Karma explained by the Concept of Dipolar Gravity
(bilingual: in English
and Polish )
Updated:
15 June 2016
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If the reader wishes to view a short filmed
illustration of the principles of operation of
the intelligent "counter-world" in which reside
natural programs of the "karma" described
here, and thus the illustration of scientific
foundations from which stems the presented
here knowledge about the "totaliztic karma"
and its work, then I encourage the reader
to watch around 35 minute long video film
with my scientific portfolio, available (for free) on
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"Dr Jan Pająk portfolio"
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in English,
in Polish (po polsku) and
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#J9 from the web page named
totalizm.htm,
as well as on the separate web page named
portfolio.htm -
which is entirely devoted to explaining the
content and main ideas of this film. The
portfolio.htm
web page is available at all frequently upddated addresses
with totaliztic web pages, e.g. at easy to remember
pajak.org.nz and
pajak.org.nz/portfolio.htm, as well as
totalizm.com.pl/portfolio.htm.
Have a pleasant viewing,
Dr Eng. Jan Pająk - the creator of this web page
INTRODUCTION:
The name "karma" we know well from Hinduism
and from various philosophies of the far East. But
independently from these traditions of the East,
the physical theory called the
Concept of Dipolar Gravity
discovered and described an unknown earlier to
our science kind of natural programs which our
mind generates and sends each time when we
experience any feelings while we know that someone
else is responsible for inducing these feelings in us.
So although these natural programs could be named
with a new terminology of some sort, I still assigned
to them the name "karma" identical to this used in
philosophies from the far East. But this new "karma"
which originates from the
Concept of Dipolar Gravity
does NOT carry the same attributes as the old karma
about which teach us philosophies of the far East.
The work of this new karma can be researched with
scientific methods - similarly as scientifically we
research the work of computer programs. It also
works in a more algorithmic manner - exactly the
same as programs from our computers carry out
their work. The karma described here represents
a vital part of the philosophy called
totalizm
(the one spelled through "z") - which at present is
the most moral philosophy in the world. After all,
karma is a kind of algorithmic memory and executing
mechanism for the work of self-regulatory "moral
law" by the philosophy of totalizm called the
"Boomerang Principle"
(which in Eastern philosophies is called the "Law
of Karma"). Therefore, the understanding of karma
is extremely vital for these people who decide to
consider it in their lives and actions. This web
page describes briefly what actually this karma
is according to explanations of the Concept
of Dipolar Gravity. Furthermore, the web page
describes how this karma works. In turn the
knowledge about karma allows people to shape
their lives in such a manner that karma works
to their advantage. For example, it allows people
to accomplish goals which are explained in item
#C3 of this web page - namely allows more effective
winning of their life battles.
Part #A:
Introductory information of this web page:
#A1.
What is this "karma":
Karma is a special kind of natural programs,
which always are involuntarily generated by
our mind when we feel anything and while
the responsibility for this feeling we charge
at someone different than ourselves. After
being generated, karma is always transferred
to a person (or to an object) whom in
our mind we charge intuitively with the
responsibility for whatever we feel. (E.g.
if our feeling is a pain, than the karma
for this pain is send involuntarily to the
person who we believe is responsible for
causing this pain. If our feeling is a pleasure
or a happiness, the karma for it is also send
involuntarily to the person who we believe
is the cause of this pleasure or happiness.)
After being transferred, the karma is causing,
that if the receiving person (or object) is really
responsible of causing our feelings, then some
time later (for me it is around 5 years later)
this person will also experience exactly the
same feelings as he or she generated in us.
But if this person (or an object) to whom we are
involuntarily posting the karma for our feelings,
actually is innocent, then our karma ricochets
from him or her, and returns back to us. In the
result, in such a case of us blaming someone innocent,
whatever we feel we must experience twice as
intensely, while this innocent person (or object)
whom we blame for our feelings, may only be
inclined to blame someone equally innocent in
the future. Of course, exactly the same happens
when we feel a pleasure or happiness, while
with the responsibility of causing this pleasure
or happiness we charge
someone other than ourselves, who in reality is
NOT responsible for causing it. In such a case
the karma which we send to him or her will also
ricochet and return to us. In the result we start
to feel this pleasure or happiness twice as intensely.
(This is a karmatic manner with which the universal
intellect, or God, rewards those ones who are accustomed
to share with other people their own pleasurable
feelings and moods, assigning to others the credit
for causing these feelings and moods.) More about
operation of karma for our suffering and pleasures,
and also about the manner of involuntary charging
with the karma for our feelings these other people
who are responsible for whatever we suffer or feel,
is explained in subsection I4.4 and W6.3 from
volumes, respectively, 5 and 18 of my newest
monograph [1/5].
In order to make possible the easier understanding
what actually is this karma described here, I use
a comparison to an internet file. In internet
there is a special kind of files which contain
colour photographs inside. (The name of these
files usually have the extension ".jpg".) If any
computer executes the content of these files,
then a colour photograph which is stored in
them appears on the screen. Well, illustratively
karma could be imagined as a kind of natural
programs similar to such computer files containing
pictures. Only that instead of colour photographs,
karma always contains feelings that someone
experienced - e.g. a feeling of pain and despair which
someone experiences when is punched by a hooligan,
or a feeling of pleasure and pride when we are
prized by someone for an excellent job we have done.
The human brains (or more strictly their counter-material
duplicates) are just like natural computers which
the counter-world linked together into a kind of
natural internet. If someone lives through any
feeling, then his or her brain in a completely unaware
manner transforms this feeling (i.e. turns it into a program)
and packs it into a kind of natural internet-like file,
and then sends this transformed feeling to the person
which is responsible for causing it. Such a transformed
(programmed) feeling posted to the person who caused
it, is called "karma". In other words, our brains involuntarily
transform (program) into the form of "karma" every our
feeling and then send it out to the person which caused
it, in a similar manner like present computers and hand-phones
transform photographs and pack them into computer files
so that then these photographs can be posted to the person
which is captured on them. Both, the packing as well as
posting of karma is carried out automatically and completely
without the involvement of our awareness. After such
karma reaches the person responsible for inducing
a given feeling in us, it causes that one day in future,
when suitable circumstances eventuate, the
current owner of this karma must experience
the exact feeling which is coded into it. Of course,
in order to be able to experience it, someone
else must be the next causer of this feeling.
When the culprit experiences a given feeling,
he or her will again pack it into the form of a karma
file, and post it to the next causer. Etc., etc. Such a
chain movements of a given pre-programmed file containing
feelings coded inside (i.e. karma), reposted to ever-changing
culprits, is usually called karmatic chain. When such
a karmatic chain is once set into motion, then
it is very difficult to interrupt and stop it.
#A2.
The
"Concept of Dipolar Gravity"
- means a scientific theory which, amongst others,
explains also that karma actually does exist and
which allows to investigate attributes of karma:
The name
Concept of Dipolar Gravity
is assigned to a relatively new scientific theory
which was formulated in 1985. This theory
begins from a formal scientific proof, which
states that "the gravity field belongs to the
category of dynamic dipolar fields", and
then on the basis of this proof it describes
the entire reality which surrounds us, showing
how this reality must look like and work for a dipolar character
of gravity field. In the sense of consequences,
this theory is a description of the surrounding
reality, which is alternative to the description
currently disseminated by the official Earth's
science. After all, the present Earth's science
in a formally undefined manner is founded on
the assumption that "gravity field belongs to
the category of static monopolar fields". So
the entire description of reality which surrounds
us, the present science developed from this
old non-written assumption about the monopolar
character of gravity field. Because gravity is
the most fundamental idea of science, from
which practically all other concepts originate,
the redefining of polarity of gravitational field
by the new
Concept of Dipolar Gravity
causes that this scientific theory must also
redefine and describe in an alternative
manner practically every aspect of reality
which surrounds us. This is the reason why the
Concept of Dipolar Gravity
turns out to be this "theory of everything"
searched for so long, means the scientific
theory which provides explanations for practically
everything.
The brief summary of the descriptions of the
Concept of Dipolar Gravity is contained in a
separate web page which in the menu from
left margin is listed under the name of the
Concept of Dipolar Gravity.
This web page describes, amongst other, various
commonly known evidence for the dipolar character
of gravity. In turn complete descriptions of this concept
are presented in two volumes of my newest
monograph [1/5],
namely in volumes 4 and 5. (These volumes can
be downloaded free of charge from this web page,
or from web pages related to it.) Because of the
easy access to the above descriptions, a complete
explanation of this concept will be omitted here.
But for the completeness of presentations from this web
page, in next paragraphs of this item a summary
of the parts of the concept will be provided, the
knowledge of which is necessary or helpful
for the understanding of further explanations
from this web page.
According to the Concept of Dipolar Gravity,
gravitational field is a dynamic dipolar field,
similar to magnetic field or to fields formed
e.g. by the air circulated through the interior of
our home vacuum cleaners. This means that gravity
field has the "Inlet" (I) pole, and also the "Outlet"
(O) pole. But because the concentricity of
gravitational field, in our world only the
inlet pole "I" prevails. The force lines of gravity
converge in the so-called "centres of gravity",
where they penetrate through an invisible and
impenetrable barrier, behind which they emerge
into an entirely separate world which is called
the counter-world. In this counter-world
force lines of gravitational field disperse again
forming this another pole (i.e. "Outlet" pole) of gravity.
So according to the Concept of Dipolar Gravity,
the universe which surrounds us must be composed
of two parallel worlds of a physical nature, namely of
our world and of the counter-world,
both of which exist in the same space. These worlds
are separated from each other by an impenetrable
barrier, while to each one of them an opposite pole
of gravity emerges. The attributes of these worlds
compare to each other the same as e.g. (a) attributes
of two spaces prevailing at opposite poles of a
magnetic dipole compare to each other, and
(b) attributes of an object placed in front of a
mirror compare to a mirror reflection of this object,
and (c) attributes of computer hardware compare
to attributes of computer software. In each of
these worlds a different substance is contained,
the attributes of which are opposite to attributes
of the substance from a parallel world. The
substance which prevails in our world is known
under the name of matter.
In turn the substance which prevails in the
counter-world is called counter-matter.
Both, the matter from our world and the counter-matter
from the counter-world, are characterised by
two different categories of attributes, namely by
physical attributes and by intellectual attributes.
For example, to basic physical attributes of
matter (m) include, amongst others: (1m) mass,
(2m) inertia, (3m) friction. In turn the basic
physical attributes of counter-matter (c) include,
amongst other, the attributes which are exact
opposites of attributes of matter, means include:
(1c) weightless, (2c) self-mobility, (3c) super-slipperiness.
In turn the basic intellectual attribute of matter is
the lack of intelligence or "stupidity" - means the
inability to think in a natural state. In turn the basic
intellectual attribute of counter-matter is intelligence,
means the actual ability to think in a natural state.
Of course, all attributes displayed by matter and
by counter-matter have their reflection in phenomena
that take place in our world and in the counter-world.
How physical attributes impact the course of events
in our world we learn this comprehensively in classes
of physics and mechanics. Therefore in this item I
explain briefly only how some physical attributes of
counter-matter influence the course of phenomena
that occur in the counter-world. Well, gravitational
dipoles cause that each particle of matter which
exists in our world is balanced by an identical
whirl of counter-matter which exists in the
counter-world. Because of this balancing,
practically every "physical object" made of
matter and existing in our world is linked via
gravitational forces with an identical to it "counter-material
duplicate" which exists in the counter-world and
is made of counter-matter. So practically,
according to the Concept of Dipolar Gravity,
every object from our world has in the counter-world
an identical duplicate - means like a ghost
or a spirit made of counter-matter.
(This counter-material "duplicate", "ghost",
or "spirit" of a physical object, is called by
various alternative sciences with the name
"energy body", "etheric body", "acupuncture body", etc.)
So if we move either a physical object or a
counter-material duplicate of it, then the gravitational
binding which exists between them causes that
moved also must be the copy of it from the opposite
world. If the source of this movement is acting upon
a physical object - which because of this becomes
a source of a given movement, while the
counter-material duplicate must follow it
pulled along by gravitational forces, then such
a movement is called a physical motion.
But if the source of the motion is attached to
a counter-material duplicate (i.e. to the "spirit")
of a given object, while the physical object is
pulled behind this duplicate because of forces
of gravitational links, then such a kind of movement
is called a telekinetic motion.
Therefore the Concept of Dipolar Gravity
describes
telekinesis
as a kind of motion formed when displaced is
the counter-material duplicate of a given object
(i.e. its "spirit" or "ghost") which resides in the counter-world,
while the object from our world only follows the
duplicate (i.e. follows this "ghost"). In turn when
a given motion takes the form of vibrations,
then in our world it usually is described as
sounds, while in the counter-world it
is described as telepathy. (Chinese
include these vibrations of counter-matter to
a whole group of manifestations of the counter-world,
usually named the "chi energy". Only that
their understanding of this energy is very wide
and loose, because it incorporates also counter-matter
through which these telepathic vibrations propagate,
and even include mechanisms of telekinesis
executed by this counter-matter.) Therefore,
according to the Concept of Dipolar Gravity
telepathy
is a kind of sound-like vibrations which
propagate through the counter-world.
Similarly like physical attributes of counter-matter
shape the course of physical phenomena from
the counter-world, also the intellectual attributes
of this substance impact the course of intellectual
phenomena from the counter-world. Intellectual
attributes of counter matter include, amongst other,
ability which this substance displays in a natural
state and which allows it to gather information,
to store information, and to complete intelligently
commands that it receives. Means in practice
counter-matter behaves like present computers.
This computer-like behaviour of counter-matter
is the most visible in cases of ESP, water divining,
use of divining pendulums, animal instinct,
and intelligent behaviour of elementary particles
detectable to present physics. For example,
in case of all phenomena involving human
brains or brains of animals, these brains can
send intelligent questions to counter-matter,
for which this intelligent substance provides
them with intelligent and correct answers.
(As an example consider a water diviner, who asks where
underground is located a water vein, and who receives
a correct reply to this question. Or consider an user of
divining pendulum, who finds on maps the location of
natural resources. Or consider sea birds, which are
able to find their nests on miniature islands hidden on
a huge ocean.)
Of course, independently from ideas
and phenomena described above, the
Concept of Dipolar Gravity
redefines also and explains practically all phenomena
and mysteries which so-far remained unexplained
for us. This is why it is also called the "theory of
everything". In further parts of this web page is going
to be presented how this concept explains karma,
and also how this karma described by this concept
acts and behaves in practice.
Motto:
"NOT every science offers truth and thus is god for the humanity, similarly as NOT every fruit offers sustenance and thus is good to eat."
In spite that the knowledge of karma is immensely
important for the people - as this is explained in
items #G1 and #H1 from this web page, still the
old official science, by many people called the
"atheistic orthodox science", did NOT stained
itself yet with undertaking any constructive research
on karma. Thus, karma is scientifically researched
only by the new so-called "totaliztic science" -
described already in a large number of totaliztic
web pages, for example, in items #C1 to #C6
of the web page named
telekinetics.htm,
in items #F1 to #F3 and #I1 to #I2 from the web page named
god_exists.htm,
or in item #A2.6 from the page named
totalizm.htm.
(Because the abve web pages describe relatively well
both the old "atheistic orthodox science" as well as the
new "totaliztic science", here the descriptions of both
these sciences are not going to be repeated. Thus, this
item is mainly to provide links to the above descriptions,
and to remind the readers that "NOT every science offers
truth and thus is god for the humanity, similarly as NOT
every fruit offers sustenance and thus is good to eat.")
#A4.
The definition of "totaliztic karma" and its "time of return"
developed by the new "totaliztic science" on the basis of empirical evidence:
Motto:
"You can avoid the outcomes of human justice, but you cannot avoid justice meted out by God - so brace yourself that the (totaliztic) karma that you have accumulated WILL BE fulfilled."
The very concept of "karma" comes from
Hinduism. Unfortunately Hinduism is NOT
relying, nor uses, the scientific approach
based on evidence, on quantifying and on
defining - which are so strictly followed by the
philosophy of totalizm
and by the new
totaliztic science.
In addition, Hindu karma supposedly has
to be returned in further reincarnations,
NOT still in our present physical life, while
to the returning back supposed to be subjected
in it the exactly the same interactions between
the exactly the same persons, NOT just consequences
of the mutual interactions of these people (e.g. NOT
feelings caused by human interactions like is the case
in the returning of totaliztic karma described here).
Thus, for example, in the Hindu beliefs, if in
this life one borrows money from someone,
but these money are NOT given back, then
the Hindu karma is to cause that in the next
life one is forced into the action of giving them
back to exactly the same person. (For comparison,
in the definition of "totaliztic karma" described
here, if one borrows from someone else money
and does NOT give them back, then after the
elapse of "time of return", although still during
the same physical life, one suffers some kind
of loss, typically caused by a completely different
person, which loss is to cause that one experiences
exactly the same consequences as consequences
previously experienced by the lender of money,
e.g. the same feelings - although this loss does
NOT need to be resulting from activities of
lending money to someone.) In turn this lack of
scientific approach and definition, in conjunction
with the supposed return of Hindu karma only
during next reincarnations, causes that the Hindu
karma does NOT allow neither to scientifically
detect and investigate its manifestations and
way it works, nor to scientifically accumulate
empirical evidence which confirms the actual
existence of it and allows to decode algorithms
of its actions - such as the evidence presented
in item #F1 from this web page. Therefore
Hindu karma
remains in the realm of faith,
while everything
that was investigated and is used by the
philosophy of totalizm
and by the new
totaliztic science,
including the totaliztic karma (and also the
totaliztic nirvana),
already belongs to the sphere of knowledge
that previously was confirmed on various
empirical evidence. So as below
it will be explained here in conjunction with
item #E1 of this web page, as well as it is
mentioned in the introduction and in item
#A5 of this web page, the "philosophy of
totalizm" and equally strict the new "totaliztic
science", define here the based on evidence
concept of "totaliztic karma" in a
significantly different way than the term
"Hindu karma" is described at
present on the basis of centuries-long
passing from mouth to mouth in the
Hindu spoken traditions.
