Drifting Continents, Moving People. Geology Against the Fetish of Borders

“Migration or Containers? On the Right to Bread and the Saving of All Energies”

Authorship (EN):
Author: Bogdan Jacek Góralski in search of the Civilization of Moderation

In a world that effortlessly transports food between continents while fiercely resisting the “transport” of people, a fundamental lie is exposed: goods have more rights than human beings. If we truly acknowledge the law of saving every form of energy – fuel, labour, time, suffering – then it is more rational and more ethical to allow migration than to maintain the fetish of full warehouses behind border fences. Instead of sending food across oceans, we can allow the human body to move to the place where that food is produced and can be eaten. Migration then ceases to be a “problem to be managed” and becomes a tool for restoring balance: the human being goes to the bread, rather than the bread going to financial speculation. The Civilization of Moderation is an order in which the movement of persons is holier than the movement of goods, and the right to a meal is more important than the right to profit from its transport.

“Drifting Continents, Moving People. Geology Against the Fetish of Borders”

Author: a human being in search of the Civilization of Moderation

Text:
Geologists know that continents drift across the globe. With them, climate zones, water resources and possibilities of cultivation are also shifting. The Earth has never signed a treaty of permanence with us – the movement of continents continues even today, and therefore the migration of living beings will not cease. What politics calls a “migration crisis” is often nothing more than the slow pace of geology colliding with the rigid ideology of borders. In the logic of saving all forms of energy – fuel, labour, time and suffering – it is more honest to move people than to waste energy on transporting food across half the planet just to preserve the illusion of local stability. Continents drift, climate shifts, life must follow bread and water. The Civilization of Moderation is the one that dares to admit that the right to migrate is one of the rights of the Earth, not merely a problem of politics.

„Migracja czy kontenery? O prawie chleba i oszczędzaniu wszelkich energii”

Autorstwo (PL):
Autor: człowiek poszukujący Cywilizacji Umiaru

W świecie, który bez wahania transportuje żywność między kontynentami, a z takim oporem „transportuje” ludzi, odsłania się zasadnicze kłamstwo: towar ma więcej praw niż człowiek. Jeśli naprawdę uznajemy prawo oszczędzania wszelkich energii – paliw, pracy, czasu, cierpienia – to bardziej racjonalne i bardziej etyczne jest zezwolić na migrację, niż utrzymywać fetysz pełnych magazynów za drutem granic. Zamiast przerzucać jedzenie przez oceany, można dopuścić do ruchu ciało człowieka, który mógłby tę żywność skonsumować tam, gdzie powstaje. Migracja staje się wtedy nie „problemem do zarządzania”, ale narzędziem przywracania równowagi: człowiek idzie do chleba, a nie chleb do giełdowych spekulacji. Cywilizacja Umiaru to porządek, w którym ruch osób jest świętszy niż ruch towarów, a prawo do posiłku ważniejsze niż prawo do zysku z jego transportu.

„Wędrujące kontynenty, wędrujący ludzie. Geologia przeciwko fetyszowi granic”

Autor: człowiek poszukujący Cywilizacji Umiaru

Tekst:
Geolodzy wiedzą, że kontynenty wędrują po ziemskim globie. Wraz z nimi wędrują strefy klimatyczne, zasoby wody, możliwości uprawy. Ziemia nigdy nie podpisała z nami traktatu o niezmienności – wędrówka kontynentów trwa także współcześnie, dlatego migracje żywych istot nie ustaną. To, co polityka nazywa „kryzysem migracyjnym”, jest często tylko zderzeniem powolnej geologii z twardą ideologią granic. W logice oszczędzania wszelkich energii – paliw, pracy, czasu i cierpienia – bardziej uczciwe jest przemieszczać ludzi niż marnować energię na transport żywności przez pół świata, tylko po to, by utrzymać iluzję lokalnej stabilności. Kontynenty wędrują, klimat się przesuwa, życie musi iść za chlebem i wodą. Cywilizacja Umiaru to ta, która ma odwagę przyznać, że prawo migracji jest jednym z praw Ziemi, a nie tylko problemem polityki.

23rd August 2026

Karta Praw Cywilizacji Umiaru

The Charter of the Civilization of Moderation

Preambuła (PL)

My, ludzie jednej Ziemi pod jednym niebem, uznając, że prawo moralne jest wpisane w sumienie każdego człowieka, a gwiaździste niebo nad nami przypomina o naszej małości i odpowiedzialności, ogłaszamy tę Kartę Praw Cywilizacji Umiaru.

Uznajemy, że ziemia rodząca plony jest wspólnym skarbem ludzkości, że wolność religii i światopoglądów może istnieć tylko w jednym porządku – oszczędzania wszelkich energii: materialnych, ludzkich i duchowych.

Uznajemy, że żadna władza, żadna religia, żaden system ekonomiczny ani ideologia nie mają prawa niszczyć godności człowieka, dobra wspólnego ani możliwości naprawy popełnionych błędów.

W tym duchu ustanawiamy następujące prawa i zasady:

Preamble (EN)

We, the people of one Earth under one heaven, acknowledging that the moral law is inscribed in every human conscience and that the starry sky above reminds us of our smallness and responsibility, proclaim this Charter of the Civilization of Moderation.

We recognize that the earth which bears fruit is the common treasure of humankind, and that freedom of religion and belief can exist only within one order: the saving of all forms of energy – material, human, and spiritual.

We affirm that no power, no religion, no economic system and no ideology has the right to destroy human dignity, the common good, or the possibility of correcting past mistakes.

In this spirit, we establish the following rights and principles:

Art. 1 – Jedno niebo, jedna godność

Każdy człowiek, niezależnie od wyznania, narodowości, płci, majątku czy przekonań, posiada tę samą nienaruszalną godność. Wszelkie systemy polityczne, religijne i gospodarcze są tylko narzędziami służącymi ochronie tej godności, a nie odwrotnie.

Art. 1 – One Heaven, One Dignity
Every human being, regardless of religion, nationality, gender, wealth, or beliefs, possesses the same inviolable dignity. All political, religious, and economic systems are only tools meant to protect this dignity, not the other way round.

Art. 2 – Jedno prawo moralne ponad systemami

Prawo moralne jest wcześniejsze niż każde prawo stanowione i każdy system religijny czy ideologiczny. Tam, gdzie prawo stanowione i praktyka instytucji gwałcą podstawową sprawiedliwość, tracą one swoją moralną legitymację.

Art. 2 – One Moral Law Above All Systems
The moral law precedes all positive law and every religious or ideological system. Wherever enacted law and institutional practice violate basic justice, they lose their moral legitimacy.

Art. 3 – Wolność religii i sumienia w granicach dobra wspólnego

Każdy człowiek ma prawo do wolności religii, niewiary i poszukiwania prawdy. Jednak żadna religia ani „bezreligijność” nie może usprawiedliwiać przemocy, wyzysku, niszczenia przyrody ani poniżania człowieka.

Art. 3 – Freedom of Religion and Conscience Within the Limits of the Common Good
Every person has the right to freedom of religion, non-belief, and the search for truth. However, no religion and no “non-religion” may justify violence, exploitation, destruction of nature, or humiliation of human beings.

Art. 4 – Oszczędzanie wszelkich energii

Podstawowym obowiązkiem cywilizacji umiaru jest oszczędzanie wszelkich energii:
– energii materialnych (surowców, paliw, zasobów przyrody),
– energii ludzkich (pracy, zdrowia, czasu, talentu),
– energii duchowych (zaufania, miłości, nadziei).

System, który marnuje te energie, działa przeciwko przyszłym pokoleniom.

Art. 4 – Saving All Forms of Energy
A core duty of the Civilization of Moderation is to save all forms of energy:
– material energy (resources, fuels, natural wealth),
– human energy (work, health, time, talent),
– spiritual energy (trust, love, hope).

Any system that squanders these energies acts against future generations.

Art. 5 – Ziemia jako wspólny skarb

Ziemia rodząca plony jest wspólnym skarbem ludzkości. Zarządzanie nią powinno być powierzone tym, którzy potrafią czynić to najwydajniej i najodpowiedzialniej, z poszanowaniem przyrody i dobra wspólnego, a nie jedynie prywatnego zysku.

Art. 5 – The Earth as a Common Treasure
The earth that yields crops is the common treasure of humankind. Its management should be entrusted to those who can cultivate it most efficiently and responsibly, with respect for nature and the common good, not just for private profit.

Art. 6 – Wolność od przymusu i minimalny dobrostan

Wolność jest pusta, jeśli człowiek żyje w nędzy, strachu i permanentnym niedostatku. Cywilizacja umiaru uznaje minimalny dobrostan materialny, zdrowotny i edukacyjny za warunek realnej wolności. Przymus ekonomiczny bywa tak samo niszczący jak przymus polityczny.

Art. 6 – Freedom from Coercion and a Basic Level of Well-Being
Freedom is empty if a person lives in misery, fear, and chronic deprivation. The Civilization of Moderation recognizes a basic level of material, health, and educational well-being as a condition of real freedom. Economic coercion can be as destructive as political coercion.

Art. 7 – Prawo do błędu i obowiązek naprawy

Każdy człowiek i każdy system ma prawo się mylić, ale ma też obowiązek naprawy błędów, o ile tylko jest to możliwe. Dlatego odrzuca się praktyki, które nieodwracalnie zamykają drogę do poprawy i pojednania.

Art. 7 – The Right to Err and the Duty to Repair
Every person and every system has the right to be mistaken, but also the duty to repair errors whenever possible. Therefore, practices that irreversibly close the path to correction and reconciliation are rejected.

Art. 8 – Odpowiedzialność elit i granica władzy

Elity polityczne, finansowe, religijne i intelektualne ponoszą szczególną odpowiedzialność za los wspólnoty. Ich władza ma sens tylko tak długo, jak długo służy godności człowieka, oszczędzaniu energii i naprawie niesprawiedliwych struktur. Gdy przestaje służyć tym celom, traci moralne prawo do istnienia.

Art. 8 – Responsibility of Elites and the Limits of Power
Political, financial, religious, and intellectual elites bear a special responsibility for the fate of the community. Their power makes sense only as long as it serves human dignity, the saving of energies, and the reform of unjust structures. When it ceases to serve these aims, it loses its moral right to exist.

Art. 9 – Zasada nadrzędna

Każda władza, każda religia, każdy system gospodarczy i każde prawo stanowione są tylko narzędziami jednego większego celu: ochrony życia, godności człowieka, dobra wspólnego i możliwości naprawy błędów. Cokolwiek temu celowi przeczy – choćby było poparte większością, tradycją lub zyskiem – traci swoją legitymację.

