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Karma explained by the Concept of Dipolar Gravity
(bilingual: in English For English version click on this flag and Polish Dla polskiej wersji kliknij na ta flage)
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 YouTube. This film is entitled "Dr Jan Pająk portfolio" and it is available in English, in Polish (po polsku) and in German (auf Deutsch). The more detailed descriptions, internet addresses, links, and leaflets promoting this excellently-designed and produced HD and HQ film, are provided in item #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.


#A3. The new "totaliztic science" based on the Concept of Dipolar Gravity and the philosophy of totalizm - which as the only one in the world carries out the scientific research on karma:

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.


Part #B: The explanation of karma provided by the Concept of Dipolar Gravity:

      

#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 p