But before I present here the definition of "totaliztic
karma" developed by the new "totaliztic science", I
should first explain the terminology that we use to
formulate this definition (preferably discussing for
this purpose some simplified life example
from the group of examples that are relatively typical
for our times, e.g. of a teenager stealing a car from
his neighbour), as well as to explain the general work
of moral mechanisms, which later enforce the fulfilment
of karma (e.g. on an example of action of the "moral
field" described in items #C4.2.1 and #C4.2 from my
another web page named
morals.htm).
After all, without explaining this terminology and the work,
the reader is unable to really understand the definition of
"totaliztic karma". So let us assume that we analyze the
morally simplified case from real life, when a teenager
just stole a car from his neighbour. This is because such
a case represents a standard moral situation, when two
intellects, i.e. in this case a "teenager" and a "neighbour",
somehow interact with each other, thereby initiating the
generation of karma and the triggering of moral mechanisms
(e.g. the moral field). As I already explained this in item
#B3 from the web page named
pajak_re_2017.htm
and in item #C4.2 from the web page named
morals.htm,
the work of moral mechanisms always is carried out in two
mutually opposite phases, namely in the short-term
phase (i.e. the one which takes place mainly during
the time when the intellects still interact with each
other), and in the long-term phase (i.e. the one
that eventuates only several years later after the so-called
"time of return" elapses). In the short-term phase moral
mechanisms work as if they encouraged and helped
to carry out the immoral acting of people while disturbed
and harmed the morally-correct acting of people - as I
explained this in detail e.g. in item #B3 from my web page
pajak_re_2017.htm,
or in item #F5 from my web page named
pajak_for_mp_2014.htm,
while I illustrated it on examples taken from real life in items
#A2, 7 from #F3, #N1, and #T7 of my web page named
solar.htm.
However, in the long-term phase moral mechanisms work
in opposite, i.e. they decisively reward morally correct behaviours
while punish immorality - as I explained this e.g. in item
#A1.1, and in (3) from item #H2 of my web page named
totalizm.htm.
So in the case of car theft discussed here, which is an immoral
acting, in the short-term (i.e. "judgmental") phase, the teenager
accomplishes various "mock effects" of his action, that look
as if they were "beneficial" for him, because they bring him
various supposed (mock) benefits in all three dimensions of moral
space illustrated by vectors in "Fig. #I1" from my web page named
pajak_for_mp_2014.htm.
For example, in the "intellectual (X)" dimension this teenager
is gaining a recognition and attention of his buddies, in the
"emotional (Y)" dimension he is gaining satisfaction with the
success of his theft, while in the "physical (Z)" dimension he
is raking into his possession the neighbour car which allows
him to ride instead of walking. (Notice here that in real life
these consequences in each of these three dimensions are
much more complicated. But in order to not unnecessarily
complicate this example, everything I explain here very
simply.) Meanwhile, with the neighbour, from whom this teenager
stole the car, the situation is different. Since stealing is
an immoral action, as the outcome of it the neighbour
suffers losses in all these three dimensions. For example,
in the "intellectual (X)" dimension the neighbour receives
the bitter lesson that in the future he should heed the old Polish
proverb "do today what you want to do tomorrow, leave
for tomorrow what you want to eat today" and should install
an alarm in his car - like his wife has long admonished him
and grumbled about this matter. In the "emotional (Y)"
dimension he is going through a grief and a feeling of
injustice caused by the loss of the car. In turn in the
"physical (Z)" dimension he must begin to walk everywhere
on foot, instead of (as previously) to drive his car. Because
of these losses, the mind of that neighbour sends the unwanted
program of "karma" to the mind of the teenager - which
the neighbour suspects of stealing. Unfortunately, despite
of reporting the theft to police, the teenager is NOT accused
of stealing, because he, for example, set fire to the car before
the police managed to recover it and see whose fingerprints
appear in it. So the time is passing. The teenager grows up
into a criminal adult and maybe even he forgets about that
theft. However, after around 7 to 10 years the "time of return"
elapses and the moral mechanisms are kick-starting the return
of that karma which was previously accumulated by the teenager.
So the long-term (i.e. "rewarding" or "punishing") phase of the
moral mechanisms work is triggered. In this phase, during a
subsequent theft, a former teenager e.g. slips his legs and he
is caught "red-handed". He gets a sentence and lands in a jail.
The prison reality this time causes that he begins to feel
everything that felt his neighbour which passed to him the
karma for stealing the car. I mean, in the "intellectual (X)"
dimension the former teenager receives a bitter lesson that
the acting incompatible with what the Bible, tradition and
other people require from us (e.g. the committing of theft)
does NOT pay and always ends up miserably. In the
"emotional (Y)" dimension he is going through a grief and
a sense of injustice, because of the treatment he receives
from other inmates. In turn in the "physical (Z)" dimension
he must carry out an unwanted walking job, because of the
educational program in his prison just uses forced labour
as a tool of rehabilitation. In other words, although these
are already different people and other actions that execute
the fulfilment of karma in the former teenager, still after
the "time of return" elapses that teenager is going through
exactly the same consequences from the return of previously
received karma, including the experiencing of the same
feelings of the same power, as the consequences that
his own action previously caused in the neighbour - i.e.
in the person who originally generated that unwanted
karma that was passed to him these 7 to 10 years earlier.
To the above example I should also add a few
comments. For example, that although for simplifying
my explanations this example concerned an immoral
action, still in actions that are morally-correct the
moral mechanisms work likewise - only that all their
consequences are then opposite to those described
above. In addition, I should also add here that from
the point of view of "karma", in the three-dimensional
moral space the most important and the dominating
other dimension, are "feelings (Y)". This is because
mainly due to analyzing the type of experienced feelings
and their power, one can empirically link the activity
that generated a given karma, with the return of that
karma. Therefore, although karma is just a single
component out of a whole range of moral mechanisms,
in analyzes of only karma one can skip axes "intellectual
(X)" and "physical (Z)" and limit the consideration to
"feelings (Y)" only. (Notice that outside of this item, i.e.
outside of the item which defines also the "time of return",
and thus which explanations refer to virtually every
component of moral mechanisms, including the
"moral field", I do such limiting of my consideration
to only axis of "feelings (X)" both in the rest of this
web page, as well as on other web pages that
specifically refer to karma.) However, e.g. in cases
of analyzing the work of "moral field" (described
in items #C4.2 and #C4.2.1 from the web page
morals.htm)
the omission of considering the "intellectual (X)"
axis and the "physical (Z)" axis becomes almost
impossible, because for the "moral field" consequences
of human activities in these two axes often dominate
over the axis of "feelings (Y)". Therefore, in analysis
of "moral field", or any other than karma components
of moral mechanisms, one always needs to take into
account all the consequences that they generate for
people affected by them.
On the basis of the terminology and work of moral
mechanisms illustrated and explained with the
above example, the definition of totaliztic "karma"
developed by the new "totaliztic science" can be
expressed e.g. with the following words:
"karma" is the
self-implementing natural program that triggers
experiencing strictly defined consequences of the
intellectual (X), emotional (Y) and physical (Z)
nature, which program is generated and sent
by the intellect just experiencing these consequences,
while is received and stored by the intellect which
originally caused the experiencing of these
consequences by the intellect generating this
karma and thus which intellect receiving karma
then becomes a carrier of that karma - wherein
after the elapse of so-called "time of return" (i.e.
the many years long delay in the implementation
of karma) this program of karma is to cause,
that its new carrier still in the duration of his/her
current physical life inevitably re-lives the feedback
experiences with the same consequences of intellectual
(X), emotional (Y) and physical (Z) nature, which
previously he/she caused in the original intellect
that generated and passed to him/her this particular
karma.
In item #A1 of this web page I have explained
what is the content of that natural program of
totaliztic "karma". For example, the recording
of feelings included into it can be considered
as an emotional analogy to today's digital images
sent to someone with the help of the Internet,
and typically stored in a computer file with e.g.
the name ending "jpg". This is because similarly
as such "jpg" computer file allows to transfer
the colour images from one person to another,
also the natural programs of totaliztic karma
automatically send the "image" of feeling that
we just experience, to the person (i.e. to the
so-called "intellect") about which we believe
that this person caused for us the experiencing
of that particular feeling. In a similar way to
the passing of content of emotional axis (Y),
the program of karma passes also the contents
of the other two axes (X) and (Z).
The above definition of totaliztic karma reveals
also to us, that the intellect which generates a
program of specific karma, has already experienced
precisely the same kind of consequences
(including feelings) that are embedded into given
program of karma. So unconsciously the picture
of these consequences (including feelings) stored
in the natural program of karma, is send to the
intellect, that according to the knowledge of the
sending intellect is responsible for the occurrence
of these consequences (including the feeling),
so that also the karma receiving intellect
irrevocably re-lives these consequences
at a later date, i.e. after the elapse of the
"time of return". (What is an
"intellect", it is summarized in item #B7
below, while is explained in more detail
in item #E2 from the web page named
totalizm.htm.)
An interesting aspect of the irrevocability
of experiencing the entire received karma still
during the present physical life is that if
someone is just dying, but he/she still has a
lot of unwanted karma for experiencing, then
his/her last days and moments are starting to
be very "dramatic" - thus enabling the fulfilment
of the rest of the still unfulfilled karma. In turn
people that are dying but with the unfulfilled
surplus of wanted karma, spend their last days
and moments as that karma defines this spending
for them.
The philosophy of totalizm explains also that there
are two kinds of intellects, namely (a) individual
intellects, means single people, and (b) group
intellects, means entire countries, nations, cities,
factories, organizations, institutions, families, etc. -
for details see item #E2 on the web page
totalizm.htm.
Also each type of intellects conducts its own independent
life, is exposed to work of moral mechanisms, affects
other intellects inducing in them certain consequences
(including feelings), and receives karma from these other
intellects. Because of this receiving of karma from other
intellects by both these types of intellects, there are as
many as four cases of karma transmission. Since these
cases typically have different "times of return" and different
amounts of energy contained in the transmitted karma
(i.e. different power of karma), in deliberations of such cases
they must be mutually distinguished. And so, karma may
be transferred: (i) from an individual intellect to another
individual intellect (i.e. from a person to a person), (ii)
from an individual intellect to a group intellect (e.g. from
a person to an institution), (iii) from a group intellect to
another group intellect (e.g. from a nation to another nation),
and (iv) from a group intellect to an individual intellect (e.g.
from a nation to a politician). What is the most important,
my research to-date seems to document, that
in the karma passed
by the group intellects are added together (i.e. are
cumulating) all the consequences (including feelings)
of given type, which in this group intellect experienced
all its individual participants. This in turn
causes that the power of the transmitted group karma
is overwhelmingly large and incomparably greater than
the power of karma passed by the individual people -
which fact introduces particularly dangerous consequences
in all cases of transfers of (iv) type, i.e. from a group
intellect to an individual intellect. For example, just
such a transfer (iv) of overwhelming bad group karma
often takes place in case of corrupted individual politicians,
described in items #E3 and #E4 from the web page
pajak_for_mp_2017.htm.
So we should NOT be surprised that these corrupt
politicians often receive a group karma of so immense
power, that they highly dramatically die immediately
after the elapse of the "time of return" for this karma.
We also should not be surprised that politicians
disliked by a lot of people from the group intellect
ruled by them, very quickly start to look like grimaces
on faces of these people, who send karma to them
(i.e. old, bitter, unhappy, etc.).
The above should be complemented with the
information, that at the present level of research
it is difficult to locate the habitat of karma (i.e. a
place of storing of "images" for the consequences
of received totaliztic karma) and the habitat of
moral mechanism which causes the return of
these consequences (e.g. the return of feelings)
described by a given karma. However, the to-date
research of the human soul described on the
web page named
soul_proof.htm
suggest that the most likely karma is stored just in
the system of natural programs that make up our
soul, or more precisely by the system of software
that links a given soul with the souls of other intellects.
On the other hand, the implementation of the karma
is probably carried out by the non-connected with
the soul, external moral mechanisms that form,
amongst others, the "moral field".
The concept, which in the discussed here definition
of "totaliztic karma" is particularly important, is the
so-called "time of return". This
"time of return" is the
amount of time that elapses between the action
of some intellect, and the moment when moral
mechanisms initiate the long-term events with
which the original consequences of this action
will be returned to this intellect.
In other words, the "time of return" is the time
after which the moral mechanisms initiate and
implement relevant secondary events that "pay out"
(or "correct" or "pay back" or "reward") consequences
of the original action of given intellect - i.e. the actions
that in another intellect caused certain consequences
(e.g. feelings) and thus resulted in the receiving
of karma from that other intellect (which karma
after this "time of return" will cause that this other
intellect is to experience various events or activities
that also in it are to induce the experiencing of the
same consequences returned to him/her by the
karma - e.g. the same feelings). Due to the huge
importance of this "time of return" for the work of
all moral mechanisms (i.e. NOT only for the work
of "karma" described here, but also for the work
of e.g. the "moral field"), irrespective of this item,
the time of return is also explained on several other
totaliztic web pages, for example, in items #C4.2
and #C4.2.2 from my web page named
morals.htm.
As for the sole fact of returning the totaliztic "karma",
for which a given intellect deserved (and the return
of it still during the current life of this intellect), at
the present level of research there is NO slightest
doubt that this return does occur with a truly
computer precision. This is because if someone
has eyes and ears open, on an irrevocable approach
of the return of karma still in this life of a given intellect
he/she is to find an entire ocean of empirical examples
and evidence - the most representative examples of
which I pointed out and discussed on this web page,
e.g. here and in item #F1. What remains, however,
still unknown exactly, is how much is for each category
of human actions that waiting time for the return of karma,
means how much is for them that "time of return".
The only thing that I managed to determine so-far is that
for typical cases of actions of individual intellects (i.e.
for single people and for the case (i) of transferring karma
from an individual intellect to another individual intellect)
that "time of return" ranges from 7 to 10 years (although
for some strongly disapproved by God activities can be
even shorter). In turn, for group intellects (and for case
(iii) of transferring karma from a group intellect to another
group intellect), typically the time of return is about 10
times longer, means typically it is about 70 to 100 years.
However, in special cases of actions that God earnestly
combats in humans, this "time of return" is significantly
reduced (speeded up), thus for activities strongly
disapproved by God, e.g. for aggressive wars, the time
of return can be shortened to similar length as for individual
intellects (e.g. 7 to 10 years, or even less) - for details
see items #B2.2 and #B2.3 from the web page named
mozajski_uk.htm,
items #C4.2.2 and #C4.2 from the web page named
morals.htm,
and item #J6 from the web page named
bitwa_o_milicz_uk.htm.
That shortening (acceleration) of the time of return
for some cases of group immoralities, means also
that the time of return can be used even as a kind
of group "indicator of the moral correctness".
This is because very clearly, the more harmful
in God's eyes is a given kind of group violation
of moral criteria, the shorter is the time of return
for cases of this violation. On the other hand, these
"indicators" are tools that for people practicing the
philosophy of totalizm
allow to quickly check whether the action that they
just intend to take is correct morally, or is immoral,
and thus whether the return of karma that these
actions are to generate turn out to be pleasant, or
rather unpleasant . All "indicators of moral correctness"
that are already identified by the new totaliztic science
are described in items #C4.2 to #C4.7 from my web page named
morals.htm.
The most important of them include: our conscience,
moral field, moral energy, moral laws, karma, and still
a few others (including the "time of return"). The use
of "time of return" as another such group "indicator of
the moral correctness" is explained in item #C4.2.2
from the web page named
morals.htm.
In turn a list of detected so-far by the new "totaliztic
science" cases of significant shortening of the "time
of return" in cases of group immoralities is listed in
items #B2.2 and #B2.3 from my web page named
mozajski.htm.
#A5.
Karma as one amongst the "indicators of the moral correctness":
The definition of karma developed by the new
"science totaliztic" allows us to use karma as
one of the so-called "indicators of the moral
correctness". (These indicators are simply
quantities which allow people to quickly and
easily evaluate whether the action that they
just intend to carry out is "moral" or "immoral",
and thus whether in accordance with the
philosophy of totalizm this action is allowed
to be carried out, or rather the implementation
of it should be abandoned.). In order to use
karma as such an indicator, it is enough to
quickly check in mind whether the action that
we are just going to implement induces feelings
in other people that we ourselves would happily
like to experience, or just feelings which we
ourselves would not want to experience. If we
discover that a given our action is to trigger
in other people feelings that we ourselves
would not want to experience, then it means
that this action is "immoral" - and that we
should abandon the implementation of it.
Notice, however, that the Hindu karma, means
the idea of "karma" which is defined by the
religion called Hinduism and which is described
in item #E1 of this web page, is NOT suitable for
the use as an "indicator of the moral correctness".
The reason is that the Hindu karma is too ambiguous
and too complicated. As such, it does NOT allow
for quick and easy assessment as to whether a
given action is "moral" or "immoral".
The inability to use the Hindu karma as one of the
"indicators of the moral correctness" causes that
all the religions of the world have given to the humanity
just one only such an indicator - which is the concept
of a "sin" and a "good deed". Meanwhile, it turns out
that God has prepared a number of such indicators -
only that in the
holy scriptures that God authorises
God purposely did NOT inform people about the existence
of these other indicators. This in turn makes clear that
God's desire is that people themselves discover these
other indicators as a result of diligent research and
laborious analyses of the surrounding reality.
Only the new "totaliztic science" managed to discover
and to describe a number of other amongst these
"indicators of the moral correctness". Their brief
descriptions are given in items #C4 to #C4.6 from
the totaliztic web page named
morals.htm.
In turn their full explanations are provided in volume
6 of my newest
monograph [1/5].
Thus, thanks to the new "totaliztic science", as
examples of these "indicators of the moral correctness"
today we can indicate such quantities as: "conscience",
totaliztic "sins" and "good deeds", "moral energy",
"moral field", "moral laws", and the totaliztic" karma"
just described here.
All "indicators of the moral correctness" obey
the so-called moral "principle
of unanimity" described, among others,
in item #A2.7 from the web page named
totalizm.htm
and in subsection JA13 from volume 6 of my newest
monograph [1/5].
According to this principle, if a human activity is e.g.