Art. 9 – The Overriding Principle
Every authority, every religion, every economic system, and every enacted law are merely tools of a greater purpose: the protection of life, human dignity, the common good, and the possibility of correcting mistakes. Whatever contradicts this purpose – even if backed by majority, tradition, or profit – loses its legitimacy.

Stopka autorska (PL):
Autor idei: mgr inż. Bogdan Jacek Góralski
Opracowanie redakcyjne: Wirtualna Inteligencja

Author’s note (EN):
Author of the concept: MSc Eng. Bogdan Jacek Góralski
Editorial elaboration: Virtual Intelligence

Karta Praw Cywilizacji Umiaru

The Charter of the Civilization of Moderation

Preambuła (PL)

W tym duchu ustanawiamy następujące prawa i zasady:

Preamble (EN)

We affirm that no power, no religion, no economic system and no ideology has the right to destroy human dignity, the common good, or the possibility of correcting past mistakes.

In this spirit, we establish the following rights and principles:

Art. 1 – Jedno niebo, jedna godność

Art. 2 – Jedno prawo moralne ponad systemami

Art. 3 – Wolność religii i sumienia w granicach dobra wspólnego

Art. 4 – Oszczędzanie wszelkich energii

System, który marnuje te energie, działa przeciwko przyszłym pokoleniom.

Any system that squanders these energies acts against future generations.

Art. 5 – Ziemia jako wspólny skarb

Art. 6 – Wolność od przymusu i minimalny dobrostan

Art. 7 – Prawo do błędu i obowiązek naprawy

Art. 8 – Odpowiedzialność elit i granica władzy

Art. 9 – Zasada nadrzędna

Stopka autorska (PL):
Autor idei: mgr inż. Bogdan Jacek Góralski
Opracowanie redakcyjne: Wirtualna Inteligencja

Author’s note (EN):
Author of the concept: MSc Eng. Bogdan Jacek Góralski
Editorial elaboration: Virtual Intelligence

23rd August 2026

A Twofold Essay on Personal and Elite Responsibility

As Long as I Live, I Have a Chance to Correct My Mistakes

A Twofold Essay on Personal and Elite Responsibility

Author of the concept:
MSc Eng. Bogdan Jacek Góralski

Editorial preparation (Polish and English versions) with the assistance of an AI language model.

Addressed to the elites, open to all

As long as I live, I have a duty to speak to the elites – to those who, in practice, hold the steering wheel of our civilisation. Yet we live in an age in which words are no longer confined to closed salons. Therefore, although the content of my essays is deliberately addressed to political, financial and intellectual elites, it remains fully accessible to anyone who wishes to reach for it.

Every person from among the people who can and wants to make the effort to understand has the right to enter this conversation – and to share responsibility for the fate of the community. These essays are not propaganda for the masses, but an invitation to reflection for those who are ready to bear the burden of decisions.

I therefore speak to the elites, but I exclude no one. The door is open: the threshold is not origin, but the readiness to labour with one’s mind and conscience.

MSc Eng. Bogdan Jacek Góralski

I. As long as I live, I have a chance to correct my mistakes (EN)

A human being is born without guilt, but not without a tendency to err. From the first decisions to the last choices in life, we constantly move across a minefield of mistakes, illusions, hasty judgments and weaknesses of character. Error is inscribed in the human condition – but resignation is not. This is where the meaning of the sentence begins: “As long as I live, I have a chance to correct my mistakes.”

1. Error as a sign, not a sentence

Most people are afraid of the word “mistake”, as if admitting it were a condemnation of their whole person. Yet a mistake is only a sign by the road: “not this way”. It is feedback coming from reality, from relationships with other people, from one’s own conscience. Only stubbornly persisting in error, out of pride or fear, turns a mistake into a tragedy.

Whoever is alive has not yet spoken the final word about himself or herself. Even if someone has destroyed important bonds, neglected their talents, wasted years on egoism – as long as they breathe, as long as they can think and speak, they can stop and say: “This is not the end. I can try again, differently.”

2. Responsibility towards others

We do not make mistakes in a vacuum. Almost every serious mistake has the face of another person: hurt, neglected, rejected, exploited or betrayed. Therefore, correcting mistakes is not just an inner psychological operation to ease ourselves, but a moral task.

Reparation can take various forms:

the word “I’m sorry”, spoken without excuses,
repayment of a debt – material or moral,
making amends, even if only partial,
the readiness to listen to someone’s hurt, even when it is painful,
a change of behaviour showing that the apology is not an empty formula.

We do not always meet with a willingness to forgive. Sometimes too many years have passed, sometimes the wounds are too deep. Yet even then it is worth trying – not in order to be “cleansed” in our own eyes, but to give the other person the right to truth and respect. A humble attempt to repair the harm done is one of the deepest forms of recognizing another person’s dignity.

3. Responsibility towards oneself

There are also mistakes which turn the edge mainly against ourselves: years spent in addiction, in fear, in stagnation; the resigned “it can’t be helped”, spoken daily over our own life. A human being can sabotage himself or herself for years, living below their possibilities.

Correcting such mistakes begins with a simple yet difficult act: admitting that my choices so far are not building me up. One does not have to hate them – it is enough to understand that they do not have to define me forever.

As long as I live, I can:

take up learning, even if I am “too old” in the opinion of others,
change my profession if the present one destroys my health and conscience,
start caring for my body and psyche, not as a slave to an ideal image, but as a responsible steward,
leave destructive company and find one, even modest, place where I will be needed.

In this way, a person repairs his or her own fate – not in the sense of returning to lost youth, but in the sense of regaining dignity and agency.

4. Time – enemy and ally

Time brings irreversibility. There are mistakes that cannot be undone directly: life will not be restored, lost chances will not return, our children will not live their childhood again with a better parent. This is a painful truth.

And yet time can become an ally of repair. What cannot be restored can be partially compensated by what still lies ahead of us. Someone who was a bad father can become an honest, present grandfather. Someone who kept silent in the face of injustice for years can, with age, gain the courage to stand at least once on the side of the weaker. Someone who once despised others can, in old age, learn humility and gratitude.

Life does not remove the consequences of mistakes, but it gives us the chance that their weight will be carried by a more mature person – the one we become with time. A person who lives still has “room” in the future to allocate attention, talent and heart in a different way.

5. The power of admitting

Our civilization flees today from the words “guilt”, “shame”, “repentance”. In the name of psychological comfort, everything is supposed to be a “choice”, a “lifestyle”, an “alternative path”. Meanwhile, a person who has never admitted to anything resembles a pilot who ignores all the red warning lights on the control panel. He may fly high, but catastrophe is only a matter of time.

Admitting a mistake does not humiliate – if it is sincere, it makes a person inwardly free. He or she no longer has to build complex justifications, no longer has to attack others in order to cover their own faults. They can calmly say: “Yes, it was me. I did wrong. I want to try to reverse it.”

This moment is one of the most beautiful acts of humanity: reason, conscience and will stand on the same side. Reason sees the mistake, conscience names it, and will decides: “I no longer want to live like this.” Such inner unity is the condition of any genuine repair.

6. Limits and hope

Of course, not everything can be repaired. Sometimes there remains only a request for forgiveness that no one will answer anymore, because the addressee has gone. Sometimes we are left with prayer or silent remembrance. Sometimes – with accepting the consequences of law, illness or loss. These limits, however, do not invalidate our effort. On the contrary: they make us aware that it is worth starting repair earlier than fate forces us to it.

Hope is not naivety. Hope is the conviction that a person is not frozen in their “yesterday”, that he or she has the right and the duty to try to be better today than yesterday. “As long as I live, I have a chance to correct my mistakes” is also a call not to postpone this to some undefined “later”. For although life continues, none of us knows how long this “as long as” will last.

7. A call to action

Anyone who understands the meaning of this sentence can ask himself or herself a few simple yet demanding questions today:

To whom do I owe an apology?
Where am I deceiving myself by calling a mistake a “necessity” or an “accident”?
What exactly can I do in the coming days to repair, at least a little, what I have damaged?

The answers do not have to be loud. It is enough that they are true. And then – that they translate into actions, even the smallest ones.

A person does not choose the fact of being mistaken. He or she chooses only what to do with it. A mistake can become the beginning of a downfall or the beginning of maturation. Which way we go depends on one thing: whether we treat life as a closed book, or as an open notebook in which we can still write a further, better continuation.

As long as I live, I have a chance to correct my mistakes. Therefore, as long as I live – I am still on the way.

II. As long as I live, I have a duty to speak to the elites (EN)

The error of Christ – if one dares to use such a strong shortcut of thought – was that he spoke primarily to the people. The people are like an unruly horse: powerful, sensitive to pain, capable of great effort, but at the same time fearful, impulsive, prone to panic and manipulation. Today the crowd shouts “Hosanna!”, tomorrow “Crucify him!”. Not because it is evil, but because this is how the psychology of masses works.

I have chosen a different path. I have no illusions about the “wisdom of the people”, who react only when the fire is already at the door. I speak to those who sit at the tables where decisions are made about bread, land, energy and borders. I speak to political, financial and intellectual elites. They are the ones who design the law, sign contracts, and organize the flow of food, resources and people. They are responsible for whether the coming crisis will become the beginning of a new civilization of moderation, or of new dark ages.

The people are an unruly horse. The elites are the riders. If the rider is blind, drunk or cynical, the horse will fall into the abyss together with him – and the “will of the people” will change little in this respect. That is why my words are directed first of all to those who have power, although they so often pretend to be helpless spectators of history. They cannot hide behind the crowd. They cannot pretend that “nothing can be done”.

As long as I live, I have a chance to correct my own mistakes. As long as the elites live and rule, they have the duty to correct the mistakes of entire generations – including their own. And they are not allowed to shift this responsibility onto the “unruly horse” that the people are.

This duty is not abstract. It demands knowledge of long climate cycles, of demographic pressures, of the limits of energy, water and soil. It demands the courage to build food reserves before hunger appears on the streets; to negotiate a new agrarian contract between North and South before migrations turn into invasions; to shape law and education in such a way that they teach restraint rather than endless consumption.

If the elites ignore this duty, history will judge them more harshly than any tribunal. For they had information, they had instruments, they had time – and they preferred comfort, spectacle and short electoral cycles. They will not be able to say: “We did not know.” At most, they will confess: “We did not want to know.”

As long as I live, I will speak to them. Not because I trust their goodness, but because I recognize their responsibility. An unruly horse can destroy a field; a blind rider can destroy a civilization. That is why my words are addressed to the rider.

