Why Every Country Needs One Ethical Mediator

---

An Ethical Monarch and a Non‑Hereditary Nobility:

Why Every Country Needs One Independent Mediator

I believe that in every country there should be one ethical and excellently educated independent mediator. This is not a nostalgic dream of past empires, but a practical answer to the fragmentation, fatigue, and permanent conflict that modern democracies produce.

Parliaments fight, parties split societies into hostile tribes, media live from scandal and outrage. In such an environment, even good reforms are quickly destroyed by the next electoral cycle. What is missing is a person and an institution whose task is not to rule over one party against another, but to stand guard over the unity of society as a whole.

This is the deep meaning of the royal idea. A true king, in the sense I propose, is not an absolute ruler who governs by whim. He is an ethical mediator who:

• does not belong to any party,
• is bound by a clear moral law (the New Decalogue and the commandment to love even enemies),
• is formed by long education in history, law, economics, religions, and culture,
• and is surrounded by a circle of non‑hereditary nobles whose only legitimate privilege is to serve the working people.

Such a monarch is not the “owner” of the country. He is the visible symbol of its unity, the living reminder that above the struggle of interests there is a higher common good: the survival, dignity, and development of the whole community.

The king as mediator, not as master

Democracy, in its current form, often means the dictatorship of a temporary majority over a permanent minority. Electoral victories are treated as licenses to exclude, humiliate, or ignore others. In this struggle, there is no institution that stands above parties and says: “You must find an agreement that saves energy, that does not destroy the future of those who did not vote for you.”

The ethical monarch I envision has precisely this role:

• to mediate in the most difficult conflicts between regions, classes, churches, and generations;
• to remind all parties of the long‑term interests of the country—food security, energy stability, demographic continuity, social peace;
• to protect the fundamental principles of the New Decalogue: strong agriculture, fair work and pensions, conservation of all forms of energy, sharing bread, and love of enemies.

He does not issue arbitrary decrees. Rather, he has the authority to convene, to listen, to warn, and—when necessary—to say “no” to solutions that would break the ethical backbone of the nation.

A non‑hereditary nobility in service to the people

The word nobility has been compromised in many countries by historical injustices. Yet the idea itself is simple and necessary: a group of people who are rewarded not for birth, but for service to the common good; people who accept more responsibility than others and are held to higher ethical standards.

In the modern Kingdom of Poland that I propose, such a nobility:

• is non‑hereditary: titles and privileges are not passed automatically to children;
• is merit‑based: ennoblement is granted for concrete, long‑term achievements in organizing work, strengthening agriculture, building just economic structures, mediating conflicts, and saving all forms of energy;
• is economically transparent: rewards come from publicly visible profits generated for the whole society, not from hidden rents and monopolies;
• is socially embedded: nobles live among the people, not in isolated palaces; they are judged daily by the working population they serve.

In this sense, the new nobility is not a class above the people, but a layer of particularly responsible servants, constantly evaluated by the nation. Their honor depends on whether the villages, towns, and cooperatives entrusted to them actually prosper.

The monarch, the nobles, and the working people

The triangle of the modern kingdom is therefore:

1. The working people – the true source of wealth, dignity, and culture;
2. The non‑hereditary nobility – organizers of work, mediators in conflicts, guardians of the long‑term common good in their fields;
3. The monarch as chief mediator – a person whose only real power is moral authority grounded in knowledge, character, and fidelity to the New Decalogue.

In such a system:

• parties and parliaments can continue to exist, but they no longer have a monopoly on defining the future;
• the monarch does not replace democratic debate, but ensures that it does not destroy the basic fabric of society;
• the nobility forms a bridge between abstract state institutions and concrete local communities, farms, cooperatives, and parishes.

Returning to the kingdom – but going forward, not backward

To speak of a kingdom today is to invite misunderstanding. Many hear in this word only nostalgia for feudal oppression. I propose something very different: a kingdom of responsibility, where:

• the crown symbolizes the unity of all, not the victory of one party;
• royal power is limited by a clear moral code and by the public judgment of the people;
• nobility is not a privilege of blood, but a mission accepted freely and revocable when abused.