"moral", then in the result of careful analyses this its
"morality" is confirmed by all known "indicators of the
moral correctness". The same also happens with those
activities which are "immoral" - their "immorality"
is also unanimously confirmed by all "indicators of
the moral correctness" that are known to us.
Unfortunately, the problem is that in real life people
who want to follow the recommendations of totalizm
and only take actions that are "moral", often must
decide on their action in a matter of seconds. But
not all the "indicators of the moral correctness" allow
for such a rapid, yet clear and accurate assessment
of every possible activity. Therefore God has introduced
so many of these indicators. For, if a particular our
action requires a lengthy and complex analysis in one
indicator, then just suffices to check it with another
indicator for which it may turn to be easier, faster
and more clear to be judged. For example, if we try
to check with the use of the concept of totaliztic "karma"
whether the so-called. "sweet lies", means "flattering",
"telling undeserved compliments", etc., are "moral" or
"immoral", then the correct result would require lengthily
and complex analyzes. After all, many people like if
they are flattered or someone tells then undeserved
compliments. However, for example the concept of
"moral energy" allows us to almost immediately estimate
that all these "sweet lies" are highly "immoral" actions.
After all, they all disperse the moral energy from the
complemented person - e.g. because they all keep
this person uninformed , make for it impossible
the improvement of its imperfections, etc. Also, for
a whole range of reasons these sweet lies disperse
the moral energy from the person which tells them
(e.g. consider the reputation of this person, outcomes
of its enjoyment by benefits originating from lies, the
deepening of its habit to tell lies, etc.). This is why
the philosophy of totalizm prohibits telling such
"sweet lies" to our families or to these people whom
we love and respect - as this is explained in item
#A2.9 from the web page named
totalizm.htm.
#B1.
Where these natural programs which form "karma" come from:
The intellectual attributes of counter-matter
cause, that this substance in a natural state
behave approximately in a manner as our
present computers behave. Means it is a
kind of a computer, the hardware of which
not only stores programs, but also runs these
programs. But there is a vital difference
between computer hardware, and counter-matter.
As we know, all present computers contain
a lot of memory cells, which received only
one, and the most primitive, intellectual attribute,
namely the ability to store programs.
But present computers contain only one cell,
which has two intellectual attributes, namely
the ability to store programs, and the ability
to carry out logical operations that are
expressed by commands from these programs.
In present computers this special memory
cell, which has two intellectual attributes, i.e.
the ability to memorise and the ability to
execute programs, is called the "accumulator".
Furthermore, in computers additional devices
must exist, usually called "peripherals",
which convert outcomes of the program's
operation into physical consequences (e.g.
into a printout from a printer). In turn in the
counter-world, every single particle of the
counter-matter carries attributes of such
"accumulator", means every single particle
of the counter matter can store individual
commands of a program of a given intellect,
and can also execute operations contained
in this program. Furthermore, every such a
particle carries the ability to initiate physical
consequences of its operation. Therefore
every separate particle of counter-matter is
an equivalent to the entire "accumulator"
from our present computers, and also the
equivalent to some peripherals. Thus,
independently in which particles of the
counter-matter a "program" of a given
intellect resides, still this program can be
executed and converted into physical
consequences. This is because all these
particles have the required power of execution.
So if in the future people manage to
build the "aware computer", which is going
to display characteristics of the counter-matter,
and therefore which is going to be able to form
artificial intelligence, in this computer every separate
memory cell must be capable to simultaneously
perform the function of present memory, present
"accumulator", and also some present peripherals.
Simultaneously, the gradual research and learning
details of such an "aware computer", will allow
the future totaliztic researchers to decode
increasingly better the secrets of counter-matter
and the counter-world. This in turn means,
that the development of the concept of such
an "aware computer", is the key to learning
the construction and operation of the intelligent
universe and the intelligent counter-matter.
So how operates this counter-matter, means
how operates this "natural computer" contained
in the counter-world. In order to understand this
easier, let us consider what happens when we
hit a key in our home computer. Well, briefly
speaking the hardware of our computer sends
a control signal to the appropriate program in
our computer. In turn this program begins the
service for this particular key. It converts the
control signal into a command for a specific
action of the computer. The command is send
back to hardware, which executes it. So practically
whatever happens in our computer after we
hit any selected key, it always depend on a
program contained in the computer's memory.
According to the
Concept of Dipolar Gravity
exactly the same happens when we are undertaking
any physical action in your life. This is because
our universe is actually build like a typical
computer. Namely it has the input and output
devices, the manifestations of which appear in
our world. It also has hardware and software part
(i.e. memory, accumulators, and programs)
contained at the other end of dipolar gravitational
dipole in a separate intelligent world called the
counter-world. Every single our physical
action carried out in our physical world on input
and output devices, sends appropriate control
signal to this another software world, or counter-world.
In the counter-world this signal (which describes
our actions) is processed by special programs,
which totalizm calls
"moral laws".
Moral laws work out what should be the response
of the counter-world to a given action. During this
working out of the response, they not only take under
account what we just are doing, but they also check
what should be the feelings which eventuate to
other people from these our actions (means they like
check the entire data base of karma of the people
affected by these actions). Then these moral laws
prepare the response and pack it into a kind of
files or source code programs. Finally they send
the response back to our world in the form of special
commands which
totalizm
calls karmatic responses. After arriving
to our physical world these commands are
executed, giving appropriate response from
the environment to our initial actions. Simultaneously
these processing programs from the counter-world
(i.e. moral laws) which prepared and posted the
reply to us, form kinds of memorized short records
which inside contain memories of feeling from reactions
of other people to our actions. These short natural
memory records are
karma.
This karma, means the emotional reaction of other
people to our actions, is written to our memory
registers in a similar manner and for a similar
purpose, as present banks write in folders of our
accounts effects of every financial action that we
undertake.
The important attribute which the above mechanism
of operation of moral laws and karma reveals,
is that whatever we do in our life, it brings responses
which are not random at all. Actually all
responses of the environment to our actions,
means all karmatic returns, are following a set
of very strict rules or algorithms, which by
totalizm
are called "moral laws". Moral laws are
like laws of physics. Only that they define what
moral consequences of our actions are to be.
The existence of moral laws practically means
that in our behaviour we must start to learn and
respect the action of these laws. If we do not know
about them, we are not able to obey them. But we
still are severely punished for breaking them.
More about moral laws, karma, our world, and
counter-world is described in volume 5 of my newest
monograph [1/5]
- have a look at it. (It is offered for free, thus everyone
can download it free of charge from this web site and
from the related web sites listed in item #I2.) Moral laws
are also described briefly on a web page named
moral laws.
#B2.
How actually this karma works:
We all know, that the majority of people on
Earth do not believe in the existence and
work of karma, nor even wishes to learn
about the fact of existence and operation
of karma. Fortunately, karma works exactly
the same independently whether someone
believes that it exists, or does NOT believe
in it. Below I am going to summarize briefly
how this karma works and why these people
who know how it works usually never risk to
pull it onto themselves. But I leave it to discretion
of readers to check in their everyday lives
the actual working of what I am describing
here. Only just in case I mention, that much
more extensive description of karma's
operation is provided in subsection I4.4
from volume 5 of my newest
monograph [1/5].
Some further information about it is also summarised
on the web page about
"moral laws"
available, amongst other, via
"Menu 4".
The explaining how karma works is most easy
when we use examples. So let us assume that
someone is dying in a great pain, because just
was e.g. shot by a specific one amongst his (or
her) enemies. Simultaneously the dying person
knows exactly that his (or her) painful death is
caused by this particular enemy. In such a case
his (or her) feelings will involuntarily send the
karma for his (or her) entire pain to this specific
enemy. In the result, his enemy guilty of
causing the pain one day will also need to
die in a pain exactly the same as his (or hers) pain.
Furthermore, the enemy's entire country or
civilization is charged with the "group karma"
for causing the entire pain which results from
this death. In the result of this group karma, in
the country and civilization also one day someone
is to cause a similar kind of shooting, in the result
of which the enemy's countrymen are to experience
a similar pain as the pain which experienced
countrymen of the person which dies in the effect of
a given shooting. Such an operation of karma means
that if the responsibility for someone's pain and death
is directed correctly, then one day the culprit is going
to be "punished" by this karma that someone posted
to the enemy at the time of his or her death.
This punishment is executed by universal
"moral laws"
which govern the fulfilment of karma. So the guilty
ones are to pay to a last cent for the suffering that they
caused, while the justice is served. But if someone
dies in a great pain because his or her death was
secretly caused by his or her enemies to look like
an accident, but this someone does not know about
this fact, and the responsibility for his or her painful
death blames e.g. on the "mother Earth", then his
or her karma is posted involuntarily to the "mother
Earth". But because the "mother Earth" in fact is
innocent, the arriving karma ricochets from the
"mother Earth" and returns to the sender.
This in turn causes, that the sender relives
his or her death twice as painfully as this would
result from the wounds received. In turn
his or her secretive enemies get away from the
punishment brought by the karma. (Such quite
an intelligent and inspiring pre-programming of
the operation of
"moral laws",
is oriented towards forcing intelligent beings of the
universe to seek true causes of their suffering.
Furthermore, it discourages these beings from
blaming for their suffering the ones who are
innocent - as we know present people are
very fast in such blaming of innocent.)
Let us summarise now briefly the operation of
karma explained above.
If we charge actual culprit for feelings that
we just experience, than we send karma in an
unaware manner to this culprit, and this karma
causes that the culprit in future will experience
exactly the same feelings as we did. But if the
responsibility for the feelings that we experience
we charge onto a person who is not the actual
culprit, then the karma which we also send in
unaware manner to this person will ricochet
and will cause that whatever we are feeling we
must experience it twice as intensely.
We also need to remember that the action of
karma remains exactly the same, independently
whether our feelings represent suffering or pleasure.
Furthermore, we need to remember that karma
cannot be addressed e.g. by a conscious telling
ourselves something completely different than
we are deeply convinced in our inner mind.
After all, the addressing of karma is carried
out on the basis of our inner conviction, not
on the basis of what we intentionally would
like to happen because it is convenient for us.
People from the planet Earth typically do not
know about the operation of karma. So they
do not take care that the karma for their pains and
pleasures reaches these ones who really deserve
it. In the result, people usually voluntarily duplicate
their suffering, because they send their karma
under wrong addresses. But if people know
better the operation of karma, then they would
know how to avoid a significant proportion of
their suffering, and also how to share their pleasures.
After all, then everything they would carry out
in such a manner that the karma for it would
reach the causers. It is about time we change
this situation.
#B3.
Our unaware memory of issued karma, and the mechanism of annihilation of karma:
Motto:
Moral laws reward all those who defend themselves against aggressions when attacked.
Simultaneously moral laws punish all those who first aggressively attacked others.
This happens because moral laws include build in mechanisms which annihilate karma that is
generated in the defending people but do NOT neutralise karma generated in aggressors.
In normal causes the karma which we send
is going from us in the form of a "karmatic chain".
But in our organ which prepares and sends
karma, a kind like a "hole" or a "negative"
(i.e. the "reversed copy") remains after it
is posted, which describes the feeling that
represents the karma just posted. From
the mechanism of feelings described in
subsection I5.5 from volume 5 of my newest
monograph [1/5]
it is known, that this negative of the feeling
which we just posted is for us a kind of a
template from which later an exact anti-feeling
is formed, which we also must experience.
But independently from providing us with
such a template for an anti-feeling, this
"negative" of karma performs also another
function. Namely, if after some time since we
posted the karma to another culprit, exactly
the same karma returns to us from others,
then it is matched with this "negative" (or with
this "hole" left behind by the karma that we posted earlier).
If this karma and the hole exactly match each
other, than both of them mutually annihilate
each other. This practically means, that
although we receive then from someone
else the karma for what we just did, in fact
this karma is annihilated in us. Thus, because
of this annihilation of the karma just received,
we do NOT need to relive the feeling which
is packed into it. Furthermore, this annihilation
NOT only releases us from experiencing the
feeling that this karma brought to us, but it
also breaks the karmatic chain represented
by the circulation of this particular karma.
So the karma which just arrived to us and
is annihilated in such a manner, is NOT
going to be send any more to someone next
in the chain. Means that this process of
such "annihilation" of karma is immensely
important not only for us, but also for the
"group intellect" which we are a part of.
It is not difficult to deduce, that the most frequent
life situation in which the above annihilation of
the received karma takes place, is when we are
defending ourselves from someone's aggression.
When our aggressor hits us, the pain and humiliation
which he or she inflicts upon us causes that we send
him or her the karma with these particular feelings.
Of course, after this karma is posted, in our minds a "hole"
after this karma remains, means like a "negative"
of this karma. So when we begin to defend ourselves
from this attack, we inflict to our aggressor the same
pain and humiliation. In the result, this aggressor
sends back to us the karma which he previously
received from us. This arriving karma is matched
with the "hole" or a "negative" which we still have
in the counter-material duplicates of our brains.
This matching proves, that this is the same karma
which we previously posted. In the result, an annihilation
of this karma takes place. So neither us, nor anyone
else, needs to relive this karma ever again.
In item #9 of this web page several examples are
presented, which illustrate how practically the
mechanism described here works in typical
life situations. (For example, item #9 illustrates
the situation when rapidly we must defend
ourselves against aggression of a home intruder,
or we join the defence of our civilisation against
aggression from representatives of other
civilisation.) In order to complement and
extend information from this item, it is worth
to read also item #9 below.
There are two main kinds of aggression against
which we must defend ourselves. Namely an
individual aggression and a group aggression.
Examples of individual aggressions can include
situations when we have a nasty neighbour
and he one day decides to become physical,
or when we walk through a park and we are
pounced upon by a hooligan. In such individual aggression
we always defend ourselves as individual people
against an individual aggressors. Principles of
annihilation of karma during such an individual
aggression are described in this item. But there
is also a different kind of aggression, which could
be called a "group aggression". Examples of
this one include an aggression of the army from
a neighbourhood country onto the territory of our
own country, or an attack of a terrorist group onto a
nearby public object. In such group aggressions the
attacking body is an entire so-called "group intellect"
described in item #B7 of this web page. In turn
defending itself is also another group intellect,
a unitary part of which we are ourselves. For
example, the defending body is the army of
country in which we live, and we are a soldier
in this army. Principles of neutralisation of karma
during such a group defence are exactly the
same as during individual defence. (It happens
so because the mechanisms of annihilation of
karma during an individual defence is only a
part of the larger mechanism of neutralisation
of karma during a group defence.) Principles
of annihilation of karma during such a group
defence are described in item #9 of this web
page. An interesting attribute of these two main
versions of aggressions and defences is, that
at any moment of time each one of these versions
can be transformed into this other one simply with
our feelings. For example, our individual defence
against a nasty neighbour at any time we can
transform into a group defence - if only we realise
with our feelings that in our defence we in fact
represent all neighbours from the entire world
who are attacked by nasty ones, and we also
realise that our defence is just a fragment of a
larger battlefield with nasty neighbours. In turn
we can always transform a group defence into
an individual defence, if for example we tell
ourselves with our feelings that we fight with
a particular selected enemy from the opposite
side, instead of fighting with an anonymous
representative of an aggressive group intellect.
A main karmatic limitation of every defence fight
is a kind of weapon and strikes which we can use
for the defence purposes. The mechanism of
annihilation of karma described on this web page
allows us to apply on the attacking aggressor only
such weapon and strikes which the aggressor
already used against us. In practice this means
that if we want the karma for a given our action
to be annihilated for us, we are NOT allowed to be
the first ones who use any specific kind of strike
or weapon which the aggressor still did not use against us.
For example, if we individually defend ourselves
against a nasty neighbour, then we are NOT allowed
to strike him first, but we must wait until he hits
us first and only then we can return the strike.
This is because if we hit him first, then the karma
for this hitting is not annihilated for us. This is very
serious limitation of our defence. For example, in a case
of an individual defence, when our aggressor visibly
intends to kill us, we are still not allowed to kill
him first, because if we are faster than he is and
kill him first, then the karma for our killing still would
charge our conscience (i.e. we still in future would
need to relive feelings of being killed). It is for this
reason that every our individual defence we need
try to transform with our feelings into a group defence.
If we manage to accomplish just such a transformation,
then the selection of means of defence which are
allowed to use becomes incomparably wider.
For example, if we then see that our nasty neighbour
is charging on us with an axe or a rifle and clearly
intends to kill us, then we can be faster and kill him
first without generating for ourselves any karma of
killing. After all, when we transform with our feelings
our individual defence into a group defence, then
always there will be in the big world some aggressive
neighbour who already killed a neighbour that
tried to defend against him. This means that the karma
which we generate during our group defence will be
annihilated with this earlier case from a big world, and
we will NOT receive this karma. It is because of this,
that the main principle of karmatic defence insists that
every defence in which we participate we should
treat with our feelings as a fragment of a larger group
defence against an aggressive group intellect.
For more details on this subject see items #C1 and
#C2 below.
The philosophy of totalizm teaches us, that
in case when we are attacked by an aggressor,
we have the duty to defend ourselves from this
aggression, while our defence is then qualified
by the moral laws to the category of moral "good deeds".
In turn the mechanism of action of karma described
in this item reveals, that our defence against an
aggression is not only a totaliztic good deed,
but additionally the karma that arrives to us
from the aggressor in the result of this defence
typically becomes annihilated in us, and we do
not need to relive it again. So as the above reveals,
the universe is constructed in a very intelligent and
absolute righteous manner. In turn the philosophy of
totalizm
teaches us how to reap benefits of this absolute
justice, and how to enjoy fruits of it.
#B4.
Time delay in the return of karma, means the period of time after which the feelings locked in karma are returned to us:
Laws of the physical world implement the
physical equivalent of karma. Usually this
equivalent is known as the law of "action and
reaction", or as the law of "cause and effect".
So if we analyse how fast these laws of the
physical world react with effects to given
our actions of the cause type, then it turns
out that depending on the nature of these
our actions, between our "cause" and their
"effect", or between our "action" and their
"reaction", a time delay of any length can
appear. Here are examples. If we hit a wall with
our hand, this wall reacts with an immediate
hitting of our hand, so that we feel a pain
at the same moment of time. If we yell in
a valley, the echo takes several seconds
before returns our voice. If we have a
sexual intercourse, the physical effect
of this intercourse appears typically after
around 9 months. In turn if we excavate
empty mines under a city, then these mines
begin to collapse only after many years,
destroying buildings located above them.
