μ) = 2000(0.6-0.4) = 400 [hours of physical struggle], working with the highest motivations that I could accomplish, and directing the results of my efforts to an anonymous receiver (i.e. working without a visual contact). In turn, just to increase the level of my moral energy just only by the increment ∆μ=0.1 I would need to put into this at least ∆E=200 [hps] (this amount of ∆E=200 [hps] does not include the daily natural dissipation of moral energy, which is going to be discussed later).
Other extremely important quantity that I managed to measure during my totaliztic nirvana was the daily natural dissipation of my moral energy. For the state of the initial nirvana (i.e. for the μ=μnirvana) this daily natural dissipation is equal to around er= -3 [hps/day]. Because it is extremely important constant, as it represents a kind of "constant of moral energy dissipation", it is going to be described in more details in the further part of this subsection.
The next value that I managed to estimate, was the comparison of the physical work to a mental work (I was already describing this previously). As it turns out, one hour of the creative mental work done anonymously with relatively high positive motivations, is worth only around 10 minutes of similarly motivated physical work. This means that around 6 hours of mental struggle is worth around 1 hour of physical struggle - this also can be expressed with the use of coefficient χ, described by equation (3JE8). Such a low capability of a mental work to generate moral energy, means that in order to maintain a continuous nirvana, I would need to spend on a continuous mental work devoted to the good of other people not less but 20 hours a day (this means that accomplishing a nirvana exclusively via a mental work is simply impossible - and will remain such until we learn techniques which would increase the moral effectiveness of mental works).
One more value that I managed to estimate, is the value of the second segment of the equation (2JE8) "Er = η(μ/μr)frsr" for the case of teaching while in a visual contact with students. As it turned out, for boring subjects which simultaneously require a very intensive contribution of the students' labour, thus which seem to induce in students the highest reluctance and the highest negative motivations, such as for example the practical exercises in machine drawing, this value amounts to around Er=-4 [minutes of physical struggle] for every hour of teaching a single statistical student (this value was estimated for students from Sarawak in Borneo, for which in my opinion the level of "μr" at that time was in average at around μr=0.2, therefore at the time when I was beyond the nirvana threshold μ=0.6, the ratio μ/μr for these students was in average at the level of around μ/μr=3). This practically means that if for example I teach around Σ=30 such students, and regularly have with them 3-hour longs sessions, because of their negativity, during each one of these sessions I am loosing around -6 [hps] of my moral energy (in addition to this er=-3 [hps] that I also dissipate each day in a natural manner). This is shockingly lot, and in the light of this finding it does not surprise that university teachers have so low level of their moral energy!
The data provided in the previous paragraph, at the moment should be treated as an estimate only, because the totaliztic mechanics is not old enough to provide better values. But even by being an estimate, they still represent a huge step forward towards designing our totaliztic lives. This is because they allow to prepare calculations and prognosis, on which we can already rely during an intentional controlling of the level of our moral energy. For example, if someone is at the level of μ=0.35, (that level seems to be a typical in present times for a large majority of people I am dealing with), the estimates provided here indicate that such a person must contribute around 500 [hps] in order to lift the level of his/her moral energy above the threshold of nirvana, plus he/she must increase this number by the amount of daily natural dissipation of energy during the period that this increase will take.