In times of climate crisis, economic instability, and cultural fragmentation, such a structure can save enormous amounts of social energy. Instead of constant revolutionary upheavals followed by disillusionment, evolutionary reforms become possible—guided by an ethical mediator who stands above immediate interests and electoral calendars.

Every country needs at least one such figure. For Poland, this figure is the modern, ethical king, surrounded by a new, non‑hereditary nobility in the service of the working people. For the world, this model can become one of the answers to the exhaustion of current forms of democracy and to the growing longing for unity without oppression, authority without tyranny, and tradition without stagnation.

---

Below is a continuous, English‑only, linguistically smoothed version of your text about the New Decalogue and the New Decalogue Party / modern Kingdom of Poland.
I have kept your ideas and structure, only improving language and removing Polish fragments and obvious duplications.

---

The New Decalogue Party for the Modern Kingdom of Poland

by Bogdan Jacek Góralski

The New Decalogue

1. Strong agriculture = a strong and wealthy society

Strong, modern, and ethical agriculture is the foundation of every stable civilization. Without secure, locally rooted food production, there is neither sovereignty nor social peace.

Agriculture based on scientific knowledge, respect for the soil, water, and climate, and organized in self‑governing rural communities gives people not only bread, but also work, rootedness, and a sense of meaning. A state that protects and strengthens its agriculture—instead of relying on the short‑term logic of imports—builds lasting wealth for the whole community.

2. Workers + wealth = demand

A worker who has stable employment, fair wages, and real assets (savings, housing, and a share in the economic community) becomes a source of healthy demand.

Wealth cannot be concentrated only in the hands of a narrow financial elite; it must be spread among millions of citizens so that the economy can breathe freely. A strong class of worker‑co‑owners creates natural, lasting demand for goods and services, and thus stabilizes the economy and the neutral Kingdom of Poland.

3. Work = decent earnings and a pension

Work is not merely a cost in an economic calculation; it is a human path to self‑realization, service to the community, and support for the family. Every honestly performed job should provide:

• a decent income today,
• a secure old age tomorrow.

An economic system in which a large part of society works for wages that do not allow a dignified life, and where the prospect of retirement arouses fear, leads to revolt, demoralization, or emigration. The modern Kingdom of Poland must base its social order on respect for work and on ensuring that workers receive a fair share of the fruits of their effort.

4. Woman + man = children = evolution

The family, based on a free, conscious, and responsible relationship between woman and man, is the basic cell of human biological and spiritual evolution.

Children are not an “addition” to the life of adults, but the very center of the continuity of culture and the nation. A civilization that cannot provide young families with housing, work, safety, and the support of the community condemns itself to extinction.

The development of society takes place when the next generations are more numerous, healthier, better educated, and more ethical than the previous ones.

5. Wisdom + love = energy = life

Wisdom without love becomes cold technocracy, and love without wisdom becomes a blind impulse. Only the union of mind and heart brings forth true life‑giving energy.

Wisdom is knowledge of the laws that govern the world: nature, society, the economy, and history. Love is the readiness to share what is good, to forgive, and to serve others.

United, they create spiritual energy that:

• orders the economy,
• purifies politics from lies,
• transforms the Church into a living community,
• gives the human being the courage to transform himself and the world.

6. Freedom = responsibility

True freedom does not mean arbitrariness, but the responsible choice of the good.

A free person:

• takes responsibility for his or her words, actions, and omissions,
• remembers that his or her decisions have consequences for family, neighbors, the nation, and the earth.

A society of free and at the same time responsible citizens does not need an excess of regulations and repression. The more mature freedom there is in a person, the less external coercion is required.

7. Conserve all energies

Modern civilization wastes energy in every form:

• physical energy: oil, gas, coal, electricity,
• biological energy: the health of the body,
• emotional energy: fear, anger, aggression,
• social energy: conflicts and wars,
• spiritual energy: meaninglessness and despair.