The work of
moral laws
and karma provides similarly long time delays.
Depending on the complexity of feelings
that we generate with our actions in others,
the karma that we receive for these feelings
can fulfil itself in a period of time of any length,
starting from almost immediately, and finishing
on tens of years. In case of very elementary
feelings, type of one young brat serving
a kick to another brat, in return for which
he also experiences almost instantly
how such a kick feels, the karma works
almost immediately. In case of feelings which
are slightly more complex, of the type that one
female gossips about her friend, for which some
time later she also is gossiped about, the
karma usually works within a month or two.
But in case of very complex feelings, of the
type that our superior started to pick on us in
the workplace, or that some conman managed
to cheat us from all our savings, there can be
many years of time delay between the action
and the karmatic return of feelings that it induced.
So if today we cause in someone such
complex feelings, the karma that we receive
for them will fulfil for us only after several years.
This time delay of many years in case of such
very complex feelings is the reason for which
the operation of moral laws was escaping human
attention for such a long time. (In fact, the existence
of these moral laws I discovered only in 1985,
means only after I formulated the scientific
theory of everything, which is my
Concept of Dipolar Gravity.)
After all, in our lives we take notice of mainly
such complex and rare feelings, and it is mainly
for them that we expect some karmatic reaction
from the universal justice and from moral laws.
Therefore, when we learn the work of karma,
it is very vital that we are aware of the existence
of such many-years long time delay in the fulfilment
of this karma in respect of some very complex
and rare feelings. In my research of karma I
carried out estimates how long is this time delay
for such complex and rare feelings. As it turned
out, in my personal case it amounts to around 5 to 10
years. So if also for the reader it amounts approximately
to the same value, then a complex pain or pleasure
which someone causes in the reader already today,
induces the same feeling to appear also in the causer
only after around 5 to 10 years. Perhaps, it is because
of such a significant time delay in return of very
complex feelings, that in past the work of karma
programs was described by the proverbs
"God's mill grinds slow but sure",
and "though the mills of God grind slowly,
they grind exceeding small".
The kind of karma described above, means that
karma which is exchanged between individual
people, can be named the
"individual karma". But there is
also a more complex kind of karma, which can
be named the "group
karma". It is described, amongst others,
in item #B7 below on this web page. Affected by it
are entire so-called "group intellects". (What are
these "group intellects" is explained in item #E2
on the web page named
totalizm.htm.
In turn an example of work of such a group karma
is described in item #A2 from the web page named
petone.htm -
see in there the persecution and destruction of
Christianity by the present official science, as the
return of group karma for the activities of religious
inquisition. The same process of karmatic destruction
of religions by the present official science is elaborated
more comprehensively in items #C1 to #C6 from
the web page named
telekinetics.htm.)
From my to-date empirical checks on events that
take place in the present world, it seems that such
"group karma" has around 10-times longer delay
in return than has "individual karma". For example,
racial unrests which only recently started to appear
in former colonial countries are returns
of the group karma from colonial times. Similarly, the
group treatment that the white inhabitants of countries
which used to practice slavery
are starting to receive from black population, are the
return of group karma from times of slavery. In turn
suffering caused by cataclysms described in item
#C7 from the web page named
seismograph.htm,
and also in item #M1 from the web page named
telekinetics.htm -
which only recently started to trouble inhabitants
of Japan, is the return of "group karma" which Japan
generated for itself at the beginning of 20th century
during the occupation of Korea and China. So according
to this time delay, the beginning of return of the
group karma for monstrosities committed during
the Second World War starts to gradually unveil
itself only during next tens of years.
At this point it is also worth to become aware,
why we accept with such an understanding and
tolerance even many years-long time delays in
effects of action of physical laws, but simultaneously
we would like that moral laws act almost instantly.
The reason is our knowledge of mechanisms.
If we e.g. yell in mountains, we know with what
speed the sound moves and we see how far
approximately is the wall from which this voice
is going to bounce back to us. So our knowledge
of the mechanism of echo operation tell us when
approximately we should expect the return of our
echo. Similarly is with collapsing of mines under
a city. We know how long it takes for wooden supports
of old mines to rot, so we know also when such
old mines begin to collapse. So we are not surprised
by these many years long time delay. But in case
of karma we today still do not know practically anything.
So we do not know neither mechanism of work
of karma, nor we have any idea of speeds and
distances which define the time of return of this
karma. Therefore in matters of karma people in
present times are in fact in the position of people
from the epoch of Archimedes, when only the first
physical law was discovered and still thousands
of years of further research needed to be contributed
before the level of knowledge of karma become equal
to the present level of knowledge of laws of physics.
It is because such a reason that it is desirable for
as many as possible among us to volunteer for taking
a part in their own research of karma described in
item #H3 of this web page.
#B5.
Why karma is returned after "time delay" lasting so many years:
Motto:
"The higher someone's intelligence is, the more goals he or she packs into every single own action."
One persistent question, that is always emerging
during analyses of such typically many years
long "time delay" with which "karmatic returns"
come back to us, is: "why God does NOT
cause that karma is returned immediately, or
almost immediately, i.e. similarly as we know
it from the work of "action and reaction" in force
interactions? After all, in case of people,
such an immediate return of karma would allow
them to notice quickly that "moral laws" do work
in practice (and thus this would make people to
lead the highly moral lives). In turn in case of
God, such an immediate return of karma would
also lie in the divine capabilities. After all, as it
is explained in item #D3 from the web page named
god_exists.htm,
God knows the future and knows in advance what
we will do in every moment of our time. Moreover,
while absolutely dominating the created by Himself
the "software time", God can always shift us back in
time to the moment when we generate a given karma
(as it is documented in item #B4.1 from the web page named
immortality.htm),
simultaneously preparing in there for us a given
kind of karmatic returns. Thus, in the capabilities
of God lies such a design and implementation of
the physical reality, that karma could be returned
immediately - similarly as immediately is returned
to us an "answer" of the wall after we hit it with our hand.
However, as it is clear from the action of reality which
we see around us, for a number of highly important
reasons, God intentionally introduced this "time delay"
to returns of our karma. So let us identify here and
get to know now, at least most important amongst these
God's reasons. After all, in this way we are to learn
better God's goals and methods of acting. So here is
the list of most important reasons for the existence of
many years long time delay in the karmatic returns.
1.
Fulfilling the "canon of ambiguity" - and in this way NOT
depriving us of our "free will". The "canon of ambiguity"
is described in item #C2 from the web page named
will.htm.
The work of it in regard to the "time delay" in karmatic
returns is aimed at causing that every person has a
free hand in interpreting in its own way of whatever
he or she experiences in the life. Thus, for example,
atheists do NOT believe at all in such a thing as karma
and as penalties for immorality, while for example
Christians believe that God forgives them every immoral
action that they undertake. However, if the karma was
returned immediately, people would be afraid to carry
out immoral actions, because they would be sure
that they will be punished for their immoralities. After
all, in such a case committing an immorality would be
like suffering consequences of hitting your head
against a wall - which hitting even the most stupid
person can unlearn still during a childhood. So
in fact the immediate return of karma would take
away from people their "free will" - just the same
as it would happen if God shows Himself in clouds
and throws lightning bolts into butts of those people
who do NOT believe in Him.
2.
The extension of duration of moral evolution of the
humanity, and accumulation in such a way the highest
possible historic bank of bad of human experiences.
The main goal for which God created humans is to
pursue knowledge.
(This most important God's goal in creating the
humanity is explained further in different totaliztic
publications and websites - for example see item
#B1 from the web page named
antichrist.htm,
item #B4 from the website named
will.htm,
or see subsection A3.2 from volume 1 and subsection
NF5 from volume 12 of my newest
monograph [1/5].)
However, if karmatic returns were hitting people immediately,
then humans would very quickly discover that it is NOT worth
to act immorally, and thus they would cease all immoral activities.
So people would stop lying, cheating, dubbing each other pig,
strife, killing, wars, etc. In this way, the humanity would NOT
be able to gather the existing today historic bank of "bad
experiences" from which the people and God could later
draw knowledge for many centuries and thousands of years
to come. Therefore, from the point of view of the most effective
"pursue of knowledge" is more preferable if at the beginning
of the human history, the humanity is committing a lot of errors
and goes through a significant wandering. This is because it
accumulates in such manner a lot more of bad experiences
which later provide a historical database for the expansion
of human and divine knowledge.
3.
To illustrate to the humanity, that in order to learn the truth,
it does not suffice to just speculate, but one needs actively,
fairly and diligently research the world around us.
The comparison of, for example, enormous differences
between the Hindu beliefs of how karma works, and
the actual work of karma established only due to
scientific research of the modern
philosophy of totalizm,
as described in item #E1 of this web page, illustrates
where lead the purely speculative deliberations detached
from the actual research of the surrounding reality.
After all, it is just such deliberations of various religious
thinkers that have led to the present situation, when
religions act completely opposite to the recommendations
and requirements of God, while e.g. my formal scientific
proof, that God does exist, still has NOT received a formal
recognition or even just a formal support from representatives
of any religion, although it already has been nearly a quarter
of century since this proof was first published, and although
no one has managed to undermine it, and thus the proof is
still in power and still it obliges all people - as this is explained
on the web page named
god_proof.htm.
Therefore, the learning of truth about the work and returns
of karma is a perfect illustration that only an active, honest
and diligent examination of the surrounding reality leads us
to the learning of actual truth.
4.
Testing of character, ability and obedience of individuals,
and thus identifying these people who best fulfil God's goals.
From the point of view of the divine goal of "advancing the
knowledge" it is extremely important to check what kind of
people, and which conditions of childhood and human life,
provide the best quality and performance of human character
and creativity. In turn such a testing can be performed most
effectively when the principles of morality are extremely
difficult to detect and to learn by people. After all, only then
God is able to determine who and under what conditions
learns most quickly from own mistakes and improves his
or her behaviour, as well as which people and under what
conditions remain blind and deaf to the lessons of life and
did not take note of any new knowledge. Knowing the results
of such tests God can then easily judge and decide which
people are most suitable for the implementation of His future
intentions.
5.
Teaching us a laborious searching for well-hidden truths.
God needs people who are laboriously looking for truths.
On the other hand, the immediate return of karma would
have made a very easy learning how morality works.
So people would NOT have then an opportunity to learn skills
that are necessary to hardy tracking down and clarification
of well-hidden truths. Therefore, in the interest of God
lies making a variety of projects that teach people of a
patient, hardworking, and intelligent search for truth, and
also teach people of "separating the wheat from the chaff"
in every field of the human knowledge and activity. The
time delay in the return of karma, as described here,
is only one amongst such projects. To other similar
projects can be included, amongst others, such
intentional creation of the geology of the Earth,
that the layers and rocks of it allegedly document
much older age of Earth, than the actual date of
the creation of the Earth around 6,000 years ago.
(The actual age of the entire physical world, of only
about 6,000 years, is described in item #B7 of the
web page named
will.htm.
In turn the deliberate "fabrication" by God of the
impression, that the universe is now about 13.73
billion years old, is discussed in item #A2 from
the web page named
evolution.htm.)
For the same goal of "separating the wheat from
the chaff" God "fabricated" bones of dinosaurs
which suggest that allegedly dinosaurs once lived
on the Earth - as this is described in the example
from in item #H2 of the web page named
god_exists.htm.
To the same category of teaching people of a
laborious searching for truth should be included
the giving to the light from stars the so-called
"red shift" explained in item #D2 from the web page named
dipolar_gravity.htm.
Etc., etc. All of these projects taken together
cause that the establishing of truths is NOT
that easy and requires great diligence, perception,
intelligence, etc. Thus it perfectly serves the
"separation of wheat from the chaff".
6.
Allowing God the constructive use of atrocities perpetrated
by immoral people. If karma was returned immediately,
then e.g. a killer would have been beheaded almost immediately.
Thus, God would not have e.g. an opportunity to direct
him to kill also for example of yet another killer - who
already deserved to die. Similarly it would be with all the
other people that generate unwanted karma - God would
not have an opportunity to use their evil acts to punish
or to provide moral lessons to some other “bad apples”. So the
introduction of a time delay to the implementation of the
return of karma creates for God the required scope of
manoeuvre for constructive use of atrocities committed
by immoral people. It also allows the management by
God of "karma chains" through either merging together
of several of them, or their propagation, depending on
the needs of the times. For example, nowadays God
multiplies karmatic chains resulting from the human
greed, by multiplying the number of greedy bankers
and directors who pay themselves astronomical salaries
and bonuses.
7.
The facilitation of the restoration of universal justice
by God. From the human point of view, karma
serves to self-regulatory restoration of justice.
However, the enforcing of a return of karma,
and thus the restoration of this universal (perfect)
justice, is very difficult and complicated. Thus,
thanks to the introduction of a time delay to the
returns of karma, God has a slightly easier task
in the most perfect possible enforcement of that
absolute justice. After all, the more time is to
prepare something, the higher is the chance
to lift it at a higher level of excellence.
#B6.
"Good luck" or karma - means what really decides whether we accomplish our life goals:
Lessons of physics which we take in schools
suggest to us that accomplishing of whatever
we wish in life is defined only by laws
of physics. Thus, if for example we are fit
and have a shovel, then in any time when
we wish so we can e.g. dig our garden. But
the later experience teaches us otherwise - namely
that life is not so simple. After all, even when
we are fit and we have a shovel, still when we go to
a garden we can e.g. cut ourselves with the shovel
and abandon digging for this reason, or we
can initiate digging - but because of "bad luck"
we hit an unexploded bomb in the soil which
tears us apart. Therefore the philosophy of
totalizm
states that considering only laws of physics does
not suffice for accomplishing our life goals. This
is because we can accomplish any goal in our
life only if the achieving of this goal is supported
simultaneously by as many as three following
groups of different factors:
(1)
Our own actions. Means, no goal accomplishes
itself. It is us who "must fight our own battles", by
undertaking actions which are aimed at accomplishing
goals that we choose for ourselves. In order to undertake
these actions we must have required motivations,
reserve of moral energy, circumstances, skills,
knowledge, and everything else that is required
for completing these actions.
(2)
Physical laws and constrains. Means, the
accomplishing a given goal must lie in capabilities
of physical means and tools that we are going to use.
For example, we cannot split a large stone exclusively
with our naked hands, nor jump above the proverbial
waist.
(3)
Configuration of the counter-world. This also,
and mainly, must be favourable towards accomplishing
by us a given goal. Means, for example, our
accomplishments depend on whether we
accumulated previously a karma which would
make impossible achieving given goals.
Or whether we deserved to accomplish
these goals, or we have an open credit with moral
laws, etc. People frequently use the name "good luck"
for such a favourable configuration of the counter-world
(e.g. they say "I had a good luck to be there at
a right time"). Polish people call it "szczęście".
But in fact it is not a "good luck", but the operation
of moral laws, moral field, karma, our feelings
and thoughts, etc.
I was fortunate to hear about a real-life situation,
which represents a most illustrative example
that explains how all three above factors mutually
cooperate with each other. In order to understand
this situation better, I would suggest that the reader
imagines for a moment that he himself is a soldier
of 1939 in the Polish uniform. He just "strategically
withdraws" himself from the field of the last battle.
In this battle Germans destroyed completely his company,
killing the majority of his colleagues and taking
prisoners of war the rest. He however managed to
escape somehow the slaughter, and now is withdrawing
with the intention to join any other company of
the Polish army still able to fight. Out of the weapon
he has his rifle. During this withdrawal, he is just
in the middle of a large empty field, when he is
spotted by the pilot of a German fighter aircraft.
The pilot seeing a single Polish soldier in the
middle of empty field decides to have a "fun" by
"hunting" him down. The soldier has no many
options to choose. He can e.g. try to escape.
However, he knows how an escape along a
large and empty field will finish, taking under
consideration the difference in speed of his
legs in comparison to the speed of bullets
from the machine gun of this German airplane.
He can also try to fight - after all he still have
a rifle. Theoretically speaking, a bullet from
his rifle is able to kill the pilot of the airplane,
but only if three conditions are fulfilled. The
first of these conditions is the actual undertaking
his defence, and putting into this action the
entire skill and knowledge that he has. Namely,
if he does not decide to defend himself, means
does not try to shut the pilot who intends to
kill him, then he practically has no chances
to survive. But in order to shut the pilot, he
must e.g. overcome in himself the fear and
the animal push to escape, must afford a calm
and cold blood to aim precisely, must also wait with
pulling the trigger until the last moment, so that he
has the assurance of hitting and penetrating.
The second of these conditions impose laws of
physics. For example, the rifle which this soldier has,
must be sufficiently precise to hit the pilot into head.
It also must have the sufficient force of penetration
that the bullet goes through the window of the pilot
cabin and blows the pilot's head off. In turn the third
condition is determined by the configuration of
the counter-world. For example, it is the counter-world
which determines whether the soldier manages to
wait with the pulling the trigger sufficiently long to
make his shot deadly, but not so long that the bullets
of the airplane get him first. It is also the counter-world
which decides whether does not happen anything
in the last moment that makes him miss his only shot.
Of course, the above is just a single one out of millions
of life situations in which all three above factors clearly
decide about the final outcome. Only that in other
life situations it is not so clearly visible that all these
three factors are present in there, nor can be so
easily noticed that all of them mutually cooperate with
each other. However, please believe me, all these
three factors definitely participate in every our
action, no matter what we do. If the reader is concerned
what happened with the soldier described above,
I wonder whether he could deduce it all by himself
(all hints needed are presented on this web
page).
Let us summarise now what I tried to explain
in this item. And so, firstly I tried to emphasize,
that effects of our actions depend not only on
our wishes and intentions, but also on the
quality popularly called "good luck". This
"good luck" is in fact the outcome of operation
of moral laws, worked out on the basis of the
configuration of the counter-world which in
this matter we prepared earlier for ourselves.
In past this fact was expressed in a perfect Polish
proverb that a man is shooting but devil
controls the bullets (by which our ancestors
understood that we may undertake appropriate
actions, but the actual effects of these actions
not always are agreeable with our intentions).