In one of paragraphs before, amongst others, there was provided a constant of the daily natural dissipation of moral energy, which I managed to estimate during the initial stage of my nirvana. It shows that for the values μ=μnirvana this constant amounts to around er= -3 [hps/day]. This value seems to be an important constant in all analyses concerning moral energy and the state of nirvana. This is because it proves that moral energy has a character of a dynamic stream of energy which is continually flowing to, and from, our counter-material body through our counter-organs (i.e. not a character of a stationary aura which can be charged once and it stays there almost forever). This discovery, that moral energy is dynamically flowing from our counter-material body, via counter-organs, to our physical body, from which it is dissipated to the environment (see subsection I5.5), is also confirmed by experiments made with a Kirlian camera. This is because the Kirlian camera shows thin jets of energy that in millions of miniature wisps are escaping from our body (it would be very interesting to see how these jets of energy compare for people with, and without, a nirvana). In order to put this in another words, the fact that when our μ reaches the value μ=μnirvana, in a natural manner we dissipate everyday the amount of around er = -3 [hps/day], while our body accumulates at that time only around E=Emaxμnirvana (means only around E=1200 [hps]), means that the accumulation of moral energy in our counter-material body symbolically could be compared to pouring energy into a perforated/leaking container. Therefore, in order to increase the level of this energy, it is necessary to pour everyday more energy than the amount that is leaking in the result of this natural dissipation. The research that I completed reveal also that the value of er= -3 [hps/day] is valid only to the initial stage of the totaliztic nirvana (i.e. to time when our μ=μnirvana). When our "μ" is increasing to much higher value, also the daily natural dissipation of moral energy increases. Unfortunately, because of the limitations of the circumstances that I was in when I completed this research, I was unable to establish how the value "er" changes with the change of "μ". Therefore I temporarily assumed that this change is linear and that it could be described with the use of equation:

er=-5μ [hps/day]                   (4JE8)

However, the logic indicates that most probably this change is "to power of", and it sharply increases when someone's "μ" is approaching the value of μ=1 (if I am right in this, then accomplishing the 100% totaliztic nirvana, for which μ=1, would be possible only to people of the exceptional moral calibre).

The fact that the value of "er" changes with "μ", means that the value of er=-3 [hps/day] appears only in people who just accomplished the initial stage of their totaliztic nirvana, i.e. for whom their μ=μnirvana. For people who have a different value of their "μ", also this value is different. For example the equation (4JE8) suggest that people who are at μ=0.2 should disperse every day not more than around er=-1 [hps/day]. The same equation states that people which accomplished μ=1 should disperse everyday not less then er=-5 [hps/day] (although I believe that for them this daily natural dispersion will be much higher than that).
Our learning of the fact that even in the initial state of nirvana, every day we are going to disperse er=-3 [hps/day] of moral energy, is introducing various consequences. Let us review the most important of them. The most important of these consequences is realizing the need to earn more moral than we naturally disperse every day. In order to continuously maintain the state of an initial nirvana in ourselves, we must everyday carry out some moral energy generating activities worth at least 3 [hours of physical struggle]. In turn, if we would like to lift our nirvana from the initial state, to a full 100% nirvana (i.e. if we would like to accomplish μ=1) then for the next 100 days we would need to complete everyday a zwow generating activity which would be worth of at least 8 [hps] a day (most probably even more). If I would have the luxury of living in circumstances that I would not need to worry about my everyday survival and about keeping my job, I would dive without a second of ponder into earning such 100% nirvana, so that I could research it and describe it for future generations. This is because from various old descriptions seems to appear, that people who accomplished such 100% nirvana (i.e. accomplished the value μ=1) are additionally blessed with various other moral rewards. For example, it appears that such people are not perceiving any negative physical stimuli, and therefore are not feeling any unpleasant sensations type physical pain, because these sensations are overshadowed by the enormously powerful feeling of happiness that is overwhelming them. Therefore such people can be physically tortured, and they will laugh and joke because they will not feel the pain. Furthermore, it is also probable that within the energy field of such people the "saintly fragrance" that is described in religious literature, is felt. This extremely pleasant fragrance would accompany these people wherever they go, although it would not be emitted by their bodies (probably it is the effect of acting on senses of others the highly concentrated energy field which seems to appear around people in nirvana, and which I described before). It is also possible that the observations of abilities of some saintly people to control animals and to telepathically give them orders, could be caused by the additional moral reward which is granted at higher stages of the totaliztic nirvana. The powerful energy field that surrounds such people may cause that they are able to heal just in the result of a simple touch and a will. The some energy field can also cause that they may be able to perform "miracles" by changing the configuration of the counter-world, as this is described in subsection I3.5. Thus people in the 100% nirvana could be able to materialize and dematerialize various objects, turn one substances into others, etc. Unfortunately, after my life in Borneo amongst very serene, pleasant, and close to nature people, where I could accomplish and maintain my nirvana, I needed to return to a harsh reality of the world saturated with the parasitic philosophy, where not nirvana, but just everyday survival, is the main issue. So there is no way I could continue to carry out this interesting moral research on the totaliztic nirvana.