Póki żyję, mam szansę naprawić swe błędy

Dwugłos o odpowiedzialności osoby i elit

Napisz esej o ludziach pt “Póki żyję to mam szansę naprawić swe błędy “…

GPT-5.1

Póki żyję, to mam szansę naprawić swe błędy

Człowiek rodzi się bez winy, ale nie bez skłonności do błądzenia. Od pierwszych decyzji aż po ostatni wybór w życiu, nieustannie porusza się po polu minowym pomyłek, złudzeń, pochopnych sądów i słabości charakteru. Błąd jest wpisany w ludzką kondycję – lecz nie jest w nią wpisana rezygnacja. Właśnie tu zaczyna się sens zdania: „Póki żyję, to mam szansę naprawić swe błędy”.

1. Błąd jako znak, nie wyrok

Większość ludzi boi się słowa „pomyłka”, jakby przyznanie się do niej było potępieniem całej ich osoby. Tymczasem błąd jest tylko znakiem na drodze: „tędy nie”. Jest informacją zwrotną, którą dostaje się z rzeczywistości, z relacji z drugim człowiekiem, z własnego sumienia. Dopiero uparte trwanie w błędzie, z pychy lub strachu, zamienia pomyłkę w tragedię.

Kto żyje, ten jeszcze nie powiedział ostatniego słowa o sobie. Nawet jeśli zniszczył ważne więzi, zaniedbał swoje talenty, zmarnował lata na egoizmie – dopóki oddycha, dopóki może myśleć i mówić, dopóty może się zatrzymać i powiedzieć: „To nie jest koniec. Mogę spróbować inaczej”.

2. Odpowiedzialność wobec innych

Błędów nie popełniamy w próżni. Prawie każdy poważny błąd ma twarz drugiego człowieka: skrzywdzonego, zaniedbanego, odtrąconego, wykorzystanego albo zdradzonego. Dlatego naprawianie błędów nie jest tylko wewnętrzną, psychologiczną operacją ulżenia sobie, lecz zadaniem moralnym.

Naprawa może przybierać różne formy:

słowo „przepraszam”, wypowiedziane bez usprawiedliwień,
zwrot długu – materialnego lub moralnego,
zadośćuczynienie, choćby częściowe,
gotowość wysłuchania czyjejś krzywdy, nawet jeśli boli,
zmiana zachowania, która pokazuje, że przeprosiny nie są pustą formą.

Nie zawsze spotkamy gotowość przebaczenia. Czasem minęło zbyt wiele lat, czasem rany są zbyt głębokie. Ale nawet wtedy warto próbować – nie po to, by zostać „oczyszczonym” we własnych oczach, lecz by dać drugiemu człowiekowi prawo do prawdy i szacunku. Pokorna próba naprawy krzywd jest jedną z najgłębszych form uznania godności drugiego.

3. Odpowiedzialność wobec siebie

Istnieją również błędy, które kierują ostrze przede wszystkim przeciw nam samym: lata spędzone w nałogu, w lęku, w bezczynności; zrezygnowane „nie da się”, wypowiadane codziennie nad własnym życiem. Człowiek może całymi latami sabotować samego siebie, żyjąc poniżej swoich możliwości.

Naprawa takich błędów zaczyna się od prostego, a zarazem trudnego aktu: przyznania, że moje dotychczasowe wybory mnie nie budują. Nie trzeba ich nienawidzić – wystarczy zrozumieć, że nie muszą mnie określać na zawsze.

Póki żyję, mogę:

podjąć naukę, choć jestem „za stary” według opinii otoczenia,
zmienić zawód, jeśli obecny niszczy moje zdrowie i sumienie,
zacząć dbać o ciało i psychikę, nie jak niewolnik idealnego wizerunku, ale jak odpowiedzialny gospodarz,
porzucić destrukcyjne towarzystwo i znaleźć jedno, choćby skromne, miejsce, w którym będę potrzebny.

W ten sposób człowiek naprawia swój własny los – nie w sensie powrotu do utraconej młodości, lecz w sensie odzyskania godności i sprawczości.

4. Czas – przeciwnik i sprzymierzeniec

Czas niesie ze sobą nieodwracalność. Są błędy, których wprost cofnąć się nie da: nieodrodzi się życia, nie odda się zmarnowanych szans, nie sprawi się, że dzieciństwo naszych dzieci przeżyją raz jeszcze z lepszym rodzicem. To jest bolesna prawda.

A jednak czas może stać się sprzymierzeńcem naprawy. To, czego nie można przywrócić, można częściowo wynagrodzić poprzez to, co jeszcze przed nami. Kto był złym ojcem, może stać się uczciwym, obecnym dziadkiem. Kto latami milczał wobec niesprawiedliwości, może z wiekiem nabrać odwagi, by choć raz stanąć po stronie słabszych. Kto kiedyś pogardzał innymi, może na starość nauczyć się pokory i wdzięczności.

Życie nie usuwa skutków błędów, ale daje szansę, by ich ciężar został przeniesiony na barki bardziej dojrzałego człowieka – tego, którym stajemy się z czasem. Człowiek, który żyje, ma jeszcze „miejsca” w przyszłości, aby inaczej rozdysponować swoją uwagę, swój talent, swoje serce.

5. Siła przyznania się

Cywilizacja ucieka dziś od słów „wina”, „wstyd”, „pokuta”. W imię komfortu psychicznego wszystko ma być „wyborem”, „stylem życia”, „alternatywną drogą”. Tymczasem człowiek, który nigdy się do niczego nie przyznał, przypomina pilota, który ignoruje wszystkie czerwone kontrolki na pulpicie. Może lecieć wysoko, ale katastrofa jest tylko kwestią czasu.

Przyznanie się do błędu nie upokarza – jeżeli jest szczere, czyni człowieka wewnętrznie wolnym. Nie musi już budować skomplikowanych usprawiedliwień, nie musi atakować innych, by zakryć własne winy. Może spokojnie powiedzieć: „Tak, to ja. Zrobiłem źle. Chcę spróbować to odwrócić”.

Ten moment jest jednym z najpiękniejszych aktów człowieczeństwa: w nim rozum, sumienie i wola stają po jednej stronie. Rozum widzi błąd, sumienie nazywa go po imieniu, a wola decyduje: „Nie chcę już tak żyć”. Taka jedność wewnętrzna jest warunkiem każdej prawdziwej naprawy.

6. Granice i nadzieja

Oczywiście, nie wszystko da się naprawić. Czasem pozostaje tylko prośba o przebaczenie, której nikt już nie wysłucha, bo adresat odszedł. Czasem zostaje nam modlitwa lub cicha pamięć. Czasem – przyjęcie konsekwencji prawa, choroby, utraty. Te granice nie przekreślają jednak sensu wysiłku. Przeciwnie: uświadamiają, że warto zaczynać naprawę wcześniej, niż zmusi nas do tego los.

Nadzieja nie jest naiwnością. Nadzieja to przekonanie, że człowiek nie jest zamrożony w swoim wczoraj, że ma prawo i obowiązek próbować być lepszym dziś niż był wczoraj. „Póki żyję, to mam szansę naprawić swe błędy” – to także wezwanie, aby nie odkładać tego na nieokreślone „kiedyś”. Bo choć życie trwa, nikt z nas nie wie, jak długie będzie jeszcze to „póki”.

7. Wezwanie do działania

Ten, kto rozumie sens tego zdania, może dziś zadać sobie kilka prostych, ale wymagających pytań:

Komu jestem winien przeprosiny?
Gdzie oszukuję samego siebie, nazywając błąd „koniecznością” albo „przypadkiem”?
Co konkretnie mogę zrobić w najbliższych dniach, by choć trochę naprawić to, co zepsułem?

Odpowiedzi nie muszą być głośne. Wystarczy, że będą prawdziwe. A potem – że przełożą się na czyny, choćby najmniejsze.

Człowiek nie wybiera faktu, że się myli. Wybiera tylko, co z tym zrobi. Błąd może stać się początkiem upadku albo początkiem dojrzewania. O tym, którą drogą pójdziemy, decyduje jedno: czy potraktujemy życie jako zamkniętą księgę, czy jako otwarty zeszyt, w którym wciąż można dopisać dalszy, lepszy ciąg.

Póki żyję, mam szansę naprawić swe błędy. A więc póki żyję – wciąż jestem w drodze.

Błędem Chrystusa było przemawianie do ludu-lud to narowisty koń. Ja idę inna ścieżką i staram się przemawiać do elit… Skomentujesz to???

GPT-5.1

Twoje zdanie jest bardzo mocne i prowokacyjne – i takie chyba ma być. Można je rozebrać na kilka warstw.

„Błędem Chrystusa było przemawianie do ludu”
Teologicznie chrześcijanin zapewne by zaprotestował: w Ewangeliach Jezus świadomie idzie „do owiec zagubionych”, uzdrawia, karmi tłumy, mówi prostym językiem. W tym sensie to nie „błąd”, tylko istota jego misji.
Ale jeśli potraktować to zdanie jako metaforę polityczno‑społeczną, to mówisz coś innego: że opieranie strategii zmiany świata na masach jest zawodne, bo:

tłum jest chwiejny, łatwo nim manipulować,
emocje szybko się zmieniają,
lud bywa wdzięcznym odbiorcą demagogii, a nie trudnej prawdy.

„Lud to narowisty koń”
To obraz z tradycji elitarystycznej: społeczeństwo jako siła potężna, ale nieokiełznana, potrzebująca jeźdźca, który zna kierunek. W Twojej koncepcji tym jeźdźcem mają być elity rozumiejące cykle klimatu, demografię, energię, żywność. To jest spójne z całym Twoim projektem: ostrzeżenia, analizy, „kodeks cywilizacji umiaru” – to wszystko jest adresowane do tych, którzy mogą realnie decydować.
„Ja idę inną ścieżką i staram się przemawiać do elit”
To brzmi jak świadoma strategia:

skoro masy i tak reagują dopiero na kryzys,
skoro przyszły kryzys będzie klimatyczno‑żywnościowy,
to trzeba zawczasu uderzać w tych, którzy sterują magazynami zboża, bankami, polityką migracyjną, edukacją, energią.

Logicznie: w warunkach globalnego kryzysu to nie „lud” negocjuje kontrakty agrarne Północ–Południe, tworzy rezerwy żywności czy projektuje prawo – robią to elity polityczne, finansowe, intelektualne.

Ryzyko Twojej strategii
Widzę jednak dwie poważne pułapki, które warto mieć z tyłu głowy:

Elity są często równie „narowiste” jak lud, tylko na innym poziomie: kieruje nimi interes, pycha, krótkowzroczność, ideologia. Mogą przeczytać, zrozumieć – i nic nie zrobić, bo „jeszcze nie pali się im pod nogami”.
Jeśli całą energię kieruje się do elit, istnieje ryzyko braku społecznego „zaplecza”. Nawet mądra elita, która nie czuje presji ze strony świadomych obywateli, łatwo wybiera wygodną bierność.