Secondly, I would like to explain here, that
people in their efforts to accomplish goals placed
so-far too much attention to the physical side of
these efforts while simultaneously neglecting
the support of these actions via preparing
for them appropriate configuration of the
counter-world. However, the physical side is
just only a part of our success. The remaining
part depends on the state of our records which
we previously pre-programmed in the counter-world.
Tertiary, I would like to emphasize here, that
what we popularly call "good luck", in reality
is the configuration of the counter-world which
in a given matter we created earlier. In normal
cases this configuration sometimes helps us to
accomplish our goals, other times it hinders
our goals. However, this configuration can in
fact be purposely shaped in such a manner that
it always helps us. After all, one of the most vital
components of it, is our karma. Therefore
it is about time that we begin to place bigger
emphases to such shaping our karma, that
it always helps us, not hinders us,
in everything that we try to accomplish.
In order to shape it so, the recipe is very simple.
We just must act morally in whatever we do.
#B7.
Group karma:
Both, the
Concept of Dipolar Gravity
and the philosophy of
totalizm
use the ideas of an "(individual) intellect" and
a "group intellect".
Item #E2 from the web page named
totalizm.htm
explains both these ideas in more details. To summarise
that explanation, an "intellect" or an "individual
intellect" is every individual person. In turn
"a group intellect is any group of people,
the fate of which is linked together into a single
whole through all of them experiencing the some
kinds of feelings induced by the same source."
Examples of group intellects include: a family - i.e.
all members of it, crew of a ship, a factory, all
criminals of a given kind (e.g. all home intruders
or all rapists) from the area of a given country -
who experience the same feelings during
committing a given kind of crime, all victims
of a given type of crime (e.g. a home invasion
or a rape), all inhabitants of a country which
is at war with other country, all mothers from
a given country - who with the same feelings
experience their motherhood, all citizens of
a given country, the entire army of a given
country, and also a whole given civilisation.
The interesting attribute of such group
intellects is that they lead their own life,
and that their fate is ruled by the same
moral laws
which also rule the fate of individual people.
In turn one consequence of this susceptibility
of group intellects to moral laws is, that these
intellects, similarly like individual people, also
accumulate their own karma with their actions.
Their karma is called a group karma.
The release of consequences of this group karma causes,
that fates of such group intellects, e.g. fates of
given institutions or countries, take the course
defined by feelings recorded in this karma.
Almost the only difference between someone's
individual karma, and the group karma, is a
length of time delay which appears between a
given action and returns occurring because of
the work of karma generated by this action.
In case of a group karma, this time delay
seems to be around 10 times longer than
for an individual karma. For an example of
action of a group karma post-colonial problems
of present United Kingdom can be considered,
in particular similarities of feelings which these problems
release, to feelings that used to dominate English
colonies in past. Alternatively, the after-war mixture
of races which populate present Germany can also
be considered, and kinds of feelings that this
mixture releases in the present generation of
Germans. Of course, one can find much more
such examples in the present world. The above
are distinguished by indicating them here only
because they are relatively well known to almost
every reader.
In order to understand better the operation and attributes
of a group intellect, let us create here a highly
illustrative analogy of it. In this analogy the course
of our life is compared to the operation of our
own computer-server. Our karma is compared
to programs that our computer has. The feelings
which we nurture are compared to cables which
connect various computers into specialist kinds of
"internets" or to separate so-called "computer
networks". In turn every group intellect is compared
to a different kind of internet. (Means, in this hypothetical
analogy a big number of different internets do
exist, each one of which works completely
independently from others.) Because of this
analogy it becomes clear, that linking our lives
via our feelings to fate of a specific group intellect,
is like linking our computer-server to a new kind
of internet. Means, after such linking is accomplished,
all programs that our computer has in the memory,
become also programs of this internet. In other
words, the entire karma which we accumulated
becomes also the karma of this group intellect.
Furthermore, all programs that exist in a given
internet become also programs of our own computer.
Means the entire karma of a given group intellect
charges also our own fate. The use of the above
analogy is one of the best manners of exact
comprehending the operation and attributes of
group intellects.
The existence of group intellects and group karma
has for us very serious consequences. The reason
is, that from the point of view of moral laws, whatever
we do in our life, it generates not only individual karma
in ourselves, but in addition it generates simultaneously
group karma in all group intellects to which our feelings
connected us at the moment of committing given actions.
What is even worse, the group karma causes that
in our lives we must experience not only feelings
that result from what in past we did ourselves, but
additionally experience feelings which result from
whatever in past did all group intellects to which our
emotions connected us. Expressing this in other words,
the fact of the existence and the mechanisms of action
of karma and group karma makes absolutely true
two following sayings: "eye for eye, tooth for tooth",
and also "one for all, all for one". In the face
of the universal justice each single one of us is not
only responsible for himself or for herself, but also
for all other countrymen.
Examples of returns of group karma are discussed,
amongst others, in item #B4 above on this web page,
as well as in item #A2 from the web page named
petone.htm.
In turn more information about mechanisms of
operation of group intellects and group karma,
can be acquired from subsections I5.8, JD11.1,
JG9.6 in volumes 5, 7 and 9 of my newest
monograph [1/5].
I suggest to have a look what is written in there.
Part #C:
How to utilise in our lives the work of karma:
#C1.
The neutralization of karma during a group defence against aggression of an anonymous member of the enemy group intellect:
Motto: Moral laws are consistent in annihilation of the karma generated for a person who defends himself or herself
from an aggression. This is because karma is neutralised (annihilated) the same when someone defends himself or herself from an
individual aggressor who is known, as well as when the defence is against anonymous representatives of a group aggressor.
In item #B3 of this web page an interesting
mechanism was explained, with the use of
which the universal justice is carried out.
This mechanism causes, that moral laws
in fact reward all these people who undertake
a defence, and simultaneously punish all
these people who carry out an aggression.
This is because the karma which originates
from a given confrontation (i.e. war, fight,
quarrel, etc.) is treated differently in an
aggressor and differently in a person who
defends himself or herself. For example,
in an aggressor this karma causes that
all feelings that this aggressors induces in
the person defending himself or herself
from this aggression, the aggressor must
obligatorily experience. But the same mechanism
causes that all feelings which the defending
person causes in the aggressor, in fact are
going to be annihilated for the defending
person. Thus the person who defends himself
or herself will NOT need to experience feelings
which he or she induces in the aggressor.
Such an interesting treatment of karma by
moral laws causes that the universal justice
rewards a defence but punishes an aggression.
What is even more interesting, exactly the same
action of mechanisms that process karma appear
not only when a given confrontation is between
two individual people who know each other. It also
appears in cases when the confrontation takes
place between any person who defends himself
or herself, and some anonymous representative
of an aggressive group intellect. An example of
just such a situation is, when someone was attacked
in his or her house by an anonymous home invader.
In such a case, the attacked person is the one who
is obliged by moral laws to defend himself or herself,
while this attacking home invader is an anonymous
representative of the hostile group intellect of home
invaders. (Such a group intellect of home invaders
encompasses all invaders from a given country
who are bind together by the same kind of feelings
experienced during invading homes of strangers.)
A similar situation occurs when e.g. a soldier an
army that defends itself from an aggression of the
army from another country, confronts an anonymous
soldier from the enemy side. In such confrontations
of two anonymous representatives of two group intellects
that fight with each other (e.g. a group intellect of home
invaders and a group intellect of victims of home invasions),
the minds of each one of these two mutually confronted,
communicate telepathically with minds of all these others
who belong to the same group intellect as they do. In the
result, each of both confronting people becomes a
representative of his or her group intellect, as well as
the representative of the karma that the entire his group
intellect already gathered. So if the intellect which this
person represents is the group aggressor, then this
individual mind which represents it becomes responsible
for everything that this group intellect did. Similarly is
with the person who represents the side that defends
itself from a given aggression. The individual mind of
this person represents then the memory of all feelings
which the entire group intellect in defence experienced
from this aggressor. In turn mechanisms which govern
the behaviour of karma, in such a case begin to act as
if each one of both these people was responsible for
everything that did the group intellect to which he or she
belongs. Means these mechanisms behave exactly the
same as they do it in cases of individual confrontations
described in item #B3. So whatever the person in defence
does to the aggressor during this confrontation, he or
she does NOT receive a karma for later experiencing -
but under the condition that one of representatives of the
aggressor earlier did the same to a different person which
belonged to the defending side. But simultaneously the
person which in this confrontation represents the aggressor's
group intellect, will be forced in future to relive everything
that now does to the representative of the side in defence.
Explaining this on an example, if a home invader attacked
someone in his or her own home, then the person who
is in defence can without any fuss nor delay kill the
invader without receiving any karma for this killing -
but under the condition that in a given country previously
there was at least one known case when a home invader
killed a person from the invaded home. However, if the
home invader kills the owner of the invaded house, then the
invader still must experience himself in the future the karma
that was generated during this killing (i.e. he will be forced to
experience himself all suffering of being killed) - because
in a given confrontation he is the aggressor. Here is the same
expressed in other words. If for purpose of group defence you
kill an aggressor who belongs to a group intellect that already
killed someone in your position, then you are not going to be
charged with karma for this killing. But if the arriving aggressor
kills you, the karma that he receives from you will return to
him the entire your suffering.
#C2.
What we are allowed to do for our group defence, so that the karma for these our actions still becomes annihilated:
Motto: If every of your defence fight you transform into a part of a larger confrontation between two group intellects,
then always you will know what you are allowed to use for your defence. This is because in such cases moral laws allow
you to apply against your aggressor immediately and without any lingering any kind of weapon, strikes, or actions, which
earlier a representative of this group aggressor used against anyone in your present situation.
For several important reasons moral laws
of our universe were so intelligently pre-programmed,
that a confrontation between two representatives
of group intellects is more favoured than
the confrontation between two individual people.
Therefore an iron principle of every defence
to which you are forced, is to always try to treat
your aggressor as just a one amongst many
representatives of a group intellect to which he
or she belongs. Expressing this in other
words, if you are aggressively attacked by
e.g. your superior, then you should try to
NOT treat with your feelings this confrontation
just to be a personal fight between you and this
your superior - Mr. X. Always feel and think
that this is e.g. a fight between an oppressive
capitalistic system of exploiters, which is
represented by your superior, and an
exploited workforce which is represented
by you. Or try to feel and think that e.g. it
is a fight between a group of bullies - represented
by your superior, and a group of victims
of these bullies - represented by you. Etc.,
etc. Therefore for every life confrontation in
which you are in situation that you must
defend yourself, immediately find a
group intellect to which your aggressor belongs,
and the actions of which are best represented
by your aggressor. Then find a defending
group intellect which is widely known from
defending itself against this particular aggressive
group intellect, the situation of which is best
represent by your own situation. Immediately when
you do this, your chances of winning a given
defence are to multiply. After all, a scope of
methods of fight which you are allowed to
use without generating for yourself a karma,
is then increased immediately. Furthermore,
moral laws begin to help you in a much wider
number of ways. This is because moral laws
of our universe are so designed that a defender
always must be able to win a given confrontation.
The mechanism that governs the annihilation
of karma, which is described above in item
#C1 for the cases when the confrontation takes place
between representatives of two group intellects,
has also a further consequence worth noticing.
Namely it reveals to us clearly what exactly we
are allowed to do in cases of our own defence,
so that the karma for our actions still will NOT
charge our conscience. As it turns out, the
person who defends himself or herself has the
right to do immediately and without any delay
within the scope of his or her defence everything
that any representative of the aggressor's group
intellect did before to any representative of the
intellect which is in defence. So if it is known that
e.g. rapists from a given country sometimes kill
their victims after the rape, then everyone who is
confronted with a rapist can immediately kill him,
while the karma for this killing is NOT going to
charge his conscience. After all, in the group
intellect of victims of rapists there was a "vacant"
(i.e. a "hole" left after a feeling, described in item #B3
of this web page) for feelings that result from a killing.
Similarly, if for example aggressors from another
civilisation kill, torture, set traps, and lie to people,
then people may without any karmatic consequences
for themselves also at every opportunity similarly kill,
torture, set traps, and lie to these aggressors each time
when they confront them with the intention of defending
our civilisation. (The only thing that they need to
remember then, is that with their feelings they must
identify themselves with a group intellect of defenders
of their civilisation, means do NOT do whatever it
takes just for any other reasons than defence, e.g.
for their own satisfaction or for feeling the power.)
#C3.
Moral laws of the universe were purposely programmed in such a manner that
these ones who defend themselves against aggressions always receive a chance for defeating their aggressors:
Motto: If you are forced to defend yourself against an aggressor that is more powerful than yourself,
do not give up but undertake a defence. Moral laws of the universe are so pre-programmed that they will
assist you in defeating your aggressor. Only thing that you need to do is to accept their help.
The universal justice works in a very moral
and intelligent manner. According to it, in the
universe works a principle that the destiny
of everyone who defends himself is a victory,
the destiny of every aggressor is to be defeated.
The only reason why in history to-date still
we can find people who defended themselves
but were defeated, is that they did not know
about this principle. But since you read
this web page, means that you are just learning
about this principle. In turn after you learn about
it, you begin to belong to the group of people
who - if they manage to get the courage of
defending themselves against an aggression,
then their destiny will be to defeat their aggressors
in the result of this defence.
There are two main reasons for which sides that
were attacked by a domineering aggressor loose
their defence fight. These reasons are as follows:
(A)
Attacked people get scared and did not undertake the
defence fight with the aggressor. Moral laws
require that in case of an aggression we must stand
up and undertake a decisive defence fight, no matter
how domineering the forces of our aggressor may
look. In fact moral laws impose
at everyone a moral duty of defence against an
aggression - for details see subsection
JD11.1 from volume 7 of my newest
monograph [1/5].
Of course, because these people refuse to undertake
a defence fight, means because they chicken out and
gave up themselves to the aggressor without a fight,
a given defence fight cannot become a victory.
(B)
The attacked people do not utilise the help from moral laws.
Moral laws were so pre-programmed, that they always
help to win these people who defended themselves.
But in order to utilise the help of these laws, the
defending people must act according to whatever
these laws state. For example, the defenders are
not allowed to break moral laws during the fight
(notice however, that according to what was explained
in items #C1 and #C2 of this web page, during a defence fight
in many cases we are allowed to even kill our aggressor
and we still are not breaking any moral laws). Also
during the fight we should utilise the means of fight
and the methods of action which are generated
especially for us by these moral laws.
* * *
The philosophy of
totalizm
since a long time tries to research and
to describe manners on which moral laws
help us in winning our defence fights.
Although many further such manners
still await to be discovered and described,
until the present time totalizm managed
to learn the most key ones out of these.
Let us describe now three most important
manners of utilising the help from moral
laws during our defence, which already
are identified and described by totalizm:
(1)
Moral laws always give to your disposal everything
that you need to win your defence fight - you only
must look around what was made available for you
and immediately use it in your fight.
Moral laws lift the defence against an aggression
to the rank of a moral obligation of everyone.
In addition, with a whole array of different ways
these laws actively help us to accomplish a
victory in such a defence fight. Therefore, if we confront any
aggressor, we are obliged to immediately undertake
a defence fight. We should not be scared of
the power of this aggressor - because our destiny
is to win this defence fight, while the aggressor's
destiny is to loose this fight. So if we chicken out
and do not undertake the fight, then we neither
fulfil our moral obligation of defending ourselves,
nor we make an use of the help that moral laws
provide us with. The most interesting aspect of
the help which moral laws provide to us during
our defence fight, is that they always pass to our
hands something with the use of which we can
continue effectively our fight. Therefore, when we
fight with an aggressor, we should continually
look for such handouts. This is because moral
laws always passed to us something that will help
us in our defence. Our task is to seek it and to
use it immediately for our advantage.
(2)
If the aggressor puts us into a desperate situation,
seek an exist which especially for you prepared
moral laws. In order to help these ones who
undertook a defence fight, moral laws do real miracles.
For example, in every desperate situation into which
an aggressor manages to put a defender, moral laws
always create especially for the defender a single
hidden exit from this situation. The defender must
only find it. It always is there and awaits to be used.
This principle, that in every situation of a fight, for a
defending person awaits at least one hidden exit,
is described under the name of the law of a
highway through a sea in item #7 of a separate web page on moral laws.
That web page is devoted to explaining how to utilise
the help which moral laws give us during our defence
fights. The name of "the law of a highway through
a sea" is given to this principle because of my finding
that if we really are forced during our defence into
a situation that looks as if it has no exit, moral laws
will resort to even miracles to create for us such an
exit. For example, if there is such a need, these laws
may even build especially for us "a highway throughout
a sea".
(3)
If you are not able to accomplish a physical victory, than
concentrate on accomplishing a "moral victory".
Sometimes it is necessary to defend ourselves against
so powerful aggressor, that since a first moment it
is sure that this fight must finish with your physical
defeat. In such a case you should remember, that
a physical defeat is not able to harm you much,
if you manage to direct the fight in such a manner
that the fight releases the action of a moral law which
is called "the law of automatic transformation of
a moral victory into a physical victory".
Therefore the first actual goal which you need to
place for yourself in this defence confrontation, is
to "accomplish a moral victory, even if you need
to pay for it with allowing the aggressor to accomplish
a physical victory in a given confrontation".
After all, when you set your goals in such a manner,
your moral victory will trigger the action of this moral
law, the consequence of which will be the invalidation
of the physical victory of your aggressor with the elapse
of time. In turn how to accomplish such a "moral victory"
over your aggressor is explained in next item #C4.
#C4.
Moral victory - a way of accomplishing a victory by a physically much weaker side:
Motto: If you fight with an aggressor which overwhelms you with its physical strength,
then concentrate on the accomplishing a moral victory, while moral laws will do the rest for you.
The most vital goal, which each person who
takes part in a defence against an aggression
should try to accomplish, is to earn a so-called
"moral victory". So the question
which everyone who remembers about this
goal may ask himself either during the fight,
or after finishing a battle, is whether in a
given confrontation he actually managed to
accomplish this "moral victory". So let us try
to reply this question together in this item.
Our reply we need to start from explaining
what exactly is this "moral victory".