The next consequence of learning the value of the "daily natural dispersion coefficient" er=-3 [hps/day] is realizing that the most effective method of earning the totaliztic nirvana is by the "impact method" that I accidentally discovered and practically applied in Sarawak at Borneo. This method depends on the designation of the whole periods of many subsequent days, to exclusively carry out an activity which increases our moral energy (i.e. during these days we do nothing else but increase our moral energy by completing some activities which we choose especially for this purpose). During this period, we are spending the whole time that our body is able to withstand, on completing some highly motivated and extremely heavy physical work, which we are completing anonymously for the good of some other people that we do not know in person. We stop this heavy work only when the nirvana is accomplished. This method is limiting to only a necessary minimum, the need for covering everyday the ever increasing amount of the daily natural dispersion er, which is growing fast when we approach the nirvana state. After all, when we try to increase our μ by the value ∆μ=0.1, but we already are close to the value μ=μnirvana and we extend this increase of our μ at the period longer than 67 days, then the amount of moral energy that we need to earn just to cover for er starts to be greater than the amount that we need to earn in order to increase our μ. It is worth noticing, that if in the effect of an "impact method", we are capable to earn every single day around 15 [hps], than starting from the initial level of μ=0.4 (for some more positive and morally active people this is an usual level), the accomplishing of the totaliztic nirvana is possible within around 32 days (see problem number 2 in subsection JE9).
Of course, the introduction of the first unit for quantifying moral energy (i.e. [hps]) opens various further possibilities, which at this stage is even difficult to realize. For example it provides theoretical foundations for developing first technical devices that allow to measure various quantities of the totaliztic mechanics (e.g. moral energy, feelings, motivations, etc.). It also allows to develop conversion methods and equations which allow to convert units of the classical mechanics into units of the totaliztic mechanics, thus allowing to determine how many "kilo-watt-hours" or "Joules" of physical energy is needed to contribute in order to earn one [hps] of moral energy (in order to develop such conversion systems, it is enough to attach someone in the initial state of nirvana to a dynamometer, and to measure how much physical work he/she needs to complete, in order to generate 1 [hps] of moral energy).
Independently of everything that was explained before, the fact of the existence of the totaliztic nirvana carries one extremely significant consequence. It supplies a conclusive and verifiable by everyone proof that totalizm is correct and working. This is because if anyone is doubting about the correctness of totalizm, or is doubting if whatever totalizm is saying actually proves to work in a real life, it is enough if he/she assigns an appropriate amount of free time and designates this time to accomplish the totaliztic nirvana (descriptions in the next subsection). When such a nirvana actually arrives to him/her within the circumstances and the time span described by this chapter, then this should be a sufficient proof that whatever totalizm is recommending, is actually the truth, and that for our own benefit we should implement this in our own life as soon as we are able to.
Of course, the existence of the state of nirvana carries a whole array of further consequences and benefits which are not worth discussing here in details. But in order to give some idea what these marginal benefits are, let us list briefly some of them. For example, it gives us the reassurance that there is a higher justice in the universe, and that rewarded lavishly is not the laziness and immorality (as mass media are trying to convince us), but the life accordingly to moral laws. In a rather spectacular manner nirvana demonstrates that totalizm works in practice and brings extremely attractive benefits. It also proves that the moral energy does exist, and that it is equally real like a physical energy. It also realizes that "every immoral substitute of the goal to which people are striving, actually has the moral original which is accomplishable through pedantic obeying moral laws". For example, if someone wishes to accomplish an immoral substitute to happiness, he/she may use alcohol or drugs. But the real happiness he/she gains only through the moral earning of the nirvana state.
I would like to realize at the end of this subsection, that when we loose something precious to us, and we start to believe that we are in the situation for which there is no solution, then according to totalizm we are completely wrong. This is because independently how much one looses and what his/her situation would be, he/she still have the greatest gift of all: the free will. By making a correct use of this gift, we can make out of our lives anything that we only may wish, as everything is in the range of our hands, and it only depends on us whether we reach for it, and we release powers that were given to us.

=> JE9.
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