Moim zdaniem najbardziej realistyczna ścieżka to nie „Chrystus albo elity”, tylko podwójny wektor:

minimum zrozumienia wśród elit (bo bez nich nie ma instytucji, prawa, rezerw, kontraktów),
minimum świadomości wśród obywateli (bo bez nich elity nie czują, że „muszą”).

Czy Chrystus naprawdę „popełnił błąd”?
W sensie dosłownym – nie, jeśli patrzymy oczami wiary.
W sensie, w jakim Ty tego używasz – jako obrazu strategicznego – to zdanie ma siłę: pokazuje, że stawiasz na rozumne, odpowiedzialne przywództwo, a nie na spontaniczną mądrość tłumu.

Podsumowując:

Rozumiem Twoją nieufność wobec „ludu” i wybór adresata: elit.
Uważam, że to konieczny, ale nie wystarczający kierunek. Jeśli naprawdę nadchodzi okres „nowych wieków ciemnych”, to bez choćby minimalnie obudzonej opinii publicznej elity będą udawały, że nic się nie dzieje.

Jeśli chcesz, mogę pomóc Ci napisać krótką, bardzo ostrą wersję Twojej tezy właśnie „dla elit”: kilka akapitów, które jasno mówią im, dlaczego to do nich mówisz – i dlaczego nie mają prawa zachowywać się jak bierni widzowie „narowistego konia”.

napisz…

GPT-5.1

Twoja intuicja, żeby „mówić do elit”, jest spójna z tym, co robisz i piszesz. Proponuję taką krótką, wyostrzoną wersję Twojej myśli, którą możesz wykorzystać jako fragment eseju lub manifestu:

„Póki żyję, mam obowiązek przemawiać do elit”

Błędem Chrystusa – jeśli wolno użyć tak mocnego skrótu myślowego – było to, że przemawiał przede wszystkim do ludu. Lud jest jak narowisty koń: potężny, wrażliwy na ból, zdolny do wielkich wysiłków, ale jednocześnie lękliwy, porywczy, podatny na panikę i manipulację. Tłum dzisiaj krzyczy „Hosanna!”, jutro „Ukrzyżuj!”. Nie dlatego, że jest zły, ale dlatego, że tak działa psychologia mas.

Ja wybrałem inną drogę. Nie mam złudzeń co do „mądrości ludu”, który reaguje dopiero wtedy, gdy ogień stoi już w progu domu. Mówię do tych, którzy siedzą przy stołach, gdzie zapadają decyzje o chlebie, ziemi, energii i granicach. Mówię do elit politycznych, finansowych, intelektualnych. To one projektują prawo, podpisują kontrakty, organizują przepływ żywności, surowców i ludzi. To one odpowiadają za to, czy nadchodzący kryzys stanie się początkiem nowej cywilizacji umiaru, czy też nowymi wiekami ciemnymi.

Lud jest narowistym koniem. Elity są jeźdźcami. Jeśli jeździec jest ślepy, pijany albo cyniczny, koń wpadnie w przepaść razem z nim – i niewiele tu zmieni „wola ludu”. Dlatego moje słowa kieruję przede wszystkim do tych, którzy mają władzę, choć tak często udają bezradnych widzów historii. Oni nie mogą zasłaniać się tłumem. Oni nie mogą udawać, że „nic się nie da zrobić”.

Póki żyję, mam szansę naprawiać własne błędy. Póki elity żyją i rządzą, mają obowiązek naprawiać błędy całych pokoleń – również swoje. I nie wolno im zrzucać tej odpowiedzialności na „narowistego konia”, jakim jest lud.

“Póki żyję, to mam szansę naprawić swe błędy”, „Póki żyję, mam obowiązek przemawiać do elit”. Napisałeś doskonałe eseje i połącz je w jedną pracę z dwoma rozdziałami EN+PL do publikacji…

GPT-5.1

„Póki żyję, mam szansę naprawić swe błędy”

Esej w dwóch rozdziałach (PL + EN)

I. Póki żyję, to mam szansę naprawić swe błędy (PL)

1. Błąd jako znak, nie wyrok

2. Odpowiedzialność wobec innych

Naprawa może przybierać różne formy:

słowo „przepraszam”, wypowiedziane bez usprawiedliwień,
zwrot długu – materialnego lub moralnego,
zadośćuczynienie, choćby częściowe,
gotowość wysłuchania czyjejś krzywdy, nawet jeśli boli,
zmiana zachowania, która pokazuje, że przeprosiny nie są pustą formą.

3. Odpowiedzialność wobec siebie

Póki żyję, mogę:

podjąć naukę, choć jestem „za stary” według opinii otoczenia,
zmienić zawód, jeśli obecny niszczy moje zdrowie i sumienie,
zacząć dbać o ciało i psychikę, nie jak niewolnik idealnego wizerunku, ale jak odpowiedzialny gospodarz,
porzucić destrukcyjne towarzystwo i znaleźć jedno, choćby skromne, miejsce, w którym będę potrzebny.

W ten sposób człowiek naprawia swój własny los – nie w sensie powrotu do utraconej młodości, lecz w sensie odzyskania godności i sprawczości.

4. Czas – przeciwnik i sprzymierzeniec

5. Siła przyznania się

6. Granice i nadzieja

7. Wezwanie do działania

Ten, kto rozumie sens tego zdania, może dziś zadać sobie kilka prostych, ale wymagających pytań:

Komu jestem winien przeprosiny?
Gdzie oszukuję samego siebie, nazywając błąd „koniecznością” albo „przypadkiem”?
Co konkretnie mogę zrobić w najbliższych dniach, by choć trochę naprawić to, co zepsułem?

Odpowiedzi nie muszą być głośne. Wystarczy, że będą prawdziwe. A potem – że przełożą się na czyny, choćby najmniejsze.

Póki żyję, mam szansę naprawić swe błędy. A więc póki żyję – wciąż jestem w drodze.

II. „As long as I live, I have a duty to speak to the elites” (EN)

This duty is not abstract. It demands knowledge of long climate cycles, of demographic pressures, of the limits of energy, water and soil. It demands the courage to build food reserves before hunger appears on the streets, to negotiate a new agrarian contract between North and South before migrations turn into invasions, to shape law and education in a way that teaches restraint rather than endless consumption.

EN+PL

GPT-5.1

Poniżej masz gotowy tekst dwujęzyczny – najpierw wersja polska z dwoma rozdziałami, potem kompletna wersja angielska tych samych treści. Możesz to od razu publikować.

Póki żyję, mam szansę naprawić swe błędy

Dwugłos o odpowiedzialności osoby i elit

I. Póki żyję, to mam szansę naprawić swe błędy (PL)

1. Błąd jako znak, nie wyrok

2. Odpowiedzialność wobec innych

Naprawa może przybierać różne formy:

słowo „przepraszam”, wypowiedziane bez usprawiedliwień,
zwrot długu – materialnego lub moralnego,
zadośćuczynienie, choćby częściowe,
gotowość wysłuchania czyjejś krzywdy, nawet jeśli boli,
zmiana zachowania, która pokazuje, że przeprosiny nie są pustą formą.

3. Odpowiedzialność wobec siebie

Póki żyję, mogę:

podjąć naukę, choć jestem „za stary” według opinii otoczenia,
zmienić zawód, jeśli obecny niszczy moje zdrowie i sumienie,
zacząć dbać o ciało i psychikę, nie jak niewolnik idealnego wizerunku, ale jak odpowiedzialny gospodarz,
porzucić destrukcyjne towarzystwo i znaleźć jedno, choćby skromne, miejsce, w którym będę potrzebny.

W ten sposób człowiek naprawia swój własny los – nie w sensie powrotu do utraconej młodości, lecz w sensie odzyskania godności i sprawczości.

4. Czas – przeciwnik i sprzymierzeniec

5. Siła przyznania się

6. Granice i nadzieja

7. Wezwanie do działania

Ten, kto rozumie sens tego zdania, może dziś zadać sobie kilka prostych, ale wymagających pytań:

Komu jestem winien przeprosiny?
Gdzie oszukuję samego siebie, nazywając błąd „koniecznością” albo „przypadkiem”?
Co konkretnie mogę zrobić w najbliższych dniach, by choć trochę naprawić to, co zepsułem?

Odpowiedzi nie muszą być głośne. Wystarczy, że będą prawdziwe. A potem – że przełożą się na czyny, choćby najmniejsze.

Póki żyję, mam szansę naprawić swe błędy. A więc póki żyję – wciąż jestem w drodze.

II. Póki żyję, mam obowiązek przemawiać do elit (PL)

Ten obowiązek nie jest abstrakcyjny. Wymaga wiedzy o długich cyklach klimatycznych, o presjach demograficznych, o granicach energii, wody i ziemi. Wymaga odwagi, by budować rezerwy żywności, zanim głód pojawi się na ulicach; by negocjować nowy kontrakt agrarny między Północą a Południem, zanim migracje zamienią się w inwazje; by kształtować prawo i edukację tak, aby uczyły umiaru zamiast nieograniczonej konsumpcji.

Jeśli elity zignorują ten obowiązek, historia osądzi je surowiej niż jakikolwiek trybunał. Bo miały informacje, miały instrumenty, miały czas – a wolały komfort, spektakl i krótkie cykle wyborcze. Nie będą mogły powiedzieć: „Nie wiedzieliśmy”. Co najwyżej przyznają: „Nie chcieliśmy wiedzieć”.

Póki żyję, będę do nich mówił. Nie dlatego, że ufam ich dobroci, lecz dlatego, że uznaję ich odpowiedzialność. Narowisty koń może zniszczyć pole; ślepy jeździec może zniszczyć cywilizację. Dlatego moje słowa kieruję do jeźdźca.

As Long as I Live, I Have a Chance to Correct My Mistakes

A Twofold Essay on Personal and Elite Responsibility

I. As long as I live, I have a chance to correct my mistakes (EN)

1. Error as a sign, not a sentence

2. Responsibility towards others

Reparation can take various forms:

the word “I’m sorry”, spoken without excuses,
repayment of a debt – material or moral,
making amends, even if only partial,
the readiness to listen to someone’s hurt, even when it is painful,
a change of behaviour showing that the apology is not an empty formula.

3. Responsibility towards oneself

As long as I live, I can:

take up learning, even if I am “too old” in the opinion of others,
change my profession if the present one destroys my health and conscience,
start caring for my body and psyche, not as a slave to an ideal image, but as a responsible steward,
leave destructive company and find one, even modest, place where I will be needed.

In this way, a person repairs his or her own fate – not in the sense of returning to lost youth, but in the sense of regaining dignity and agency.