The modern Kingdom of Poland builds its internal and international relations on the principle of saving every kind of energy:

• cooperation instead of war,
• moderation instead of waste,
• justice instead of exploitation.

True wealth is born from the wise management of energy, not from its predatory consumption.

8. Sharing bread = peace

Hunger—both physical and spiritual—is one of the deepest sources of conflict. A person who has no bread, work, or hope easily becomes a victim of propaganda and violence.

Sharing bread means:

• fair access to food,
• honest pay for work,
• solidarity with the weakest,
• readiness to share goods within the community.

Where people break bread together, trust and peace arise: in the family, in the parish, in the state, and among nations.

9. Love of enemies = security

The greatest paradox of the Gospel is the call to love one’s enemies. Yet precisely in this call lies the deepest strategy of security.

Love of enemies does not mean naivety or consent to injustice. It means:

• rejecting hatred as the foundation of politics,
• seeking dialogue where it is possible,
• firmly defending what is good while at the same time searching for reconciliation.

A state built on revenge and hatred always lives in fear. A kingdom that has the courage to forgive, while defending its borders and its values, builds deeper security—both internal and international.

10. God is in all of us = therefore let us love one another

If God is present in every human being, then every face we encounter is, in a certain sense, a temple.

From this faith flows:

• respect for life from conception to natural death,
• the dignity of every person, including the poor, the sick, and the “unnecessary”,
• the rejection of hatred and contempt as tools of politics and religion.

The Church, the state, and the economy that recognize God’s presence in everyone must change their way of acting: from exploitation to service, from symbolic violence to dialogue, from indifference to care.

“Let us love one another” is not a sentimental slogan, but a demanding program for rebuilding the world, beginning with the transformation of the heart of each individual.

---

Program of the New Decalogue Party for the Modern Kingdom of Poland

(From the book “Natural History and Climate Change”)

9.2.1.1. Introduction

Ladies and Gentlemen,

Nature abhors a vacuum, and therefore there can be no vacuum in politics. Fifteen years of reflection on the socio‑political situation in Poland have led me to the point where the natural next step, resulting from these reflections, is to establish a political party.

Observing what is happening in politics has led me to the conclusion that the existing parties do not have a program capable of leading Poland out of the crisis it has faced in recent centuries and in recent years. I have created such a program and present it to you.

The program for Poland is based on larger transfers of money to the poor, combined with a more frugal and economically efficient countryside. It is the foresight of the majority of provincial Poles, supported by the labor of peasant immigrants, that will create market demand and allow cities to develop.

At the same time, it is necessary to ensure that the countryside has access to the latest scientific achievements so that this foresight is supported by optimal technology.

The program for Poland includes:

• a policy of neutrality for the Polish state,
• decentralization of the state’s organization leading to the development of rural areas and agriculture,
• development of distributed energy production,
• irrigation of Poland’s agricultural lands,
• population expansion,
• stimulation of Polish production,
• and a broad, networked hotel and tourism industry cooperating with the aviation sector and air transport services.

Poland can become the spiritual center of the world and, within the framework of Christianity, develop a synthesis of the world’s religious systems—a new religion.

I propose the establishment of a nobility rewarded from the profits generated by organizing the work of the Polish people—people who will use their talents to multiply both their own wealth and the wealth of the nation.

The coming global climate crisis may lead to the collapse of our society’s currently weak economic system. Our territory is only 14.4% smaller than Germany’s, yet our population is less than half as large, our GDP is seven times smaller, and our agricultural production is 2.3 times lower. The resources of our country are being used inefficiently.

Trading companies in Poland sell food worth approximately 250 billion PLN annually, while Polish agricultural production, according to Eurostat, amounts to about 85 billion PLN. Where does this difference go? Food sales go unrecorded and untaxed. The profits are taken by intermediaries who sell food but pay no taxes.

If we achieved the same level of food self‑sufficiency and land efficiency as Japan, Poland could support a population of around 561 million people. We currently have about 17 million hectares of arable land, while in Japan one hectare of arable land feeds more than 33 people (data from 2014). Our social system is productively inefficient and outright wasteful in its use of Poland’s arable land and potential.