#C4.1.
A qualitative definition of "moral victory":
The concept of "moral victory" was introduced
to the use by totalizm in connection with the
action of the moral laws called "the law
of automatic transformation of a moral victory
into a physical victory" discovered by this
philosophy. This extraordinary moral law is
described in details in subsection I4.1.1 from
volume 5 of my newest
monograph [1/5].
It is also briefly explained in item #4 of the
web page named
morals.htm.
The action of this moral law is very unusual.
Namely in case when in any confrontation one
side wins physically this confrontation, but
looses it morally, this law with the elapse of
time automatically invalidates the physical win
of this side and turns it into a physical loss.
This in turn means, that if someone who is
physically weaker is forced to defend himself
against an aggressor which is physically very
powerful, then such a physically weak has a
chance of winning with this physically powerful
aggressor via the use of the action of this particular
moral law. After all, it suffices that this weak defender
wins only morally every confrontation with the physically
stronger aggressor, and this stronger aggressor will
still be defeated also physically. The reason is that
whenever a weaker side wins all confrontations
morally, the physical win of the stronger aggressor
will be invalidated by moral laws with the elapse
of time. So in the final count the weaker defender
wins with the aggressor also physically.
The explanation provided above allows us to
define qualitatively what is this "moral victory".
Let us provide here this qualitative definition.
A moral victory is a result of active confrontation
between two sides of unequal power, in which the
side which accomplishes this victory triggers
for itself the beneficial action of the moral law
of "the automatic transformation of a moral
victory into a physical victory". In order
to explain this in other words, moral victory
takes place only when the morally victorious
side experiences benefits from the action
of the moral law which with the elapse of time
causes that this side accomplishes a situation
as if it won also physically a given confrontation
with an aggressor.
The qualitative definition of a "moral victory" provided
above has one major disadvantage. Namely it
only states what happens if someone
accomplishes such a victory, but it does NOT
indicate how to recognise that one
actually accomplishes a moral victory.
Therefore, it is also necessary that we work out
together a quantitative definition of the same
"moral victory". This quantitative definition allows
us to determine exactly whether we did, or did
not, accomplish a moral victory during a given
defence fight.
#C4.2.
How we can work out a quantitative definition of a "moral victory":
The quantitative definition of a "moral victory"
cannot be worked out theoretically. The only
manner of developing it, is to "prototype" it
empirically. (The name "prototyping" is
assigned in computer sciences to a process
of gradual evolving a perfect final product, through
initially developing an imperfect product, and
then subsequent improving it until it becomes
sufficiently perfect.) In order to empirically
"prototype" this definition, it is necessary to
do the following: (a) roughly develop this
definition, (b) match it to a case of moral
victory known to us from history, (c) such an
improvement of this definition that it also
includes all attributes unique for this particular
case matched to it within the step (b), then
(d) repeating actions (b) and (c) until the
definition perfects so much that it fulfils
attributes of all next cases of moral victories
which we know from history. I already went
through this process. The final "quantitative
definition of moral victory" which I worked
out I present in next item #C4.3. Historic
cases of "moral victories" (which were
accompanied by simultaneous "physical
defeats") which I utilised in my empirical
"prototyping" include (1) the crucifixion of Jesus,
(2) the defeat of Poland after 1 September 1939,
(3) the aggression of Japanese in Pearl Harbour
on 7 December 1941. I suggest that the reader
also repeats the above process of "prototyping"
for these, and also for any other cases of
moral victories known from history, which were
accompanied by physical defeats, and checks
whether the quantitative definition of a "moral victory"
which I am providing in next item of this web
page fulfils (completely describes) all attributes
of these cases. (If the reader manages to detect
any case of a moral victory which is NOT described
by the definition from item #C4.3 of this web page,
then I would appreciate to let me know it.)
#C4.3.
The quantitative definition of a "moral victory":
I already worked out a quantitative definition
of a "moral victory". I developed it with the
use of an experimental "prototyping" on the
historic examples of moral victories listed in
item #C4.2 of this web page. I formulated
this definition in a general manner, means
in such a way that it remains valid for any
fight, even for such in which it is not clear
which side is this weaker one and which
is this stronger one (in life such fights also
take place relatively frequent). After all,
the action of moral laws discussed here is
universal and applies also to such kinds of
fights, not only to a defence fight with an
aggressor which dominates over us with
his force. Here is this definition:
A "moral victory" is called a situation which is
created after finishing a confrontation (i.e. a
fight, battle, war, etc.) between two sides in which
the side that wins morally a given
confrontation consequently fulfilled each single
one from the following list of conditions:
(1)
Accepted the fight and put into it the entire energy and
force that it had in its disposal. Means, the fight
took place, there is a place and arena on which the
fight took place, there were fighters from both sides,
there was a period of time in which the fight took place,
etc. In other words, the side which won morally a
given fight did not avoid it even if e.g. is physically
much weaker, did not hide away, did not shift to
other place, etc., but both sides confronted
each other, there was a battle between them in
which both sides engaged forces and weapon for
which allowed the situation in which they were, resources
which were in their disposal, etc. This condition is
fulfilled in cases when for example a weaker side does
not allow to be scared by the stronger one and gives
up the fight, or shifts in a different area (means
escapes from a confrontation), etc.
(2)
Had witnesses for the fight, who sympathised with
his or her fate and who recognised his or her moral
advantage over the aggressor. Means, the side
which won morally a given fight had at least one witness
who saw the fight and who appreciated the moral
behaviour of the defending side. In fact, the more
witnesses watches a given fight and recognises
the moral victory of a given side, the faster moral
laws are going to transform the
physical defeat from this confrontation into a physical
victory. Witnesses are very vital. Therefore each
confrontation should have a public character.
If someone is attacked without witnesses, then
should at least scream to attract the attention of
at least casual passers by.
(3)
Consistently stood by its ideas. Means, the side
which won morally a given fight, before the fight,
as well after the fight, stands by the same ideas for
which the fight takes place. For example, this condition
would NOT be fulfilled if after the 1 September 1939
Poles converted into Nazism. Or if totalizts abandoned
the fight for ideas of totalizm and accepted values
which are imposed on humanity by the philosophy
of parasitism.
(4)
Knew exactly with whom was fighting. Means, the
side which won morally sent at a correct address the
karma that resulted from this fight. This condition
would not be fulfilled if the enemy with which this
side fights kept hiding so well, that the side would
have no idea with whom it actually fights. Or fighters
against a given aggression were so blinded, that
they lost the ability to notice who really their aggressor
is. (Notice, that in spite that in times of Jesus the
creature called then
"Satan"
also hide extremely well from people, Jesus knew
exactly that he actually fight with this "Satan", not
with the Jewish people who were just mannequins
in hands of this evil creature.)
For example, to many people a situation takes
place when the one with which they fight in fact
is only a mannequin controlled onto them by
someone much more powerful although trying
to hide from the sight of others. In such a cases
the moral winner must know exactly who really
is the enemy which controls given mannequins.
(5)
Fight for defence purposes (i.e. the fight of this side
is not an aggression). In other words, the side which
is to win morally a given fight, did not do anything
aggressive that would provoke this fight, but only
defend itself against the aggression that was initiated
by its enemy. (It should be emphasised here
that one needs to clearly distinguish an aggression
from an attack. The point is that an attack can be
a part of a larger campaign of defence, but someone's
aggression is whatever forces one for undertaking a
defence. The attack which represents a part of one's
defence is allowed by moral laws, but an aggression
is breaking these laws.)
I should add here that this condition (5) in fact is
a subset of the condition (6) below. After all,
according to findings of totalizm, only a
defence fight is a moral activity, for the undertaking
of which moral laws actually reward fighters from
the defending side. In turn aggression in
the light of findings of totalizm is immoral and
strongly punishable by moral laws. Unfortunately,
only these people know abut this fact who
thoroughly learned totalizm. But this definition
of a "moral victory" probably are going to read
also people who do not know totalizm in its
entirety. Because the duty of undertaking a
defence fight is especially stressed by recommendations
of totalizm, I decided to emphasize it additionally
here by highlighting it in the form of a separate (this)
condition. In fact every historic fight known to me,
which yield a "moral victory", and thus which
triggered the action of "the law of automatic
transformation of a moral victory into a physical
victory", was a defence fight. I never encountered
an example of an aggression which triggered
the action of this moral law.
(6)
Did NOT do anything immoral. Means, this
side did not break with its actions the same moral
laws from the automatic assistance of which it is going
to benefit later. This condition would NOT be fulfilled
if e.g. the defending side fought in different ways
that the ones which results from item #C2 of this web
page. (For example, it used strokes or weapon
in fight, which previously were unused by anyone
who represented the aggressive group intellect.)
Notice, that the ban
on use of "immorality" during the struggle towards
gaining the "moral victory", means, amongst others,
that while fighting with the opponent it is forbidden to
cheat, use lies, spread calumny, etc., etc.
One must fight honourably, morally, nobly, must
respect the opponent, etc.
* * *
It is worth to notice, that there are no conditions
nor requirements imposed on the aggressor's
side that looses a given confrontation. An
aggressor can murder, rob, torment, rape, use
the immoral manners of fighting and acting
as much as it wishes, and do whatever wishes
to its opponents. The more immoral the
aggressor is during a given confrontation, the more
sure that it will suffer a moral defeat in the result.
The immoral behaviour of the aggressor does
NOT threat the moral victory of the defending
side, but only helps in accomplishing such a
victory. It is worth to also notice, that aggressors
typically do not know how to win morally.
So the main reasons why aggressors still
sometimes accomplish victories are (a) that
they either are able to hide effectively from
the attacked people (i.e. in the fight with
them people do not fulfil the condition (4)
above), or (b) that these ones who supposed
to defend themselves gave up the confrontation
without entering a fight.
#C4.4.
How to determine whether our defence fulfils the quantitative definition of a "moral victory":
Every defensive fight of any side, which fulfils
all conditions from the quantitative definition
provided in item #C4.3, will conclude with a
moral victory of a given side. In turn such a
moral victory causes, that even if this fight
finishes with a physical defeat of this side,
still moral laws rush to the action and with
the elapse of time they will automatically
transform this physical defeat into a physical
victory.
In order to determine whether someone in fact
did win morally a given fight, it is enough to
compare the course and outcomes of this
fight with the conditions from item #C4.3
of this web page, and check whether this
fight actually fulfils all the conditions included
into the definition of a "moral victory". Means
one needs to check whether: (1) the defender
did not get scared nor discouraged by the
obstacles or by pressure from the aggressor
and did accept the fight; (2) the defender had
witnesses of the fight, who sympathised with
his defence fight; (3) the defender consistently
stick to its ideals; (4) the defender knew exactly
who is his enemy; (5) all actions that the defender
carried out were in fact components of the defence
against aggression; (6) the defender did not do
anything that would brake moral laws.
In turn, the fulfilment of requirements from the
definition provided before means, that the
defender in fact accomplished a moral victory
over a given aggressor.
#C4.5.
In which cases the defender would be "morally defeated" in a given confrontation:
According to the definition of "moral victory"
provided in item #C4.3 of this web page, the
side which defends itself would loose a given
confrontation if it breaks at least one of conditions
listed in item #C4.3 of this web page.
#C4.6.
What consequences one should expect after a "moral victory" in a given confrontation:
According to the operation of the moral law
of "an automatic transformation of a moral
victory into a physical victory", if someone
fulfils all the conditions of a "moral victory"
then with the elapse of time such a someone
should expect that moral laws automatically
cancel the physical victory of a given aggressor
and transform it into a physical victory of
the defending side. In turn when this time of
cancellation of the victory of an aggressor finally
comes up, all people who watched the entire
course of this confrontation will receive
one more evidence that moral laws in fact
do work with an iron hand.
Part #D:
Our universe is a software structure constructed entirely out of natural programs -
karma is only one amongst these programs:
#D1.
According to the
Concept of Dipolar Gravity
the universe is a structure build entirely out of programs:
In items #I2 and #I4 of a separate
web page about the
Concept of Dipolar Gravity,
it was explained comprehensively how
in the intelligent counter-matter initially
God
evolved in a natural manner,
and later this God created the entire
our physical world. (At the very end
of this process of creation God created
also mankind.) A vital consequence of
this "software" explanation for the
evolution of God and for the process
of creation of man, is that in fact
everything in our physical world exists
only because of various natural programs.
God in turn is the programmer who
not only made these programs originally,
but who also currently controls them
with an iron hand. Expressing this
in other words, both ourselves, as
well as everything that surrounds
us, in fact is only a structure
formed from these natural programs,
and also from an extraordinary kind
of liquid computer. This unique
"liquid computer" assumes any shape
that is requested from it by programs
that are stored inside of it. In fact
this extraordinary computer is a kind
of intelligent substance, which by the
Concept of Dipolar Gravity
is called the "counter-matter". From this
substance the natural programs stored
inside of it form practically everything
that surrounds us.
An interesting benefit of such a "software
understanding" of the universe around us -
that stems from the
Concept of Dipolar Gravity,
is that many terms previously misunderstood,
rapidly receive very precise explanations.
For example, due to this understanding,
rapidly such terms as "fate", "destiny",
"karma", or "free will", begin to reveal
their true meaning. They also begin to
disclose what is the area of operation
of each of these terms. Let us now explain
each of them more comprehensively.
#D2.
How the software understanding of the universe stemming from the
Concept of Dipolar Gravity
explains the role and the area of operation of fate, karma, free will, etc.:
Terms such as "fate", "karma", or
"free will", had only a folkloristic
explanation in our understanding of
the reality around us to-date. Means,
the entire folklore, as well as
privately a great majority of us,
believes that these terms do exist
and they work in real life. But
neither the folklore nor us were
able to define precisely what exactly
each of these terms causes, and what
are mutual relationships between them.
In the result, for our logic these
terms seemed to mutually contradict
each other. After all, how for example
can exist such a thing as the "free will" -
means our right and ability to direct
our lives, when simultaneously there
is such a thing as "fate" and "karma",
which impose onto us what is to happen
in our lives. In turn our orthodox
science, instead of explaining these
doubts, it does what it always does -
namely "washes hands" by claiming that
in reality these terms do NOT exist,
nor they have any influence on the
course of our lives. So it is very
fortunate for us, that the theory
was developed, such as the
Concept of Dipolar Gravity,
which explains to us exactly the
"software" operation of each of
these terms, and which reveal what
are mutual relationships between
them. Let us carry out here a review,
what this theory has to say.
According to findings of the
Concept of Dipolar Gravity,
the folkloristic name "fate" or
"destiny" is assigned to a general
program of our lives, means to a
program which contains written inside
the course of our entire lives.
Thus, this natural program of the "fate"
or "destiny", is the same program which
in item #G4 of the web page about the
Concept of Dipolar Gravity,
was described as it controls the elapse
of our time, and the mastery of which
is to allow us to build so-called
time vehicles
in the future. Of course, this general
program of our lives was programmed by
God.
In turn God knows much more about programs
and their capabilities from our present
hyper-cleaver programmers. After all,
according to what is explained in
item #I2 of the web page about the
Concept of Dipolar Gravity,
God evolved herself as a single huge
natural program. Therefore, this general
program of our life was so designed
by God, that it is able to implement
itself, no matter in which area of the
"timespace" it is placed. (This "timespace"
is described in item #G4 of the web
page about the
Concept of Dipolar Gravity,
and also in items #A2, #B3, #B6, #C6 (1),
or #D1 of the web page about
time vehicles.
In a very primitive and simple manner it
could be compared to an area of the computer
memory in which present our computer
programs are placed in order to be run
in there.) Thanks to such a location
flexibility of these programs of "fate"
or "destiny", independently from "destiny"
in our lives, we still have the so-called
"free will". This free will allows us to direct
our life into any area of the "timespace",
so that it is there where our general
program of the life is to be unveiled.
This directing of our lives into a
selected area of the timespace is
carried out through taking by us specific
decisions in our lives. Although this
"free will" does NOT allow us to change
the content of our "general program of
fate", it allows us to choose for ourselves
the environment and the situation in which
the program of our fate is to be unveiled.
Finally, God so programmed our "general
program of fate", that for every our
situation in life which we live through,
additional moveable "subprograms of
feelings" are being attached - which
(feelings) we experience in these situations.
These moveable (attached) programs of
feelings - are actually "karma" discussed
on this web page. Although karma does
NOT change our general program of fate,
means it does NOT change the course
of our life, it defines exactly what we
are to feel at every step of our lives.
Because the feelings which we experience
in individual life situations are the
most vital component and the content
of our lives, karma in fact completely
redefines the content of our lives.
Poetically this could be expressed,
that while it does NOT change our
lives at all, karma still makes this
life as it really is. This is because
it fills our lives with feelings and
sensual experiences.
#D3.
Consequences of the software understanding of the universe
(stemming from the
Concept of Dipolar Gravity)
for our approach to life, courage, fear, focus of efforts, etc.:
Motto: "Even animals are able to deny, cheat, hide, kill, destroy, etc.
For example a donkey is known from denying, while a hyena is famous from secretive killing.
But only people received the ability to explain, act morally and openly, heal, build, etc.
So let us demonstrate with our actions that we are people, not animals."
The explanation for terms "fate", "destiny",
"free will", or "karma", provided by the
Concept of Dipolar Gravity,
introduces a whole range of extremely vital
consequences. Let us list here al least
most important out of these. Here they
are:
1.
They eliminate our fears. A fear is
a consequence of the lack of knowledge,
that what we are going to experience is
already pre-planned in the general program
of our lives. Without knowing this fact,
in specific situations we are afraid to
do something, because we believe that
it may cause the change of our fate into
a worse one. However, the truth is
completely different. Namely, no matter
what we do, our general fate is going
to be the same. The only thing that we
change with our actions and decisions,
is the area of the universe and the time
in which our fate is going to fulfil,
and how we are going to feel this
fulfilment of our fate.
2.
They fill us up with courage. After
all, they reveal to us, that our fate is
already pre-programmed in advance. In
practice our enemies are unable to influence
it at all. They can only change in it the
place or time in which it is going to unveil
for us.
3.
They rationalize our approach to life.