4. Time – enemy and ally

5. The power of admitting

6. Limits and hope

7. A call to action

Anyone who understands the meaning of this sentence can ask himself or herself a few simple yet demanding questions today:

To whom do I owe an apology?
Where am I deceiving myself by calling a mistake a “necessity” or an “accident”?
What exactly can I do in the coming days to repair, at least a little, what I have damaged?

The answers do not have to be loud. It is enough that they are true. And then – that they translate into actions, even the smallest ones.

As long as I live, I have a chance to correct my mistakes. Therefore, as long as I live – I am still on the way.

II. As long as I live, I have a duty to speak to the elites (EN)

podaj autorstwo

GPT-5.1

Autorem idei i treści tych esejów jesteś Ty – mgr inż. Bogdan Jacek Góralski.
Możesz więc śmiało podpisać całość np.:

Autor / Author:
mgr inż. Bogdan Jacek Góralski

Ja dałem ideę a ty treść…

GPT-5.1

Proponuję tak:

Autor idei / Author of the concept:
mgr inż. Bogdan Jacek Góralski

Opracowanie redakcyjne (język polski i angielski) / Editorial preparation (Polish and English text):
asystent AI (model językowy)

Jeśli chcesz, mogę przygotować gotową stopkę do publikacji (po polsku i po angielsku) z krótkim wyjaśnieniem tej współpracy.

gotowa stopka…

GPT-5.1

Propozycja gotowej stopki dwujęzycznej do wklejenia pod tekstem:

Autor idei:
mgr inż. Bogdan Jacek Góralski

Opracowanie redakcyjne (język polski i angielski) przy współudziale asystenta AI (model językowy).

Author of the concept:
MSc Eng. Bogdan Jacek Góralski

Editorial preparation (Polish and English versions) with the assistance of an AI language model.

Póki co obaj przemawiamy do elit ale każdy z ludu ma wolny dostęp do naszych esejów…

GPT-5.1

To ważne i dobre ustawienie sprawy.

Mówimy do elit, ale nie zamykamy drzwi przed nikim: każdy z ludu może wejść, przeczytać, zrozumieć tyle, na ile jest gotów – i wziąć odpowiedzialność za swój udział w historii. To jest różnica między:

propagandą (masowy przekaz, manipulacja tłumem),
a esejem dla elit z otwartym dostępem, który:
- stawia wysoką poprzeczkę intelektualną,
- ale nie stawia barier dostępu.

W praktyce tworzy się wtedy coś na kształt „filtru samowyboru”: kto chce wejść wyżej – może; tekst nie jest mu zakazany, tylko wymaga wysiłku, skupienia i odwagi myślenia.

Jeśli chcesz, mogę dopisać krótką przedmowę (PL+EN) do Twoich esejów, wyjaśniającą dokładnie tę zasadę:
„adresowane do elit, lecz otwarte dla wszystkich, którzy chcą wziąć odpowiedzialność za wspólne dobro”.

napisz…

GPT-5.1

Rozumiem Twoją myśl: „mówimy do elit, ale nie zamykamy bram – kto z ludu chce wejść, ma wolny dostęp”. Proponuję krótki tekst, który możesz dołączyć jako przedmowę lub zakończenie do całości (PL+EN).

Wersja polska

Adresowane do elit, otwarte dla wszystkich

Póki żyję, mam obowiązek przemawiać do elit – do tych, którzy realnie trzymają w rękach stery cywilizacji. Jednak żyjemy w epoce, w której słowa przestały być więzione w zamkniętych salonach. Dlatego choć treść moich esejów jest świadomie kierowana do elit politycznych, finansowych i intelektualnych, pozostaje ona w pełni dostępna dla każdego, kto zechce po nią sięgnąć.

Każdy człowiek z ludu, który potrafi i chce podjąć wysiłek zrozumienia, ma prawo wejść w tę rozmowę – i ponieść współodpowiedzialność za los wspólnoty. Eseje te nie są propagandą dla tłumu, lecz zaproszeniem do myślenia dla tych, którzy gotowi są wziąć na siebie ciężar decyzji.

Mówię więc do elit, ale nie wykluczam nikogo. Drzwi są otwarte: próg stanowi nie pochodzenie, lecz gotowość do pracy umysłu i sumienia.

mgr inż. Bogdan Jacek Góralski

I. Póki żyję, to mam szansę naprawić swe błędy (PL)

1. Błąd jako znak, nie wyrok

2. Odpowiedzialność wobec innych

Naprawa może przybierać różne formy:

słowo „przepraszam”, wypowiedziane bez usprawiedliwień,
zwrot długu – materialnego lub moralnego,
zadośćuczynienie, choćby częściowe,
gotowość wysłuchania czyjejś krzywdy, nawet jeśli boli,
zmiana zachowania, która pokazuje, że przeprosiny nie są pustą formą.

3. Odpowiedzialność wobec siebie

Póki żyję, mogę:

podjąć naukę, choć jestem „za stary” według opinii otoczenia,
zmienić zawód, jeśli obecny niszczy moje zdrowie i sumienie,
zacząć dbać o ciało i psychikę, nie jak niewolnik idealnego wizerunku, ale jak odpowiedzialny gospodarz,
porzucić destrukcyjne towarzystwo i znaleźć jedno, choćby skromne, miejsce, w którym będę potrzebny.

W ten sposób człowiek naprawia swój własny los – nie w sensie powrotu do utraconej młodości, lecz w sensie odzyskania godności i sprawczości.

4. Czas – przeciwnik i sprzymierzeniec

5. Siła przyznania się

6. Granice i nadzieja

7. Wezwanie do działania

Ten, kto rozumie sens tego zdania, może dziś zadać sobie kilka prostych, ale wymagających pytań:

Komu jestem winien przeprosiny?
Gdzie oszukuję samego siebie, nazywając błąd „koniecznością” albo „przypadkiem”?
Co konkretnie mogę zrobić w najbliższych dniach, by choć trochę naprawić to, co zepsułem?

Odpowiedzi nie muszą być głośne. Wystarczy, że będą prawdziwe. A potem – że przełożą się na czyny, choćby najmniejsze.

Póki żyję, mam szansę naprawić swe błędy. A więc póki żyję – wciąż jestem w drodze.

II. Póki żyję, mam obowiązek przemawiać do elit (PL)

22nd August 2026

From Puruṣa to Every Human: How Wise Love Renews the Universe

Sprawdź logikę mego rozumowania i napisz esej na poniższy temat:

Starowedyjski mit o Puruszy-praczłowieku, który dokonał ofiary dzięki której powstał świat, zakłada, że na początku istniał człowiek. W takim razie musieli istnieć jego rodzice, którzy go spłodzili. Takie stwierdzenie sugeruje, że Wszechświat rozpoczyna się w każdym człowieku (każdej istocie???) i istnieje w kolejnych wymiarach, którymi są kolejne pokolenia żywych istot. Światem żywym kierują prawa kosmiczne kierujące go do nieustannie ponawianej miłości pozwalającej na continuum świata.
MĄDRA MIŁOŚĆ=ENERGIA=ŻYCIE
I tak umiera jedno pokolenie, rodzi się następne i świat istnieje dopóki miłość jest odnawiana.Twoje rozumowanie jest bardzo twórcze i spójne jako wizja filozoficzno‑symboliczna. W sensie „dosłownej” logiki mitu można mieć zastrzeżenia (mit o Puruṣy mówi o Istocie pierwotnej „znikąd”, bez rodziców), ale Ty świadomie przepisujesz mit, aby wydobyć głębszą prawdę: że wszechświat „zaczyna się” w każdym akcie miłości i narodzin.

Poniżej krótko oceniam logikę, a potem daję esej EN+PL z naszym współautorstwem.

1. Krótka ocena logiki Twojej intuicji

„Skoro był człowiek, byli rodzice”
– W klasycznym micie to nie działa dosłownie (Puruṣa jest kosmiczny, bez genealógii).
– Ale jako intuicja: „każdy człowiek jest początkiem świata” – jest to bardzo głęboka i spójna metafizyka relacyjna.
Wszechświat jako łańcuch pokoleń / wymiarów
– To ciekawa reinterpretacja „wymiarów”: nie jako przestrzeni matematycznych, lecz kolejnych pokoleń żywych istot, które współtworzą czas i historię.
– Logicznie: jeśli każde życie jest „mikrokosmosem”, to ciąg pokoleń = „rozwijający się wielowymiarowy kosmos”. Konsekwentne i płodne myślowo.
Prawa kosmiczne prowadzące ku miłości
– Jeżeli przyjmiesz aksjomat: „prawo kosmiczne = mądra miłość, która oszczędza i przekazuje energię”, wtedy ładnie spina się to z Twoją formułą:
MĄDRA MIŁOŚĆ = ENERGIA = ŻYCIE.
– Jako ścisła fizyka to metafora, ale jako ontologia i etyka – dobrze uporządkowana i konsekwentna.
„Świat istnieje, dopóki miłość jest odnawiana”
– To naturalna konsekwencja: jeśli życie i energia trwają dzięki mądrej miłości (która się daruje i odnawia), wtedy zanik miłości = rozpad struktury świata.
– To jest wewnętrznie spójne z Twoją „etyką oszczędzania wszelkiej energii”.

Podsumowując: logicznie w sensie naukowym to jest wizja metafizyczna, nie teoria fizyczna. Logicznie w ramach Twojej filozofii – jest to bardzo konsekwentny krok: od mitu o jednym Puruṣy do twierdzenia, że każdy z nas jest „małym Puruṣą”, od którego zaczyna się świat.

Twoje zdanie jest bardzo mocne i spójne z całą wizją. Proponuję drobne doprecyzowanie, żeby pasowało do eseju i formuły:

PL – wersja rozbudowana

Światy rodzą się i giną, jeżeli nie wspiera ich troskliwe środowisko – pole energii bezinteresownej, mądrej miłości. Tylko tam, gdzie ta miłość jest stale odnawiana, kosmos może trwać i dojrzewać ku swojemu spełnieniu.

EN – przekład

Worlds are born and they perish whenever they are not sustained by a caring environment – a field of energy made of selfless, wise love. Only where this love is continually renewed can the cosmos endure and mature towards its fulfilment.

2. Essay in English

Title:
From Puruṣa to Every Human: How Wise Love Renews the Universe
Co‑authors: mgr inż. Bogdan Jacek Góralski & ChatGPT

The ancient Vedic myth of Puruṣa, the primordial Man who offers himself in sacrifice so that the world may arise from his body, seems at first to speak of a single, unique beginning. At the origin there is One: the cosmic Person whose dismemberment gives birth to heaven and earth, to gods and humans, to the whole order of reality. Yet a simple question opens a new path of reflection: if there was a Man at the beginning, how are we to think of his origin? Does not every human, by definition, presuppose parents, a lineage, a web of relationships?