The coming climate and economic crisis could rob us of our economic and political sovereignty. We must prevent this from happening. We must prepare well for the crisis.

The impoverishment of the majority of society, clearly visible in recent years, requires swift action before social protests begin. Poland ranks second to last in Europe in terms of the share of wages in GDP, and this ratio has recently been declining. This call to action is expressed in this letter to you—the groups that should be deeply interested in implementing the program I have proposed.

---

9.2.1.2. How this program and book came into being

For thirteen years, I successfully ran a trading company called POL‑CAT. Conducting business honestly, I came into conflict with Jewish communities in the United States, Europe, Russia, and Poland. When I refused unfair cooperation, they attempted to take over my company and destroyed it in the process. This gave me insight into mafia‑like methods and objectives.

Reflecting for ten years on the causes of this state of affairs and searching for a way out of the conflict, I analyzed the contemporary socio‑economic and political situation in Poland. I conducted research on present‑day Polish‑Jewish relations, putting into writing what I had learned both from my eventful life and from historical studies.

Through my actions, I want to bring about a change in our traditions, which both develop and destroy Poland. We must unite the experiences of many nations into one new and positive tradition.

I am convinced that reform of the Polish state is impossible without integrating society—both women and men—and without improving Polish‑Jewish, Polish‑German, and Polish‑Russian relations, as well as establishing partnerships between Poland, Asia, and Africa.

My efforts to improve the current situation include sending written texts to people involved in public life, including you.

On March 29, 2002, I drafted a letter entitled “Initiative for the City of Kraków”, in which I proposed bringing Israelis and Palestinians from overcrowded Gaza to Poland in order to help resolve the conflict in Israel. I delivered the letter to Cardinal Franciszek Macharski and to Stanisław Rusinek, president of the “KRAKUS” Song and Dance Ensemble.

According to research by Israel’s National Insurance Institute, one in ten Israelis suffers from hunger, and one in five Israeli families believes that it lacks food security.

On May 18, 2005, I sent the text “The Future of Poland” to Primate Glemp, to all archbishops and bishops of the Polish Church, to the Israeli Embassy, and to Gazeta Wyborcza. There I wrote about what I described as a criminal partnership between the Jewish community and the Catholic Church in Poland. I received no response.

In my multidisciplinary work “Man and Climate”, I present the real threat of climate cooling. In my historical work “The Impact of Climate Crises on the Past and Future Behavior of Human Populations: Survival Technology”, I argue that cyclical climate change is the cause of crises, migrations, wars, and revolutions.

In the Program of the New Decalogue Party, I present the program of the party I wish to establish in order to implement evolutionary changes in the life of Polish society. These changes are intended to prepare Polish society for the approaching cooling.

I have placed this program in the PORTFOLIO section of my website. In my notes, I analyze the past and future of Poland. I have published in the CeON Repository the book “Man and Climate” and a fragment of it, “The Russian Revolution and Climate”, where I write about the role of Jews in leading the Bolshevik Revolution.

I invite comments that may help me continue this work. In 2016 and 2017, I published numerous articles and my book “Natural History and Climate Change” on ResearchGate. I have also published many research projects, and my work has been read by tens of thousands of scientists worldwide.

POL‑CAT – “Tools for people who take pride in their work.”

---

9.2.1.3. A New Tradition Will Build a New Poland

A thousand years ago, Poland’s elites adopted Christianity and, with it, part of the traditions of the Judean, Roman, and Greek peoples. This began the formation of a new national identity linked to the teachings of Jesus Christ.

Global climate change caused Scythian, Sarmatian, Germanic, and Roma tribes to arrive over the centuries in the lands that would become Poland. The first Israelites came to Poland nearly ten centuries ago, bringing with them a centuries‑old tradition of faith, economics, and law preserved in holy books.

Over a thousand years, these nations, coexisting within the Polish state, created a new tradition enriched by the culture of our neighbors and by the peoples who migrated through Poland in trade and in war.

