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"Menu 4".)
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
is NOT the same 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 present computers carry out their work.
The karma described here represents a vital
part of the philosophy called
totalizm
which is the most moral philosophy in the world
at present. 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 monograph
[1/4].
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 packs this feeling into a kind of natural
internet-like file similar to files containing photographs,
and then sends this packed feeling (means sends
"karma") to the person who is responsible for
causing this feeling. Such a packed feeling
posted to the person who caused it, is called
"karma". Both, packing as well as posting
karma is carried out automatically and completely
without the involvement of our awareness. After
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 movement of a given packed file with feelings
coded inside (i.e. karma) 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 monograph
[1/4],
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, matter from our world and 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.
#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 English
monograph
[1/4]
- 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 #G2.) 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 monograph
[1/4].
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 preprogramming 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 monograph
[1/4]
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 #B6 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 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
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".
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 #F2 of this web page.
#B5.
"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 preprogrammed 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.
#B6.
Group karma:
Both, the
Concept of Dipolar Gravity
and the philosophy of
totalizm
use the idea of a "group intellect".
"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." 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.
More information about mechanisms of operation
of group intellects and group karma, can be
acquired from subsections I5.8, JC11.1, JE5.1
in volumes 5, 7 and 9 of monograph
[1/4]
- I suggest to have a look what is written 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 preprogrammed,
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 preprogrammed 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 duty of
defence against an aggression - for details see subsection
JC11.1 from volume 7 of monograph
[1/4].
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 preprogrammed, 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 subsections W6.2 and
I4.1.1 from volumes, respectively 18 and 5
of monograph
[1/4].
It is also briefly explained in item #4 of the web page about moral laws.
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.)
* * *
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:
#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.:
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 th