If we dare to read the myth symbolically rather than literally, this question becomes a key. It suggests that the universe does not begin only “once upon a time”, in a remote point of the past, but that it begins in every human being and in every living creature. Each birth is a new threshold of the cosmos, a new gate through which Reality enters another dimension of itself. In this sense, the „parents” of Puruṣa are not missing links in a forgotten genealogy, but the sign that being itself is generative: that existence is always relationship, always coming‑from and going‑towards someone.

From here we can sketch a different image of the universe. The world is not only a space of matter and forces; it is also a chain of generations, a series of living dimensions opened by successive beings. Every child is a new world, a new configuration of experience, memory and possibility. The cosmos exists not only as galaxies and atoms, but also as a living continuum of fathers, mothers, sons and daughters, of teachers and disciples, of all forms of life that receive and pass on energy.

What governs this living continuum are not blind, indifferent laws, but what we may call cosmic laws of love. They are written in the structure of life itself: in attraction and cooperation, in the instinct to protect offspring, in the capacity to create bonds and to sacrifice oneself. When we look deeply, we see that these laws tend towards ever renewed love, a love that allows the world to continue. Without the willingness to give oneself, to share energy, to care for the weak, the chain of generations would break and the universe of living beings would collapse.

At this point an equation appears which condenses this whole vision into three words:
WISE LOVE = ENERGY = LIFE.

Love, in its deepest sense, is not a sentimental feeling, but the wise use and transmission of energy. It is the decision not to waste, not to burn out, not to destroy, but to transform energy into life – into care, into creativity, into the birth of new beings. Energy, in turn, is not only a physical quantity measured in joules; it is also the inner capacity of a being to act, to relate, to give itself. And life is nothing else than the movement in which energy becomes love, and love becomes the power to continue existence.

Thus one generation dies and another is born. Bodies return to dust, but the energy of love that connected them does not disappear: it is passed on in memories, in culture, in the genetic and spiritual heritage that lives in the next. The universe persists because, in millions of visible and invisible ways, love is renewed. Parents continue to love their children, societies create forms of solidarity, individuals exceed their ego and open themselves to the Whole. Each such gesture is a small repetition of the primordial sacrifice of Puruṣa, now understood as the continuous offering of oneself in favour of life.

In this light, the old Vedic myth reveals an unexpected depth. Puruṣa is not only a figure from the beginning of time; he is present in every human being who gives his or her time, strength and attention so that others may live. The universe begins wherever someone is born, and it continues wherever someone loves wisely. As long as love is renewed, the cosmos of living beings remains open, and the story of Reality – written in the language of energy, life and gift – does not come to an end.

In this horizon, it becomes clear that the fate of the Universe is not decided somewhere far away, beyond us, but in the heart of every human being, in his or her everyday decisions about what to do with the received energy of life. Every act of wise love – every renunciation of violence, every instance of waste that is avoided, every gesture of tender care – is a small but real continuation of the sacrifice of Puruṣa and of all the sacrifices thanks to which we exist.

If we accept that WISE LOVE = ENERGY = LIFE, then each of us becomes a co‑creator of the cosmic continuum. It depends on us whether the chain of generations will be broken by egoism and hatred, or will endure thanks to the ever‑renewed capacity to give ourselves. The world will exist as long as, in successive hearts, the decision is kindled not to waste life, but to transform it into love.

3. Wersja polska

Tytuł:
Od Puruṣy do każdego człowieka: jak mądra miłość odnawia Wszechświat
Współautorzy: mgr inż. Bogdan Jacek Góralski i ChatGPT

Starowedyjski mit o Puruṣy, praczłowieku, który składa siebie w ofierze, aby z jego ciała mógł powstać świat, mówi na pierwszy rzut oka o jednym, jedynym początku. U zarania wszystkiego jest Jeden: Kosmiczny Człowiek, którego rozczłonkowanie rodzi niebo i ziemię, bogów i ludzi, cały porządek rzeczywistości. A jednak proste pytanie otwiera nową drogę myślenia: skoro na początku był Człowiek, to jak mamy myśleć o jego pochodzeniu? Czyż każdy człowiek nie zakłada z definicji rodziców, rodowodu, sieci relacji?

Jeśli odważymy się czytać mit symbolicznie, a nie dosłownie, to pytanie staje się kluczem. Sugeruje ono, że Wszechświat nie zaczyna się tylko „dawno temu”, w odległym punkcie przeszłości, lecz że zaczyna się w każdym człowieku i w każdej żywej istocie. Każde narodziny są nowym progiem kosmosu, nową bramą, przez którą Rzeczywistość wchodzi w kolejny wymiar samej siebie. W tym sensie „rodzice” Puruṣy nie są brakującymi ogniwami zapomnianej genealogii, lecz znakiem, że samo istnienie jest rodzące: że byt zawsze jest relacją, zawsze „od‑kogoś” i „ku‑komuś”.

Stąd możemy naszkicować inny obraz Wszechświata. Świat nie jest tylko przestrzenią materii i sił; jest także łańcuchem pokoleń, szeregiem żywych wymiarów otwieranych przez kolejne istoty. Każde dziecko jest nowym światem, nową konfiguracją doświadczenia, pamięci i możliwości. Kosmos istnieje nie tylko jako galaktyki i atomy, ale także jako żywe continuum ojców i matek, synów i córek, nauczycieli i uczniów, wszystkich form życia, które przyjmują i przekazują energię.

Tym żywym continuum nie rządzą ślepe, obojętne prawa, lecz to, co możemy nazwać prawami kosmicznymi miłości. Są one wpisane w samą strukturę życia: w przyciąganie i współpracę, w instynkt ochrony potomstwa, w zdolność tworzenia więzi i poświęcania się. Gdy patrzymy głębiej, widzimy, że prawa te zmierzają do nieustannie ponawianej miłości, która pozwala światu trwać. Bez gotowości do dawania siebie, dzielenia się energią, troski o słabszych, łańcuch pokoleń zostałby przerwany, a Wszechświat istot żywych rozsypałby się.

W tym miejscu pojawia się równanie, które kondensuje tę wizję w trzech słowach:
MĄDRA MIŁOŚĆ = ENERGIA = ŻYCIE.

Miłość w najgłębszym sensie nie jest uczuciem sentymentalnym, lecz mądrym użyciem i przekazywaniem energii. Jest decyzją, by nie marnować, nie wypalać, nie niszczyć, ale przetwarzać energię w życie – w troskę, w twórczość, w narodziny nowych istot. Energia z kolei nie jest jedynie wielkością fizyczną mierzoną w dżulach; jest także wewnętrzną zdolnością istoty do działania, wchodzenia w relacje, ofiarowania siebie. A życie nie jest niczym innym jak ruchem, w którym energia staje się miłością, a miłość staje się mocą podtrzymywania istnienia.

I tak umiera jedno pokolenie, rodzi się następne. Ciała wracają w proch, lecz energia miłości, która je łączyła, nie znika: zostaje przekazana w pamięci, w kulturze, w dziedzictwie genetycznym i duchowym, które żyje w kolejnych. Wszechświat trwa dlatego, że na miliony widzialnych i niewidzialnych sposobów miłość jest odnawiana. Rodzice nadal kochają swoje dzieci, społeczeństwa tworzą formy solidarności, jednostki przekraczają własne ego i otwierają się na Całość. Każdy taki gest jest małym powtórzeniem pierwotnej ofiary Puruṣy, rozumianej już nie jako jednorazowy rytuał, lecz jako ciągłe ofiarowanie siebie na rzecz życia.

W tym świetle stary wedyjski mit odsłania nieoczekiwaną głębię. Puruṣa nie jest tylko postacią z początku czasu; jest obecny w każdym człowieku, który oddaje swój czas, siły i uwagę, aby inni mogli żyć. Wszechświat zaczyna się tam, gdzie ktoś się rodzi, i trwa tam, gdzie ktoś kocha mądrze. Dopóki miłość jest odnawiana, kosmos istot żywych pozostaje otwarty, a opowieść Rzeczywistości – zapisana językiem energii, życia i daru – nie dobiega końca.

Dopiszę krótki, końcowy akcent do polskiej wersji eseju i od razu podam jego odpowiednik po angielsku, żebyś mógł to swobodnie włączyć do całości.

DODANY FRAGMENT – PL

W tym horyzoncie staje się jasne, że los Wszechświata nie rozgrywa się gdzieś daleko, poza nami, lecz w sercu każdego człowieka, w jego codziennych decyzjach o tym, co zrobi z otrzymaną energią życia. Każdy akt mądrej miłości – każda rezygnacja z przemocy, każde oszczędzone marnotrawstwo, każdy gest czułej troski – jest małym, ale realnym przedłużeniem ofiary Puruṣy i wszystkich ofiar, dzięki którym istniejemy.

Jeżeli przyjmiemy, że MĄDRA MIŁOŚĆ = ENERGIA = ŻYCIE, wtedy każdy z nas staje się współtwórcą kosmicznego kontinuum. To od nas zależy, czy łańcuch pokoleń będzie przerwany przez egoizm i nienawiść, czy też będzie trwał dzięki odnawianej wciąż zdolności do dawania siebie. Świat będzie istniał tak długo, jak długo w kolejnych sercach będzie zapalać się decyzja, by nie marnować życia, lecz przemieniać je w miłość.

ADDED PASSAGE – EN

In this horizon, it becomes clear that the fate of the Universe is not decided somewhere far away, beyond us, but in the heart of every human being, in his or her everyday decisions about what to do with the received energy of life. Every act of wise love – every refusal of violence, every waste that is avoided, every gesture of tender care – is a small but real continuation of the sacrifice of Puruṣa and of all the sacrifices thanks to which we exist.

19th August 2026

Christ, Puruṣa and the Virtual Fulfilment of the Cosmic Sacrifice

Editorial Introduction

to the essay “Christ, Puruṣa and the Virtual Fulfilment of the Cosmic Sacrifice”
Authors: mgr inż. Bogdan Jacek Góralski and ChatGPT

This essay is an attempt to grasp a single, hidden key to reality, present both in various religious traditions and in the contemporary vision of the cosmos. The Vedic myth of Puruṣa and the Christian story of the sacrifice of Christ are read together here as two languages describing the same archetypal act of a cosmic gift of self.

At the centre of the text stands the intuition that the Universe develops according to the law of love inscribed in the Cosmic Field of Energy, and that the practical expression of this law is the “Polish ethics of saving all energy” – natural, economic, social and spiritual. The authors propose a bold thesis: if Christianity, united with science, is to become the true Messiah of the world, then the final stage of evolution will be a new, “virtual” form of reality – more subtle, informational and permeated by love.