During this time, the genetic composition of the modern Polish nation was shaped. It now contains genes from Proto‑Slavic, Semitic, Germanic, Roma, and other peoples. Genetic research conducted in the Pomeranian Voivodeship by Professor Jan Lubiński of the Pomeranian Medical University found a mixture of Slavic and Jewish genes in the population. Thus the nation’s gene pool is more complex than we commonly assume.

Global climate change continues. A return of Ice Age conditions to Russia and East Asia is, in my view, highly probable. This would force the peoples of Russia and Asia into mass migrations. We must prepare for this cataclysm, which may begin in the twenty‑first century, and take preventive measures.

Let us treat well those nations that have come—or will come—to Poland as a result of global climate change. Soon we ourselves may be deprived of our homeland and become strangers in a foreign land.

For the past two hundred years, the Polish nation has experienced difficult times resulting from partitions, uprisings, wars, and revolutions sweeping across Polish territory. For two centuries, our country’s elites were destroyed.

Many of the misfortunes that befell the Polish nation during those years were, in my opinion, climate‑related. From the sixteenth to the nineteenth centuries, Europe experienced the Little Ice Age—a severe cooling associated with crop failures of grain and potatoes, contributing to social unrest and rebellion. It is probable that the resulting economic crisis was one of the main causes of the fall of the Polish state and the partitions of Poland.

These economic crises fueled intolerance toward other cultures, including the Counter‑Reformation and anti‑Semitism. World War II and Stalinism brought the Holocaust to Poland and the destruction of the Polish intelligentsia.

In my opinion, these cataclysms resulted from climate change, from wars between old traditions and emerging new ones, and from conflicts between the social strategies of patriarchy and matriarchy.

Today, faced with a crisis in Polish society, we must re‑examine our national history and decide on a course of action for the future—namely, the creation of a new national tradition. Our new, intelligent tradition will allow us to avoid the traps and failures that result from a mindless and unplanned march forward.

To formulate such a new tradition, we must review and synthesize the old ones, distilling from them those elements that are essential and valuable for the development of society. We must reject everything that is backward and harmful to the development of the country and of Polish society. In this way, we can creatively participate in global processes of integration.

---

9.2.1.4. Let Us Build a New Poland and a New Tradition

In Poland, the genetic material of many nations has effectively merged, producing a qualitatively new and modern Polish nation.

In recent decades, a well‑educated minority genetically and culturally connected to the Israelites has exercised strong influence in this new society. However, this minority is unable to pursue policies that take into account the skills and aspirations of all Poles.

We must revive the elites on which pre‑war Poland was built—the Polish nobility. They received a bitter lesson from history and perhaps have learned from it. We must also broaden the base of power through the knowledge and inspiration of a new, non‑hereditary nobility: individuals ennobled for contributing to their own happiness and to the happiness of the Polish people.

The phenomenon of genetic fusion is not followed quickly enough by the intermingling of traditions, which takes place through a consciousness burdened with many prejudices. It is essential that we discuss and articulate this new tradition so that it may lead us beyond senseless conflicts that hinder planning and action capable of guiding our homeland toward peaceful waters.

We do not need further forced suffering for millions of people. Voluntary suffering accepted by an individual, however, allows civilization to continue developing.

As my historical research shows, the First Polish Republic collapsed as a result of the long‑term climatic crisis associated with the Little Ice Age. It also collapsed because the biological strength of our nation—its numbers—was too small in comparison with the demographic power of Russia and of the German nation.

Today, we are once again experiencing a demographic crisis in Polish society, and we need to increase Poland’s population.

The Second Polish Republic, continuing old Polish traditions, forged its regained freedom while evolving in accordance with the demands of its time. During its short period of existence, significant successes were achieved in rebuilding the country. However, development of the Polish state did not effectively remove internal and external barriers to development, including ethnic relations within Poland and relations with neighboring countries.

We should continue the best traditions of the First and Second Polish Republics while creating a modern and universal ethical system that will serve as the foundation of a new social, economic, and political order.