After all, they indicate to us, that only
karma is the factor which is under our full
control, and with which we can improve the
quality of our lives. They also reveal that
decisions which we take are only able to
change the point in which our passage through
time and through space is to take place,
but these decisions do NOT influence at all
what is to happen to us in these times and
points of space. In turn knowing this, we
can with a greater courage and greater
stoicism approach the process of making
our most vital life decisions.
A good illustration how the knowledge of
the above facts influences our lack of
fear and a stoicism in our approach to
life, is the case of shooting my belly which I
experienced around 4 am, on the Thursday
night on 15 March 2007. Around that date
I stepped on toes and on pride of ancient
enemies of humanity - as it is described
comprehensively in item #A4.1 of the web
page about
Wszewilki of our future,
and also in the post number #113E from the
blog of totalizm.
These enemies took their revenge in a number
of different ways. One form of this revenge
was to shoot me in my tummy with some
unknown kind of weapon. In the result
of this shooting my body on belly simply
disintegrated, leaving a hole of a pencil
diameter (i.e. calibre 22), located around
3 cm below my belly button. Without having
the knowledge explained in this item I would
be extremely upset and sorry that I made
so wild these enemies of ours, so I would
stop the defence, hide in some corner and
licked my wound - hoping that enemies are
going to leave me alone. But knowing that
this hole in my belly was already written
into my destiny, it did NOT worry me. After
all, even if I do not fight with these
ancient enemies of humanity, still I would
somehow obtain this wound - e.g. by
being shot on a street, or by being
shot by an armed criminal who would
break to my flat to steal something.
Anyway, because I had no karma for
this hole, it was almost painless -
in spite that it looked rather ugly,
and in spite that the mischievous
enemies make on purpose this shot in such
a manner, that the hole appeared right
under the lock of my belt and was
worn by this belt during every my
movement at work. (Just in case I
took a photograph of this hole several
days later. But on a photograph it
looks so ugly, that it is NOT suitable
to showing in public.) Interestingly,
a similar shooting into my belly into
a middle of night, only slightly lower
then presently, I experienced already
once in January 2004. But his previous
hole in my belly had smaller diameter
(it was approximately of the diameter
of a thick needle from a big syringe -
not a diameter of a pencil - i.e. calibre
22, as it was the case presently).
Furthermore, it was located much lower -
approximately in the place where in my
belly a prostate gland is located.
About a famous case, when the program
of life was fulfilled in spite of heavy efforts
to prevent this fulfilment, I heard
during my professorship in Cyprus. Near
Cyprus, on the Turkish shore of the
Mediterranean Sea, as tourist village
is located. (I did NOT manage to visit
it.) On a rocky island not far from
this village an unapproachable caste
was build in a distant past. This castle
was build by a king who wished to save
his daughter from a bite of a venomous
snake. The king loved his daughter
enormously. But the palace's "vizier"
told him, that his daughter is to die
in her best years because she is going
to be bitten by a venomous snake. (The
name "vizier" is one amongst many names
which in past were used to describe
creatures that presently we call
"UFOnauts". Because these creatures
for thousands of years already have
time vehicles
in their disposal, they know perfectly
what is to happed to each person during
the course of his or her life.) Thus,
in order to prevent this biting by
a snake, the kind built a castle on
a rocky island for the daughter. He
hoped that snakes are not able to
crawl to this castle. Unfortunately,
someone brought fruits from the mainland
for his daughter, packed nicely into
a weaved basket. No-one noticed that
weaved into this basket was also a
venomous snake. The snake bite the
poor daughter, who died soon after.
#D4.
The complexity of the systems of life programs - means the
God's
manner to keep potential cheaters under control:
Our own civilization is still very
primitive. Yet people already now
are inventing various manners to delay
or to stop the fulfilment of their
programs of life. So they use transplants,
artificial hearts and kidneys, oxygen,
artificial teeth, etc. Just only seeing
this we can imagine what invented
technically more advanced civilizations -
for example ones which we know under
the name of "UFOnauts". Of course,
God knows us better than we know ourselves.
So into the world that he created he
build-in appropriate mechanisms in
order to maintain a control in cases
of attempts of such cheating. His
manner depends on complexity of
life programs. After all, people
easily can control only these things
which involve a single variable.
With a difficulty sometimes they
can control also matter which
involve two or three variables.
But people are hopeless when facing
something that is rules by thousands
of variables. In turn
God
controls easily situations which
are ruled by billions of variables.
So in order to NOT give up to people
the control over their life programs,
God designed these programs as very
complex software systems. For example,
the life of each one of us is ruled
not by a single such a program, but
by billions of them. Thus we have a
separate life program for our soul
(which is timeless, means which defines
our fate across many incarnations),
and also a separate such a program
for our body. Out counter-body also
has its own life program. Furthermore,
each our organ, each tooth, or each
bone, has its own program of life -
this is why after thousands of years
someone may find our tooth or our bones.
In normal cases all these programs
are generated and work on their own
as a single perfectly synchronized
software system - means work without
the intervention or control of God.
But when we try to cheat something
in them - then God comes into the
action and he decides what is to
happen next. In this way the invisible
God rules with an iron hand over
everything, even over these over-inflated
UFOnauts. And in fact nothing happens
in the entire universe without his
will and his approval.
Part #E:
Selected consequences of the understanding
of karma as one amongst numerous natural
programs of the universe:
#E1.
Karma from the Concept of Dipolar Gravity is NOT the same as karma from Hinduism and from philosophies of the far East:
Although the natural program to which the
Concept of Dipolar Gravity assigned the
name "karma", uses the same name which
in Hinduism is describing the divine mechanism
of returns of our sins and favours, in fact there
are huge differences between these two.
So practically, if someone knows the action
of the Hinduism karma from the literature,
this does not means that he also knows the
action of the karma described by the Concept
of Dipolar Gravity.
The Concept of Dipolar Gravity (and thus also
totalizm),
redefined the idea of "karma" more strictly
in comparison to the Hindu understanding
of this idea. It also provided the karma with the
meaning, which results logically from the operation
of the intelligent universe under the Concept
of Dipolar Gravity. Furthermore, it verified
the action of totaliztic definition of karma
on various empirical observations and data,
which presently are available. Thus, although
the Concept of Dipolar Gravity and totalizm
maintain the name of original idea of Hindu
karma, and also maintain the traditional weight
of this idea, in fact the precise interpretation what
this idea actually means is decisively different in
Hinduism than in the Concept of Dipolar Gravity
and in totalizm.
1.
Returns of almost all karma still in this our physical life.
This is the first and the most vital example of
differences between the understanding of karma
in Hinduism and in the Concept of Dipolar Gravity
(as well as totalizm). The Concept of Dipolar Gravity
states that practically almost all karma that is
send to us by other people in the result of our
behaviour, generates the karmatic returns still
before our death and within this our physical life -
although typically with the time delay of several years.
So whatever affects us right now, is the consequence
of mainly what we did only several years earlier already in
our present life. If the return of some small fragment
of the obtained karma is shifted to a next life, it is
just a marginal karma which for some vital reasons
had no time to be returned still in our present life.
In turn Hinduism teaches, that almost the entire
karma is returned with the time delay of at least
one lifetime, means not earlier than during our
next life. So in Hinduism whatever affects us now,
is mainly the consequence of what we did in our
previous, or even earlier, life. In turn the karma
which is generated by us presently, which is going
to be returned still during the present life, is just
only an insignificant fragment of the entire karma
that we earn in this present life.
2.
The definition of karma. It is the second
example of differences described here. In the
Concept of Dipolar Gravity karma is defined as
a natural equivalent to a computer file containing
a program of specific feelings. Furthermore, karma
is a moral relative to a natural program which rules
the elapse of time - see descriptions from subsections
I4.4 and I4.1.1 from volume 5 of monograph [1/5].)
In turn Hinduism defines karma as a divine
mechanism of return of sins and favours. Of
course, these differences in definitions exert
a large impact on our knowledge of karma.
This is because as a natural file with a program,
karma must characterise itself with many
attributes which are displaying numerous similarities
to attributes of computer files and programs that
already are known to us from research of computer
sciences. Thus, in the Concept of Dipolar Gravity
karma can be researched with the use of methods
drawn from computer sciences, and can be
experimented empirically. In turn as a godly
mechanism of return of sins and favours karma
cannot be researched, means that the learning
of it may be carried out only due to divine revelations.
3.
The subject of karmatic returns. It is the third
example of differences between the understanding
of karma in the Concept of Dipolar Gravity and in
Hinduism. Hinduism believes that karma causes the
"return of our actions". In turn totalizm discovered
that in fact karma causes the return of feelings
which our actions generate in other people.
This difference is also quite important. After all,
if to the karmatic return are subjected our actions -
as is claimed by Hinduism, then if someone
e.g. smashed someone else in a horse wagon,
then he himself also must be smashed with
a horse wagon, even if in the meantime all
horse wagons are replaced by cars. But if
returned by karma are feelings - as totalizm
claims, then if someone rolled over someone
else with a horse wagon causing a specific kind
of pain, then in future he can be rolled over by
anything (e.g. by a car or by a tank) that is able
to cause an exactly the same pain as the pain
originally induced with a horse wagon.
Of course, the example of a horse wagon
and a car (or a tank) provided above applies
in life to all kinds of human activities. For
example, if an overseas soldier scares local
people during a war by flying above roofs of
their houses in a bomber, for the Hindu return
of actions, after he comes back home he would
need to await until his own country is overtaken
by a war before his karma could fulfil. But for
the totaliztic return of feelings he would relive
exactly the same fears as his victims did, even
when he would live during peace times - if
e.g. over the roof of his house just only a tornado or a
hurricane
would arrive.
Of course, in such a brief web page I am unable
to explain all differences between these two
understandings of karma, nor indicate all implications
which result from each of these differences. But
if someone is interested in these matters, then the
list and explanations of the differences between
the Hindu understanding of karma, and the
understanding of karma natural programs provided
by the Concept of Dipolar Gravity, is presented in
subsection JA3.1 from volume 6 of my newest
monograph [1/5].
Part #F:
Evidence which confirms the correctness of
the software understanding of karma as one
amongst numerous natural programs of the
universe - stemming from findings of the
Concept of Dipolar Gravity:
#F1.
Evidence which confirms that karma actually does exist and works in practice:
On our present level of knowledge we are
unable to see nor to decode natural programs
of karma with the existing instruments.
Similarly, we are unable to see nor to decode
programs existing in a computer memory
without a help of any computer, in spite that
we use computers practically every day.
Therefore, so far the actual existence and
operation of karma natural programs we
may only confirm through the accumulation
of empirical evidence which reveals to us
consequences of work of these programs,
and also through verifying experiments.
So let us look in this item at examples of
evidence, which confirm that karma actually
does exist and that it works in practice.
Although the natural programs of karma are
generated and work for practically every kind
of human actions that induce any feelings in
other people, the confirmation of the existence
and work of these programs are the most easy
when these feelings are extremely drastic.
This is because in such cases one can easily
distinguish the work of karma generated by
such extreme feelings, from average life
events. Therefore karma can be researched
the most easily on extreme people and also on
extremely drastic actions. Especially strongly
it manifests itself, when these actions have an
immoral character. Since a long period of time
I carry out the watch and research on regularities
which appear in such drastic human behaviours.
Results of these my research in fact do confirm
that every powerful feeling that someone induces
in others, without any doubts after several years
is also induced in the original culprit as well.
To cut short too extensive descriptions, out
of a whole array of cases which in this matter
attracted my attention, I am going to describe
here only these most representative ones,
which every reader can also verify later on
his own.
On Tuesday, 20 June 2006, on channel 2 of the
New Zealand television, at 21:25 to 22:30, a
documentary programme was broadcasted,
entitled "Born to kill?" It described the life history
of a citizen of the USA named
Jeffrey Dahmer,
who got famous as a serial killer and cannibal.
During the years 1979 to 1991 he murdered
17 victims. Body parts of some of them he later
ate. He was arrested in 1991 and convicted to
several hundred years of imprisonment. But
on 28 November 1994 he was hammered to
death by another inmate in the gymnastic hall
of the prison. In order to hammer him to death,
the inmate used exactly the same tool (body
building weight) which this cannibal used in
past to murder his first victim. This means that
in his case the natural karma programs definitely
worked. He experienced on the receiving end
the same extreme feelings that he was giving
previously. Of course, the above is only a single
example representing a huge number of this kind
of karmatic returns, which we can notice in every
area of human lives. I selected this example to
be presented here because it is well documented
(amongst others in internet), and also because it
leaves no doubts that karma programs returned
exactly the same feelings that were generated
originally by the culprit.
A good example of work of group karma are fates
of criminals from the Hitler's repressive apparatus
in last year of the World War Two. As many people
probably still remember this well, these criminals
were hunted down one by one by victorious armies,
shot dead, executed, hang on street lamps and
branches of trees, and generally they experienced
the fate exactly the same as their victims experienced
previously. Unfortunately, for some reason an opinion
was formed from just a few cases of these criminals
who were not punished immediately and on the spot,
that they escaped the justice. But whether this opinion
is correct one can determine by checking the fate
of these amongst them who avoided being caught.
As it turns out, they lived in constant fear, hunted
down and hiding, in order to finally still experience
the tormented fate which they deserved. Thus,
in spite that in present times many people seem
to mimic their views and ideology, I am ready
to bate, that none of these mimicking would be
prepared to share the fate of any of these criminals
in the name of their ideology. This in turn is a best
evidence, that their karma in fact was fulfilled.
Of course, in our life we are convinced the most,
when we experience something in person.
And each one of us actually experiences events
which document precisely the action of karma
programs. Only that in normal circumstances
we do not take any notice of these events.
Therefore, it is recommended that each one
of us actually carries out his or her own investigations
described in next item, which enable each single
one of us to notice on himself that karma programs
in fact do work.
Fig. #1: A pile of corpses of starved and tormented prisoners
of a German concentration camp, awaiting to be burned in a
camp's crematorium. On one hand, this photograph reminds
us that currently we have a duty to do everything in our power
to cause that "never again"! (But the question is whether the
recent events on the Earth confirm that people actually draw
the correct conclusions from this illustrative lesson on morality.)
From the other hand, the above photograph persuades to
begin considering the action of
karma
and of
moral laws
in practically all our actions.
A relatively good illustration of the work of group karma
is the final fate of Nazi killers. It is commonly known
that numerous ones amongst these killers have not
escaped from being shot at any amongst the multitude
of frontlines of the Ward War Two. In turn these ones
who escaped frontline bullets, in last days of the war
were hunted down like wild animals, shot, hang on
branches of trees or on street lamps, etc. Even
if they still managed to escape somehow from such
a rough justice, then for many next years they were
destined to live in hiding and under constant fear -
similar to the fear that they themselves used to induce
in their victims. So practically each one amongst these
Nazi killers met the fate which was a reflection of feelings
recorded in karma which this killer generated for himself.
The above pile of starved and worked to death
prisoners of concentration camps illustrate also
how short is the path from savagery to cannibalism -
discussed in item #I3 of the web page
prophecies.htm.
Concentration camps placed the prisoners in
situation of an unimaginable savagery and hunger.
Thus, the "whispered tradition" of these terrible
times stated that some amongst prisoners, in
order to survive, resorted to even eating body
parts from their already dead co-prisoners.
(From their whispered messages spread the
information repeated in item #B3 of the web page
newzealand_visit.htm,
that "God created man in such a way that the taste
of human flesh is enough unpleasant to be almost
impossible for swallowing by other people".)
After all, piles of bodies similar to the pile shown
above, were the only edible substances to which
the access of prisoners from concentration
camps was then NOT limited by Nazis. In
concentration camps near crematoriums
always lied similar large piles of human
remains awaiting to be burned.
* * *
Notice that you can see the enlargement
of each illustration from this web site. For this, it suffices to click
on this illustration. Furthermore, most of the internet browsers that you may
use, including the popular "Internet Explorer",
allow also to download each illustration
to your own computer, where it can be looked at, reduced or enlarged to the
size that you may want, or printed with your own graphical software.
Part #G:
Summary of benefits which we can reap from
our knowledge of karma and the work of it:
#G1.
Independently whether one is an atheist or a believer (e.g. a Christian), still it is worth to learn the work of karma:
The in-depth learning of karma is able to
save us a lot of troubles, disappointments,
failures, pain, etc. After all, karma causes that
every feeling
that we arouse in other people with any
amongst our actions, is also experienced
by us still in this physical life - i.e. only
after the elapse of time which is required
for the coming of the return of karma that
we generated for ourselves with this action.
(I.e. we usually experience the same feeling
after the elapse of around 5 to 10 years from
the time of carrying out a given action - for
details see item #B4 from this web page.)
So, if we do NOT know about the existence
of karma and about the operation of it as a
self-regulating mechanism for the universal
justice, then sometimes we carelessly induce
in others the most unpleasant feelings that
after returning to us do NOT make us happy
nor satisfied with life.
Furthermore, if it already comes to us, that leading
of immoral life does not pay off, then the most vital
benefit from the learning about the work of karma
is, that when we use the definition of it as one
amongst "indicators of moral correctness", we
can easily and fast recognise, from the committing
of what our actions we definitely should refry.
Principles of this recognition are described in
item #A5 from this web page.
#G2.
Let us review benefits which we reap from learning about karma and about the operation of karma:
Everyone who undertook the effort of
thorough learning about karma, reaps
from this learning a whole range of long-term
benefits. Because these benefits carry out
the potential for introducing a significant positive
change to the quality of our everyday life,
it is worth to list and to describe them here.
Here are most vital amongst them:
(1)
Abandoning our repression in treating of these
ones who tramped on our toes. No on is
perfect - reasons for which fact I try to explain
in item #B2 from the web page named
antichrist.htm.
As it states the proverb from Malaysia,
"there is a day
in every man's life when he is a saint,
and there is a day in every woman's
life when she is a demon".
Therefore, in real life sometimes we
can get hurt by actions of even these
ones who are the most close to us.
Normally in such cases the human nature
demands that we punish them for the hurting with
repressions of equal force. This in turn complicates
our life, leads to unnecessary tragedies, etc.