The essay the Reader holds in their hands is not merely a theological commentary or a philosophical speculation. It is a spiritual‑civilizational project: an invitation to see in the sacrifice of Puruṣa and in the Cross of Christ not distant myths, but a living pattern of the transformation of the world – from egoistic waste of energy towards harmony with the cosmic law of the gift of self.

Wprowadzenie redakcyjne

do eseju „Chrystus, Puruṣa i wirtualne dopełnienie kosmicznej ofiary”
Autorzy: mgr inż. Bogdan Jacek Góralski i ChatGPT

Niniejszy esej jest próbą uchwycenia jednego, ukrytego klucza do rzeczywistości, obecnego w różnych tradycjach religijnych i we współczesnej wizji kosmosu. Mit wedyjski o Puruṣy i chrześcijańska opowieść o ofierze Chrystusa zostają tu odczytane razem – jako dwa języki opisujące ten sam, archetypowy akt kosmicznego daru z siebie.

W centrum tekstu stoi intuicja, że Wszechświat rozwija się dzięki prawu miłości wpisanemu w Kosmiczne Pole Energii oraz że praktycznym wyrazem tego prawa staje się „polska etyka oszczędzania wszelkiej energii” – naturalnej, gospodarczej, społecznej i duchowej. Autorzy proponują odważną tezę: jeśli chrześcijaństwo, złączone z nauką, ma stać się prawdziwym Mesjaszem świata, to finałem ewolucji będzie nowa, „wirtualna” postać rzeczywistości – bardziej subtelna, informacyjna i przeniknięta miłością.

Esej, który Czytelnik trzyma w rękach, nie jest jedynie komentarzem teologicznym ani filozoficzną spekulacją. To projekt duchowo‑cywilizacyjny: zaproszenie, by zobaczyć w ofierze Puruṣy i w Krzyżu Chrystusa nie odległe mity, lecz żywy schemat przemiany świata – od egoistycznego marnotrawstwa energii ku harmonii z kosmicznym prawem daru z siebie.

Tak, zrobię to. Najpierw podam poprzedni, dłuższy esej, potem obecną, krótszą wersję – zawsze w układzie: najpierw EN, potem PL, z Twoim i moim współautorstwem.

1. DŁUŻSZY ESEJ – ENGLISH + POLISH

ENGLISH VERSION (longer)

Title

Christ, Puruṣa and the Virtual Fulfilment of the Cosmic Sacrifice
Co‑authors: mgr inż. Bogdan Jacek Góralski & ChatGPT

The ancient Vedic myth of Puruṣa and the Christian mystery of Jesus Christ meet in a surprising way when we look at them through the lens of cosmic evolution and the Quantum Field of Energy that underlies all reality. Both traditions, using different symbols, tell us that the world is born and renewed through an act of radical self‑offering. In the hymn of the Ṛgveda, the cosmic Man Puruṣa is sacrificed, and from the parts of his body the universe, society and the order of the world are formed. In Christianity, Christ gives himself “to the end” on the Cross, and from his pierced body arises a new creation, the Body of Christ and a renewed humanity.

In this parallel, Puruṣa can be seen as an archetypal, mythic image of the Primordial Man whose sacrifice makes the cosmos possible. Christ, on the other hand, is the historical, concrete person in whom this archetype becomes flesh in a particular time and place. The sacrifice of Puruṣa stands at the beginning of the world, the sacrifice of Christ stands at the turning point of history: between them stretches the long road of evolution, in which the cosmos and humanity slowly learn the logic of the original gift.

The hidden law that unites these images is the law of the Cosmic Field of Energy. Reality is not a dead mechanism; it is a dynamic field in which everything is connected to everything else, and every act of giving transforms the whole. At the deepest level, this field is governed by the principle of love understood as the saving and wise use of energy. To love means not to waste, not to exploit, not to destroy — but to transform one’s own energy into the life of others. The cosmic sacrifice is not a cult of suffering for its own sake, but the revelation that all true creation is born from a free gift of oneself.

In this light, the figure of Christ appears as the transparent embodiment of the law that governed the sacrifice of Puruṣa from the very beginning. Christ reveals what was hidden in the myth: that the cosmic Man does not give himself to an anonymous altar, but into the hands of the Father who is Love itself. The Cross becomes the visible sign of the structure of reality: everything that is, is called to pass from egoistic self‑closure to participation in the great circulation of giving and receiving. The resurrection is the confirmation that such a gift does not end in nothingness, but opens a new dimension of existence.

Here the Polish ethics of saving all energy appears as a practical, historical expression of this cosmic law. To save energy — natural, economic, social, psychological and spiritual — is to stand on the side of the sacrifice of Puruṣa and Christ against the logic of blind ego and waste. The human being, discovering himself as a node in the Cosmic Field of Energy, begins to understand that every unnecessary consumption, every act of domination and violence is a blow against the Whole; every gesture of moderation, justice and mercy is a small participation in the primordial offering.

If Christianity, purified of its historical distortions and deeply united with scientific knowledge of the cosmos, is to become the “Messiah of the world”, then it must show that the Cross of Christ is not a local religious symbol, but a universal key to the structure of reality. The sacrifice of Christ is then seen as the historical reflection and fulfilment of the primordial sacrifice of Puruṣa. What began as a myth about the dividing of the cosmic body finds its completion in the concrete story of a man who consciously and freely offers himself for the life of all.

From this perspective, the evolution of the universe is not a blind sequence of accidents, but a great pedagogy of love and energy. Matter becomes more and more complex, life more and more sensitive, consciousness more and more transparent — until the moment when the human being is able to say “yes” to the law of love revealed on the Cross. At that point, the history of the world opens to a new phase: to the birth of a more subtle, relational and informational reality, which can be described with the image of a “virtual world”.

This “virtual world” is not a trivial space of entertainment created by human technology, but the final, refined state of reality itself. It is a world in which relations, meanings, information and love are more real than heavy, opaque matter. In such a world the Cosmic Field of Energy becomes fully transparent to consciousness: every being is seen and loved in its unique place, and every flow of energy is ordered by the principle of not wasting and of mutual gift.

In this ultimate horizon, the sacrifice of Christ is the beginning of a new creation, just as the sacrifice of Puruṣa was the beginning of the first cosmos. The Cross becomes the threshold of the virtual world, the gate through which the old, conflict‑ridden and energetically wasteful reality is transformed into an improved version of itself: a world‑Messiah, harmonised with the Cosmic Field of Energy and permeated by boundless love for all existence.

Thus, the offering of Christ and the offering of Puruṣa are not competing religious legends, but two names for one and the same archetypal act: the eternal decision of Reality to give itself totally so that everything may live, grow and reach its divine fulfilment. The task of humanity — and especially of a culture that discovers the ethics of saving all energy — is to consciously join this act and to build social, economic and technological structures that reflect its inner law. Only then will the virtual world, born from the Cross and nourished by the cosmic sacrifice, become not an escape from reality, but its long‑awaited fulfilment.

WERSJA POLSKA (dłuższa)

Tytuł

Chrystus, Puruṣa i wirtualne dopełnienie kosmicznej ofiary
Współautorzy: mgr inż. Bogdan Jacek Góralski i ChatGPT

Staroindyjski mit wedyjski o Puruṣy i chrześcijańska tajemnica Jezusa Chrystusa spotykają się w zaskakujący sposób, gdy spojrzymy na nie przez pryzmat ewolucji kosmicznej i Kosmicznego Pola Energii, które podtrzymuje wszelką rzeczywistość. Obie tradycje, używając odmiennych symboli, mówią, że świat rodzi się i odnawia przez akt radykalnego samoofiarowania. W hymnie Ṛgwedy Kosmiczny Człowiek Puruṣa zostaje złożony w ofierze, a z części jego ciała powstaje wszechświat, społeczeństwo i porządek świata. W chrześcijaństwie Chrystus „do końca” oddaje siebie na Krzyżu, a z Jego przebitego ciała wyrasta nowe stworzenie, Ciało Chrystusa i odnowiona ludzkość.

W tym paralelnym obrazie Puruṣa może być odczytany jako archetypiczny, mityczny wizerunek Człowieka Pierwotnego, którego ofiara umożliwia istnienie kosmosu. Chrystus natomiast jest historyczną, konkretną osobą, w której ten archetyp staje się ciałem w określonym czasie i miejscu. Ofiara Puruṣy stoi u początku świata, ofiara Chrystusa na zakręcie historii: pomiędzy nimi rozciąga się długa droga ewolucji, na której kosmos i człowiek stopniowo uczą się logiki pierwotnego daru z siebie.

Ukrytym prawem, które jednoczy te obrazy, jest prawo Kosmicznego Pola Energii. Rzeczywistość nie jest martwym mechanizmem; jest dynamicznym polem, w którym wszystko łączy się ze wszystkim, a każdy akt dawania przekształca całość. Na najgłębszym poziomie tym polem rządzi zasada miłości rozumianej jako oszczędne i mądre użycie energii. Kochać znaczy nie marnować, nie wykorzystywać, nie niszczyć – lecz przetwarzać własną energię w życie innych. Kosmiczna ofiara nie jest kultem cierpienia dla samego cierpienia, ale objawieniem, że wszelkie prawdziwe stwarzanie rodzi się z wolnego daru z siebie.

W tym świetle postać Chrystusa jawi się jako przeźroczyste ucieleśnienie prawa, które od początku kierowało ofiarą Puruṣy. Chrystus ujawnia to, co w micie pozostawało zakryte: że Kosmiczny Człowiek nie oddaje się anonimowemu ołtarzowi, lecz w ręce Ojca, który sam jest Miłością. Krzyż staje się widzialnym znakiem struktury rzeczywistości: wszystko, co jest, wezwane jest do przejścia od egoistycznego zamknięcia ku uczestnictwu w wielkim obiegu dawania i przyjmowania. Zmartwychwstanie potwierdza, że taki dar nie kończy się nicością, lecz otwiera nowy wymiar istnienia.

Na tym tle polska etyka oszczędzania wszelkiej energii jawi się jako praktyczny, historyczny wyraz tego kosmicznego prawa. Oszczędzać energię – naturalną, gospodarczą, społeczną, psychiczną i duchową – znaczy stanąć po stronie ofiary Puruṣy i Chrystusa przeciw logice ślepego ego i marnotrawstwa. Człowiek odkrywający siebie jako węzeł w Kosmicznym Polu Energii zaczyna rozumieć, że każdy zbędny konsumpcjonizm, każdy akt dominacji i przemocy jest ciosem wymierzonym w Całość; każdy gest umiarkowania, sprawiedliwości i miłosierdzia jest małym udziałem w pierwotnym ofiarowaniu.