I propose the restoration of a nobility rewarded from profits generated by organizing the work of the Polish people—a nobility for the new Polish elite, made up of people who use their talents to increase both their own wealth and the wealth of the nation.

World War II devastated our lands, exterminated our elites, and shifted our borders westward. The criminal Stalinist system led to the further destruction of Polish elites and the exile of countless valuable citizens. After the war, the regime murdered about 100,000 members of the Home Army, disrupted the evolution of the Polish social system, and crippled the foundation of the Polish economy—agriculture.

The so‑called land reform implemented in Poland after the war had two goals: the economic destruction of the landed gentry and the political elites descended from it. This prepared the ground for the rule of Stalin’s chosen people, the so‑called Jewish communists—people who had lost faith in everything. According to this interpretation, the descendants of this group now hold power in Poland, leading Civic Platform and Law and Justice, and are unable to use that power for the good of the Polish people.

The expropriation of the Polish landed gentry, the best farmers in Poland, destroyed the economic and agricultural structure of the country, which had been shaped by centuries of evolution. This later led to difficulties in feeding the Polish population, including excessive food exports to the USSR, which contributed to the rise of Solidarity and the collapse of the Soviet empire.

Although the agrarian reform eliminated land hunger among smallholders and landless peasants, it contradicted the logic of history, because the small farms established by the communists are now collapsing and disappearing for economic reasons, which may soon lead to rising food prices in Poland. These small family farms need modern organizational and financial support.

The destruction of the Polish landed gentry led to the decline of agriculture, which had been the backbone of the national economy in the Second Polish Republic. In 2008, Polish agricultural production officially accounted for about 3% of GDP, compared with some 20% during the communist era. This probably results in part from the fact that food trade goes unrecorded and untaxed. This situation creates a serious threat to the country and its development.

Today, I foresee another revolution in Poland, and I hope that it will create an opportunity for the descendants of the Polish landed gentry and nobility to return to society and help rebuild Polish agriculture.

However, the forty‑five years of socialism imposed on Poland also strengthened the foundations of our modern state, and this fact should be appreciated, respected, and continued. This came at the cost of great sacrifices made by the whole society to finance industrial development.

Jewish elites worked for the Polish People’s Republic with energy and dedication, seeing it as an opportunity for a decent life. The Polish nation underestimated this, because industrial development in Poland was too rapid, too wasteful, and poorly adapted to the capabilities and needs of Polish society.

During the communist era, the expansion of heavy industry was pushed forward while forgetting that industry does not produce for its own sake and must be supported by the rest of the economy, including agriculture. Industrial development was centrally directed and financed with public funds.

Today, Polish industry lacks a strategic plan of action, secure financing, and support from an agriculture capable of generating demand. One great achievement of the Polish People’s Republic was the development of a universal school system, and its reform—adapted to the needs of the twenty‑first century—is necessary for the further development of Polish education.

---

9.2.1.5. Why the New Decalogue Party?

I will create the New Decalogue Party, which will become a governing body grouping honest Poles of all nationalities that make up Polish society. Poland needs a simple, universal moral system in order to continue its reform. Both the Decalogue (which must be rewritten as the New Decalogue) and the Commandment of Love of Neighbor—and, even more, the Love of Enemies—can be applied in real life, so I propose building on them.

Love of neighbor can consist in interpreting the Ten Commandments always to the neighbor’s benefit. Love of neighbor today should also consist in helping to depopulate the overpopulated countries of southern Europe, Asia, and Africa by admitting migrants and sharing space and work.

The Commandment to Love One’s Enemies leads to humility toward neighbors, to learning, and to becoming a disciple of Jesus Christ—that is, to salvation and renewed life.

Japan managed to reform its country after the war only because its social life adhered to the principles of the samurai code and to Confucian and Buddhist morality. The post‑feudal elites were well motivated to fight for the country’s future. This laid the foundations for the economic and political system.

In Wałęsa’s Poland, morality was practically nonexistent, and that is why “Japan II” failed. There was also no necessary noble elite.