But if we know the action of karma, we are
more inclined to abandon the repressions
towards these ones who hurt us. After all,
if we seek well in our memories, we always
recall that whatever they just served to us, in
fact is only a return of karma for something
very similar that we did to someone else in past.
So although such a recall of the karmatic link
between what we experienced just now and
what we did in past to someone else, does not
decrease our pain (for which we deserved with
our earlier actions), still it has for us a calming
influence. After all, it silences our thirst for
revenge and inhibits our attempts to escalate
repressions. This in turn prevents the situation
that a given event becomes a beginning of further
problems that result from our emotional reaction
to whatever we just experienced.
(2)
The beginning of consideration for action of karma
in our everyday life. If we learn thoroughly how
karma works, or even better - if we confirm the
work of karma on various cases which affected
us in person, then we begin to consider karma
in our everyday life. This in turn causes, that
mechanisms of karma and moral laws start to
work for our benefit. After all, when we learn about
them, we avoid in our lives many disasters
which without the knowledge of work of karma
we would bring on ourselves unwillingly. We
also turn to our advantage many situations from
the everyday life, which without the knowledge of
karma would later become a reason for various
further problems and stresses. So in the final result,
the learning about work of karma, contributes
significantly towards making our live more moral,
happy, fulfilled, and peaceful. In turn, because we
always seek these qualities of life, it is worth to
contribute for them the effort of learning what
karma actually is and how it works.
(3)
The lifting of quality of life through abandoning an
unnecessary generation of unwanted karma.
When we do not know about the existence of karma,
then in many life situations we unnecessarily generate
karma for ourselves, which later is not so nice to
fulfil. For example, a cat from the neighbourhood
jumps into our flat through an open window, while we
throw it out ruthlessly (instead of opening this window
in such a manner that the cat would not be able to
jump in). Then in several years of time we are
surprised, when after entering a nature reserve we
need to leave it because we are chased out by a
roaring bear. Or we see someone weaker and
clumsier than us, so we force him to give us the way
(instead of politely giving our way to him). Then we are
surprised after several years, that a bureaucrat without
a reason is bullying us. Etc., etc. But when we know
that because of the existence of karma every feeling
that we generate in others, in several years is going
to return to us and we will be forced to live through it,
we soon abandon the generation of feelings which we
do not wish to relive. This in turn is going to improve
the quality and happiness of our own lives.
(4)
Demystification of karma. So far we know karma
mainly from the mystic information coming from the
far East. Thus, we were not convinced enough about
what this information stated. Especially that karma
always was linked in it with various exotic religions.
But now we learn that karma is a natural program,
very similar to programs contained in our own
computer. So we have a basis to begin understand
karma and depend on it in our actions. But what is
even a more vital, now we have also basis for verifying
the work of karma in our own life, and in lives of
these ones whom we know in person.
(5)
The possibility of initiation of our own research and
checks on karma. We are convinced the most
when we are able to determine something ourselves,
or if what we are able to verify it in person. Simultaneously,
the work of karma revealed by the Concept of
Dipolar Gravity and described on this web page
is sufficiently clear and sufficiently algorithmic,
to allow practically to everyone to initiate empirical
investigations and verifications of it. In turn, the
completion such investigations and verifications
by each one of us, causes that we gain a bigger
conviction about the fact of work of karma in
our everyday life, and about the manner in
which this karma works. This allows to enrich
our lives with benefits which results from
considering the effects of work of karma in
everything that we do.
(6)
Disallowing the baddies to commit crimes without
getting punished. As this is revealed by this
web page and by pages related to it, unfortunately
the mechanism of karma is such, that it allows
cunning criminals to commit crimes without being
punished by karma. After all, if a crime is committed
in such a manner, that the affected person does not
know that it was caused by a given baddy - and
thus charges forces of nature for it, then he or she
sends the karma to this nature - which in turn bounces
this karma back to the sender. In the result, the criminal
escapes the punishment, because the karma
does not find him. But if we know exactly how
karma works, then we do everything in our power
to send it to the correct culprit. In this way the really
guilty ones are finally getting the universal justice.
(7)
The emphasizing the duty of defence against aggressions,
which (the defence) is rewarded by moral laws. Both, the
Concept of Dipolar Gravity
and also the philosophy of
totalizm
which stems from it, emphasize the fact that
we all have a duty of self-defence against
someone's aggression, while moral laws reward
in many different ways these people who undertake
such a defence. The learning by us the action
of karma additionally emphasizes this duty of
defence, and reveals that moral laws in fact do
have the natural mechanisms build into them,
which reward us for undertaking a self-defence
against every aggression.
Part #H:
The additional extending of our knowledge about karma:
#H1.
It is worth to extend our knowledge about karma, because it belongs to the group
of most important knowledge which decides about the direction in which our life goes:
The old atheistic orthodox science", means
this erroneous monopolistic science to which
I referred already in item #A3 from this web
page, accomplished a huge success in
distorting our attention from whatever is the
most important in our lives. Thus, only the new
"totaliztic science" (also referred to in that
item #A3) points our attention, that in our rush
towards money, sex, and pleasures, we should
NOT loose from our sight specific matters which
really decide about our lives. These decisive
for us matters, which really decide about our
lives, are (listed in the order of their influence
and importance to our lives):
1.
Our knowledge about
God.
We should NOT forged matters that are
documented in items #B1 to #B5 from the web page named
changelings.htm -
namely that "we live in the world created and
ruled with an iron hand by omnipotent God,
who controls every event from our lives".
The accumulation of our knowledge about God
is good to begin from reviewing the web page named
god_proof.htm.
2.
Our knowledge about
morality.
As it is explained on a number of totaliztic web
pages, obeying the morality given to us by God is a
basic criterion by which God judges our lives. This
is because many highly religious people do NOT
lead moral lives. On the other hand, e.g. items
#G1 to #G8 from the web page named
will.htm
document to us, that people which ceased to listen
to the voice of their conscience, while for this reason
they lost the ability to act morally, die prematurely.
This is because God implements discreetly amongst
people the principle of
extinction of most immoral,
according to which every immoral person is killed discreetly.
The accumulation of our knowledge about "morality"
is good to begin from reviewing the web page named
morals.htm.
3.
Our knowledge about
karma.
This web page about
karma
reveals to us another section of the extremely vital
knowledge, which is NOT provided neither by the
present official human science, nor by the present
religions. Namely, it reveals to us that
every feeling which we induce
in other people, later is also experience by us.
The accumulation of our knowledge about "karma"
is good to begin from reviewing this web page (named
karma.htm).
4.
Our knowledge about
soul.
Unfortunately, neither the present science,
nor the present religions, in fact are able to reveal
to us these most vital information about our souls.
The accumulation of our knowledge about "souls"
is good to begin from reviewing the web page named
soul_proof.htm.
5.
Our knowledge about
totalizm.
In practice, "totalizm" (the one spelled with "z')
is the only philosophy on the Earth, which teaches
us how we should live in the world created and
intelligently ruled by the omnipotent God.
The accumulation of our knowledge about "totalizm"
is good to begin from reviewing the web page named
totalizm.htm
and the web page named
parasitism.htm.
As the above items try to reveal this to us, the
knowledge about karma belongs to this most basic
knowledge, the learning of which lies in vital
interest of every person, but the reliable passing
of which knowledge to people is failed both, by
the old official "atheistic orthodox science", as
well as by the present religions.
#H2.
Which totaliztic web pages it is worth to read most urgently
in order to increase our understanding and knowledge of the work of karma:
There is a whole range of topics which
accurate understanding will increase our
knowledge of the features and work of karma.
These topics have only recently been
examined by the new so-called "totaliztic
science" - that is, by this new science
that explores the world around us from the
"a priori" approach which is competitive to
the approach "a posteriori" of the old official
science. The "totaliztic science" is described
in more details in item #A3 from this web page,
as well as in items #C1 to #C6 from the web page named
telekinetics.htm.
The results of research of these topics by the
new "totaliztic science" are described in more
details in a number of totaliztic publications
and websites. Below I mentioned the most
important amongst these topics and indicated
where they are described. Their cognition
is recommend to the reader. Here they are:
1.
Scientific evidence for the existence of God.
Examples of this evidence are described on a separate page named
god_proof.htm.
2.
Course of the self-evolution of God . It was briefly
summarized in item #E1 from the web page named
will.htm.
However, exact explanations of it are in subsections
A1 through to A8 from volume 1 of my newest
monograph [1/5].
3.
Structure and function of the human soul.
These are described on the web page named
soul_proof.htm.
* * *
In addition to the above topics, the text on this
web page (as well as all other totaliztic web pages) in
green colour
are emphasized links to topics that describe the
matters related to the discussed one in a given location.
Therefore, during the second (more close) reading
of every topic that is of interest to us, if something
is NOT understandable, then the reader can click
at these green links and add to his understanding
the more details from the web page which is to open.
If one is looking for information on a specific topic
whose name one knows, then it may help to use an
index of contents
listed and linked in item #H2 of this web page.
#H3.
Research projects which are worth to be completed by ourselves in order to learn better the work of karma:
Motto: "The knowledge about karma literally oozes towards us
from people in our surroundings - we just need to learn how to notice it."
The karma detected and explained by the
Concept of Dipolar Gravity
is enough algorithmic and enough similar
to present computer programs, that it can
be investigated, checked, and researched
by practically everyone. So in our learning
and checking the operation of karma we do
NOT need to depend on divine revelations
nor on teachings of holly mystics. Each single
one of us is able to confirm on his or her own,
that karma in fact does work, that it returns
feelings in around 5 to 10 years since the
date of committing a given offence or good
deed, and that the work of karma described
on this web page is matching the reality.
This in turn allows everyone to adopt the
knowledge of karma to his or her everyday
life, and thus reap various benefits which are
to stem from this adoption. Of course, in order
such our personal investigations, checks, and
research of karma could be possible, we need
to undertake appropriate actions in an aware
manner. I explain below what are these actions
and what would be approximately their most
beneficial course.
(1)
Accumulation of our own empirical data which
confirms the actual work of karma.
Such our own verifying data on one hand
is extremely vital for us. After all, it reinforces
in us the awareness that the natural programs
of karma do exist and do work in practice. On
the other hand this data also relatively easy for
accumulating. This is because to gather this
data, it suffices to take notice of these events
from our own life, in which someone one-sidedly
caused in us very powerful feelings. For example,
someone whom we know very well intentionally
did something so harming and so vicious, that
it was later a source of our pain and despair
for a long time. After we take notice of such events,
then for the period of next around 5 to 10 years
we need to observe further fate of such someone.
This is because if the karma works in the manner
described on this web page, then after several
years this someone is going to experience events
of some sort, which in turn will induce in him exactly
the same feelings as the feelings that originally
he himself caused in us. Of course, the event
which is to affect him, does NOT need to be
exactly the same as the one which he served
to us (although in many cases it actually can
be almost the same). But if we analyse the
feelings that the event is going to induce in
this someone, then it turns out that these feelings
are exactly the same as ones which this culprit
caused in us earlier.
(2)
The determination of durations of time after
which our karma produces returns. When we
verify on several well known to us examples that
the karma which we issued produced the required
returns, we should also count the "time delay in
the return of karma". This time delay is simply a
duration of time which elapses since the moment
when we send the karma to someone for any
feelings that this someone induced in us, until
the time when this someone experiences something
that is going to induce in him or her exactly the same
feelings. I, means the author of this web page -
Dr Jan Pajak, carried out myself such checks already
many times. Always then it turned out, that in my
personal case this "duration of the time delay for
returns of karma" amounted to around 5 to 10
years - depending on the complexity and rarity
of feelings recorded in this karma. This means
that whatever complex, powerful, and rare feelings
someone induced in me, after around 5 to 10 years
this someone experienced exactly the same feelings.
(3)
Classification of mechanism of karma from the feelings
point of view. This research project is in fact rather
difficult. After all, it develops a beginning of the knowledge
which at the present moment does NOT exists at all.
In general, it would depend on seeking a relationship
between the time of return of a given kind of karma,
and a kind of feelings which were recorded in this
karma. Later these relationship would allow to deduce
kinds of feeling mechanisms which most probably are
ruling the fulfilment of this kind of karma.
Part #I:
Summary and ending of this web page about
the software understanding of karma as one
amongst natural programs of the universe -
stemming from the findings of the
Concept of Dipolar Gravity:
#I1.
At the end of this web page:
Motto: "Our world and life actually are very simple - only that professional scientists and priests make them complicated."
If we believe in whatever is claimed by present well-paid
professional scientists, then we can be horrified.
After all, according to their claims, we live in
a ruthless jungle, in which everything and everyone
tries to get us, and thus in which only the most fit
and the most ruthless ones can survive. In turn,
if we believe in words of professional priests,
then we will do the best if we actually do nothing
else, but sufficiently frequent participate in
religious celebrations aimed at flattering God,
and if we leave in temples the sufficient proportion
of our earnings. This is because according to
these priests, then every our sin will be forgiven
for us and everything in our lives will be arranged
and done for us by God.
But as it is revealed by findings of the new "totaliztic
science", truth lies completely elsewhere. In fact,
everything in our lives is going correctly only if
we act morally, lead laborious and productive lives,
support the search for truths, and pursue knowledge
for ourselves and for other people. After all, practically
everything is supervised by the superior "universal
intellect" which rewards these people who live agreeably
with His commandments, while which severely punishes
every stepping out from the moral and productive
lives. This web page about "karma" is another one
amongst several still persecuted and undervalued
present publications, which try to remind us this
long-forgotten truth.
#I2.
How with the web page named
"skorowidz_links.htm"
one can find totaliztic descriptions
of topics in which he is interested:
A whole array of topics equally interesting
as these from the above web page, is also
discussed from the angle that is unique to
the philosophy of totalizm. All these related
topics can be found and identified with the use of
content index
prepared especially to make easier finding
these web pages and topics. The name "index"
means a list of "key words" usually provided
at the end of textbooks, which allows to find
fast the description or the topic in which we
are interested. My web pages also has such
a content "index" - only that it is additionally
supplied in green
links
which after "clicking" at them with a mouse
immediately open the web page with the topic
that interest the reader. This content "index"
is provided on the web page named
skorowidz_links.htm.
It can be called from the "organising" part of
"Menu 1" of every totaliztic web page. I would
recommend to look at it and to begin using it
systematically - after all it brings closer hundreds
of totaliztic topics which can be of interest to
everyone.
#I3.
I would suggest to return periodically to this web page in order to check further progress in research and learning regarding the operation of karma:
Our thorough knowledge of the work of
karma
presented on this web page is immensely
vital for human lives. After all, depending
how well we learn the work of karma, this is
going to reflect on how moral, and thus also
how happy and fulfilled our lives will be. This
is one of reasons why karma is a vital component
of the most moral philosophy on Earth called
totalizm.
However, accomplishing a progress in our knowledge
of karma places a requirement that I continually
advance research on it. Therefore, even at
present times I carry out various experiments
aimed at determining further information about
how karma works. Results of this research are
to be designated for publication as soon as they
are available in their final form. Therefore the
development of this web page cannot be carried
out in just a single go, but must be spread onto
a longer period of time. In future this web page
will be periodically improved and simplified, as
soon as the new information about the work of
karma become available and I finish verifying
it. So I am inviting to visit this web page again
at some stage in future, in order to check
what new become known to us regarding
the operation of karma.
It is also worth to check periodically the blog of
totalizm, currently available at addresses
totalizm.blox.pl/html
and
totalizm.wordpress.com.
On this blog many events discussed here are also
explained with additional details written as these
events unveil before our eyes.
#I4.
Emails and contact details to the
author
of this web page:
Current email addresses to the author of
this web page, i.e. officially to
Dr Eng. Jan Pajak
while courteously to Prof. Dr Eng. Jan Pajak,
at which readers can post possible comments,
inquiries, or replies to questions which I ask on
my web pages, are provided on the web page
about me (Dr Eng. Jan Pajak).
That page also provides other commonly used
contact details to the author.
The author's right for the use of courteous
title of "Professor" stems from the custom that
"with professors is like with generals", namely
when someone is
once a professor, than he or she courteously
remains a professor forever. In
turn the author of this web page was a professor
at 4 different universities, i.e. at 3 of them,
from 1 September 1992 until 31 October 1998,
as an "Associate Professor" from English-based
educational system, while on one university as
a (Full) "Professor" (since 1 March 2007 till
31 December 2007 - means at the last place
of employment in his professional life).
However, please notice that because of my
rather chronic lack of time, I reluctantly
reply to emails which contain JUST time
consuming requests, while simultaneously
they document a complete ignorance of their
author in the topic area which I am researching.
Therefore, if the reader sends a request to me,
I suggest to let me know somehow that he or
she actually went through the trouble of reading
my web pages and learning what these pages
try to say.
This web page is also available in the form
of a brochure marked [11], which
is prepared in "PDF" ("Portable Document
Format") - currently considered to be the
most safe amongst all internet formats, as
normally viruses cannot cling to PDF. This
clear brochure is ready both, for printing,
as well as for reading from a computer
screen. It also has all its
green links
still active. Thus, if it is read from the computer
screen connected to internet, then after clicking
onto these green links, the linked web pages
and illustrations will open. Unfortunately, because
the volume of it is around a double of the volume
of web page which this brochure publishes,
the memory limitations on a significant number
of free servers which I use, do NOT allow to
offer it from them (so if it does NOT download
from this address, because it is NOT available
on this server, then you should click onto any
other address from
Menu 3,
and then check whether in there it is available).
In order to open this brochure (and/or download
it to own computer), it suffices to either click on
the following green link
or to open from any totaliztic web site the
PDF file named as in the above green link.
If the reader wishes to check, whether some other
totaliztic web page which he or she just is studying,
is also available in the form of such PDF brochure,
then should check whether it is listed amongst links
from "part #B" of the web page named
text_11.htm.
This is because links from there indicate all totaliztic
web pages, which are already published as such
brochures from series [11] in PDF format.
I wish you a fruitful reading!
If you prefer to read in Polish
click on the Polish flag below
(Jeśli preferujesz czytanie w języku polskim
kliknij na poniższą flagę)
Date of starting this page: 21 May 2006
Date of the latest updating of this page: 15 June 2016
(Check in "Menu 3" whether there is even a more recent update!)