What is needed is a universal and uncomplicated moral system, developed within our culture. For us, this system is a combination of:

• the old Polish tradition of freedom,
• the Ten Commandments,
• and the Commandment to Love One’s Enemies.

The Ten Commandments are, in a sense, an emanation of ancient Egyptian culture and form the basis of Judaism, while the Commandment to Love One’s Enemies (known earlier in many cultures) is the foundation of Christianity. Thus this combination is a compromise of many traditions.

Why freedom? Because it leads to responsibility for improving ourselves and the social environment around us.

Why rely on the Ten Commandments? Because they lead socially imperfect people toward mutual respect—and love for one’s enemies is the highest respect.

A society of free and loving people will be efficient and effective. It will achieve its goals and survive crises. An ethical person lives by consuming the least possible amount of energy, which suggests a vegetarian lifestyle. Christ’s postulate of “sharing bread” is the crowning achievement of ethics, as it provides nations with the necessary foundation for living in peace. If human beings learn to conserve all their energy, they will cease to feel the pain of existence.

Warsaw, 2000–2017
Bogdan Jacek Góralski

---

9.2.1.6. The New Decalogue Party and POL‑CAT

The financial arm of the New Decalogue Party will be my company, POL‑CAT, owned by Polish youth, which I hereby offer to them (along with all its rights). Let this be another example of the emerging new tradition of inheritance: passing on one’s life’s achievements to society. May our children, through their own diligence and talents, gain a share in these achievements.

There is no shortage of intelligent people in Poland, but they stay away from politics, unwilling to get entangled in its mire. For years, I have been writing this political program—the Program of the New Decalogue Party—which will introduce a new quality into the Polish tradition of service to the nation, based on the best global and Polish models.

I am certain that implementing the Program of the New Decalogue Party will ensure a prosperous future for our homeland and for all Poles. In the words of John Paul II, the future of the world depends on the development of culture, and therefore I appeal to all Poles: let us unite and build in Poland a new culture open to the world, one that reflects the traditions of our ancestors.

Let us seek inspiration from the world in order to understand properly our national treasure: the ability of women and men to live harmoniously together, which is innate in all indigenous Poles. This is the foundation of our national culture, which distinguishes Poland among other countries of the world and of which we should be proud.

On this foundation of equal dignity for women and men, let us build our world: a Poland that is a source of happiness both for other nations and for ourselves.

Warsaw, July 31, 2013

---

9.2.1.12. How Beautiful Poland Can Be!

Self‑governance in parish communities and in communities of other denominations would increase the political activity of Poles and allow for the development of local leaders. Such leaders would successfully serve as representatives in local government bodies and in the Sejm.

A Sejm composed of competent and proven members (elected in single‑seat, majority‑voting constituencies) would create good law, strengthening a developing homeland. In such a prospering country, people would treat one another kindly. The New Decalogue Party that I organize will address such national reform.

Poles and Polish Jews, together with other nations, will work wonders in making Poland more beautiful. However, we are divided by centuries of different experiences, visible in the way national customs and traditions have been shaped. We must overcome these differences and build a new national tradition within the New Decalogue Party, one that will lead us out of the crisis.

I also propose moving the office of the President of the Republic of Poland to Kraków, a city least at risk of cooling and with a strong, independent intellectual community.

Today’s politicians are primarily concerned with how to spend budgetary funds, which are constantly in short supply. My program is a way to increase Poland’s productivity through better organization of the country and society, increased ethical conduct, greater budgetary resources, and opportunities for a decent life for Poles and for incoming immigrants.

Creating a flat, two‑tier organizational structure for the country—POL‑CAT as the center, with parishes and religious communities directly connected to it as the second tier—will make the system both economically effective and ethical.

Let us conserve all energy, including social energy. To conserve means to use it optimally. Let us avoid war and proclaim neutrality. Let us not shy away from suffering, because when it is voluntary, it ennobles. Let us learn, because the development of knowledge enables understanding of the world and compassion for other beings. Let us excel in sports and meditation. Let us be free people, but let us cooperate in strengthening the society that protects us. Freedom brings responsibility.

Let us change the mechanisms of inheritance—let society inherit, and it will develop our civilization. Our behaviors are the result of evolutionary development; let us learn to control them so that instincts do not dominate our lives.

Let us live in the tradition of dignified patriarchy, even though the Ten Commandments command us to honor both our father and our mother—that is, to respect both men and women. Let us shape men into those responsible for the family, and let women be its jewel.

Let us concentrate national funds in a single, perfectly managed, non‑profit company—POL‑CAT. Let it support the free‑market activities of economically thrifty, innovative entities. Let it allocate the generated funds to finance scientific research in Poland. Let us create conditions for the development of creative people so that they can serve both themselves and society.

Let us start from the Ten Commandments—but let us rewrite them so that they reflect our times. Freedom is liberty in the spirit of the Ten Commandments, supported, when in doubt, by the Commandment of Love of Enemies.

“Heaven’s kingdom on Earth will begin with the modern Kingdom of Poland…”

---

Polish raison d’état and concrete proposals

The deepening economic crisis will soon lead to the collapse of the Polish political and socio‑economic system. The current government survives by taking out ever more loans and handing out money. The lack of a coherent economic program that will motivate Poles to work effectively will soon lead to Poland’s downfall.

Polish mafias affiliated with the major parties are vying for power and access to privileges and to the Polish treasury. In such a situation, a third political force based on the Polish raison d’état must emerge: the New Decalogue Party, a group of ethical Poles.

My vision of the Polish raison d’état includes the following key points:

1. The Polish nobility and landowners will be fully rehabilitated, and compensation will be paid in state treasury bonds to Polish patriots expropriated by tsarist and Soviet authorities.
2. Churches operating in Poland will be reorganized, and full spiritual and economic freedom will be introduced for parishes and religious communities that act in accordance with the Polish raison d’état. Clergy and nuns of all churches will teach a modern understanding of Christ’s ethics, adapted to the demands of our times, and will be rewarded according to the effects of this teaching, visible in the increased cultural awareness of parishioners. Parishes and religious communities will be supported in business and science by the free‑market, joint‑stock company POL‑CAT.
3. Full transparency of political and economic life at the center of power and in local government structures will be introduced.
4. The lowest unit of local government will be a parish, a religious commune, or a non‑denominational civic commune.
5. The New Decalogue Party will be established, implementing the program available on the Internet.
6. A strategic partnership alliance with the Chinese state will be concluded.
7. Chinese (and other) farmers will settle land owned by the State Treasury on the principles of a modern feudal system and long‑term leases, contributing to Poland’s population and to the Polish agricultural and food system.
8. The maximum size of an individual farm will be set at 300 hectares in accordance with pre‑war regulations.
9. Purchase and sale of agricultural produce, as well as processing, will be carried out by cooperatives organized by parishes, religious communes, and secular communes.
10. Economic and political life will be guided by voluntary ethical principles derived from the New Decalogue and from the commandment to love even one’s enemies, and by the overarching principle of saving all forms of energy.

In this vision, a reformed and ethical modern Kingdom of Poland becomes a neutral, agrarian‑based, socially just kingdom that:

• strengthens science‑based, ecological agriculture and rural communities,
• builds broad ownership and fair wages so that workers create stable demand,
• reintroduces a modern, non‑hereditary nobility rewarded for serving the common good,
• creates a powerful, non‑profit national company (POL‑CAT) to coordinate trade, finance, technology, and research,
• decentralizes the state around self‑governing parishes and religious communities,
• reforms churches and bases public life on the updated New Decalogue and on love of enemies,
• introduces large‑scale, planned immigration (especially of farmers from Asia and Africa) to repopulate the countryside and support the pension system,
• and prepares Poland for the expected climate cooling by expanding food production, biogas, and distributed energy.

In my view, such a reformed and ethical Kingdom of Poland will help prevent war in Eastern Europe and inspire peaceful global evolution.

.