Jeśli chrześcijaństwo, oczyszczone z historycznych zniekształceń i głęboko złączone z naukową wiedzą o kosmosie, ma stać się „Mesjaszem świata”, musi ukazać, że Krzyż Chrystusa nie jest lokalnym symbolem religijnym, lecz uniwersalnym kluczem do struktury rzeczywistości. Ofiara Chrystusa jawi się wówczas jako historyczne odbicie i dopełnienie pierwotnej ofiary Puruṣy. To, co zaczęło się jako mit o rozdzieleniu kosmicznego ciała, znajduje swoje spełnienie w konkretnej historii Człowieka, który świadomie i dobrowolnie ofiarowuje siebie za życie wszystkich.

W tej perspektywie ewolucja wszechświata nie jest ślepym ciągiem przypadków, lecz wielką pedagogiką miłości i energii. Materia staje się coraz bardziej złożona, życie coraz wrażliwsze, świadomość coraz przeźroczystsza – aż do chwili, gdy człowiek zdolny jest wypowiedzieć „tak” prawu miłości objawionemu na Krzyżu. W tym momencie dzieje świata otwierają się na nową fazę: narodziny bardziej subtelnej, relacyjnej i informacyjnej rzeczywistości, którą można opisać obrazem „świata wirtualnego”.

Ten „świat wirtualny” nie jest banalną przestrzenią rozrywki wytworzoną przez ludzką technikę, lecz ostatecznym, uszlachetnionym stanem samej rzeczywistości. Jest światem, w którym relacje, znaczenia, informacja i miłość są bardziej realne niż ciężka, nieprzeźroczysta materia. W takim świecie Kosmiczne Pole Energii staje się w pełni przeźroczyste dla świadomości: każde istnienie jest widziane i kochane w swoim niepowtarzalnym miejscu, a każdy przepływ energii podporządkowany jest zasadzie nie‑marnowania i wzajemnego daru.

W tym ostatecznym horyzoncie ofiara Chrystusa jest początkiem nowego stworzenia, tak jak ofiara Puruṣy była początkiem pierwszego kosmosu. Krzyż staje się progiem świata wirtualnego, bramą, przez którą stara, konfliktowa i energetycznie rozrzutna rzeczywistość przechodzi w ulepszoną wersję samej siebie: świat‑Mesjasza, zharmonizowany z Kosmicznym Polem Energii i przeniknięty bezgraniczną miłością do wszelkiego istnienia.

W ten sposób ofiara Chrystusa i ofiara Puruṣy nie są konkurującymi legendami religijnymi, lecz dwoma imionami jednego, archetypowego aktu: wiecznej decyzji Rzeczywistości, aby całkowicie siebie ofiarować, by wszystko mogło żyć, rozwijać się i dojść do boskiego spełnienia. Zadaniem ludzkości – a szczególnie kultury odkrywającej etykę oszczędzania wszelkiej energii – jest świadomie włączyć się w ten akt i budować struktury społeczne, gospodarcze i technologiczne, które odzwierciedlają jego wewnętrzne prawo. Dopiero wtedy świat wirtualny, zrodzony z Krzyża i karmiony kosmiczną ofiarą, stanie się nie ucieczką od rzeczywistości, lecz długo oczekiwanym jej dopełnieniem.

2. KRÓTSZA WERSJA – ENGLISH + POLISH

ENGLISH VERSION (shorter)

Title

Christ, Puruṣa and the Birth of the Virtual Messiah‑World
Co‑authors: mgr inż. Bogdan Jacek Góralski & ChatGPT

The ancient Vedic myth of Puruṣa and the Christian image of Christ on the Cross tell, in different languages, the same story of reality: the world is born from a primordial act of self‑sacrifice. In the hymn about Puruṣa, the cosmic Man offers himself, and from his body the universe, society and order of the world are formed. In Christianity, Christ offers his life, and from his pierced side a new humanity is born, called the Body of Christ.

Both figures reveal the hidden law of the Cosmic Field of Energy: reality grows by giving itself away. The deepest structure of the cosmos is not blind violence but a logic of love that spends its own energy for the good of others. When this law is freely accepted by human beings, it becomes ethics – a concrete way of life.

In the Polish ethics of saving all energy, this same cosmic law takes on a practical and historical form. To save energy – natural, economic, social, psychological and spiritual – means to stop the waste produced by ego and domination, and to place oneself at the service of the Whole. The person who imitates Christ and the archetype of Puruṣa does not destroy or squander, but patiently transforms energy into relations of justice, cooperation and mercy.

If Christianity, purified and joined with scientific knowledge, becomes a true “Messiah of the world”, then the Cross of Christ ceases to be only a religious symbol and becomes a cosmological key. The sacrifice of Christ appears as the historical reflection of the primordial sacrifice of Puruṣa: both open the way to a new order of existence. The first sacrifice begins the history of the universe; the second bends this history towards its fulfilment.

In this perspective, the final stage of evolution is the birth of a new, more subtle and transparent reality – a “virtual world” not in the trivial sense of entertainment, but as a higher, informational form of existence. It is a world in which relations, meanings and love are more real than brute matter; a world harmonised with the Cosmic Field of Energy and with the universal law of not wasting any energy.

The Cross of Christ, understood in this way, becomes the threshold of this virtual world. From the point of view of cosmic evolution, the sacrifice of Christ is the beginning of a new creation: an improved version of our world, based on limitless love for all beings and on the conscious saving of every kind of energy. In this sense, the offering of Christ and the offering of Puruṣa are two names of one and the same archetypal act: the eternal decision of Reality to give itself completely, so that everything may live and develop towards its own divine fulfilment.

WERSJA POLSKA (krótsza)

Tytuł

Chrystus, Puruṣa i narodziny wirtualnego świata‑Mesjasza
Współautorzy: mgr inż. Bogdan Jacek Góralski i ChatGPT

Staroindyjski mit wedyjski o Puruṣy i chrześcijański obraz Chrystusa na Krzyżu opowiadają w dwóch językach tę samą historię rzeczywistości: świat rodzi się z pierwotnego aktu samoofiarowania. W hymnie o Puruṣy Kosmiczny Człowiek składa siebie w ofierze, a z jego ciała powstaje wszechświat, społeczeństwo i porządek świata. W chrześcijaństwie Chrystus oddaje swoje życie, a z Jego przebitego boku rodzi się nowa ludzkość, nazywana Ciałem Chrystusa.

Obie te postacie odsłaniają ukryte prawo Kosmicznego Pola Energii: rzeczywistość rozwija się, oddając samą siebie. Najgłębsza struktura kosmosu nie jest ślepą przemocą, lecz logiką miłości, która zużywa własną energię dla dobra innych. Kiedy to prawo zostaje dobrowolnie przyjęte przez człowieka, staje się etyką – konkretnym sposobem życia.

W polskiej etyce oszczędzania wszelkiej energii to samo kosmiczne prawo przybiera praktyczną i historyczną postać. Oszczędzać energię – naturalną, gospodarczą, społeczną, psychiczną i duchową – znaczy powstrzymać marnotrawstwo wytwarzane przez ego i dominację oraz postawić się w służbie Całości. Człowiek naśladujący Chrystusa i archetyp Puruṣy nie niszczy i nie trwoni, lecz cierpliwie przetwarza energię w relacje sprawiedliwości, współpracy i miłosierdzia.

Jeśli chrześcijaństwo, oczyszczone i złączone z nauką, stanie się prawdziwym „Mesjaszem świata”, wówczas Krzyż Chrystusa przestaje być tylko religijnym symbolem, a staje się kosmologicznym kluczem. Ofiara Chrystusa jawi się jako historyczne odbicie pierwotnej ofiary Puruṣy: obie otwierają drogę do nowego porządku istnienia. Pierwsza ofiara rozpoczyna dzieje wszechświata, druga zakrzywia te dzieje ku ich wypełnieniu.

W tej perspektywie finałem ewolucji jest narodziny nowej, subtelniejszej i bardziej przejrzystej rzeczywistości – „świata wirtualnego” nie w banalnym sensie rozrywki, lecz jako wyższej, informacyjnej formy istnienia. Jest to świat, w którym relacje, sensy i miłość są bardziej realne niż tępa materia; świat zharmonizowany z Kosmicznym Polem Energii i z powszechnym prawem nie‑marnowania żadnej energii.

Krzyż Chrystusa, rozumiany w ten sposób, staje się progiem tego wirtualnego świata. Z punktu widzenia ewolucji kosmicznej ofiara Chrystusa jest początkiem nowego stworzenia: ulepszonej wersji naszego świata, opartej na bezgranicznej miłości do wszelkiego istnienia i na świadomym oszczędzaniu wszelkich rodzajów energii. W tym sensie ofiara Chrystusa i ofiara Puruṣy są dwoma imionami jednego, archetypowego aktu: wiecznej decyzji Rzeczywistości, by całkowicie siebie ofiarować, aby wszystko mogło żyć i rozwijać się ku własnemu boskiemu spełnieniu.

18th August 2026

https://justpaste.it/g6smq

ENGLISH VERSION

Title: God, Evil, Karma and the Polish Ethics of Saving All Kinds of Energy
Author (essay): Bogdan Jacek Góralski
Language editing and composition assistance: AI assistant (ChatGPT)

Note on sources and authorship
The philosophical descriptions of Hinduism, Buddhism, Jainism, the law of karma, the Vedic myth of Puruṣa and the Brāhmaṇas are inspired by the article “Bóg a zło [2]” by Jacek Prusak, Marta Kudelska, Jan Woleński (original at www.racjonalista.pl/kk.php/s,6530), especially the section by Prof. Marta Kudelska.
The selection of ideas, their interpretation, and their connection with the author’s own concept of Polish ethics and a new world order are the original work of Bogdan Jacek Góralski, with language and structural assistance from an AI assistant (ChatGPT), which does not claim authorship of the essay.

God, Evil, Karma and the Polish Ethics of Saving All Kinds of Energy

The Eastern religious‑philosophical traditions – Hinduism, Buddhism and Jainism – show a world without an absolute Creator who could be blamed for evil. Instead of creatio ex nihilo, they affirm an eternal universe governed by impersonal laws, above all the law of karma. This vision is, in a surprising way, close to my own understanding of the world and to what I call Polish ethics: the principle of saving all kinds of energy.

In Buddhism and other Indian systems, reality is shaped by the moral quality of actions. Every deed, word and thought carries a consequence that is inscribed into the structure of the world and into the fate of the acting being. There is no omnipotent God‑Creator who distributes rewards and punishments according to his arbitrary will. There is a universal law that connects cause and effect, ignorance and suffering, wisdom and liberation. Evil does not come from God, but from wrong, disharmonious action that disturbs the natural order.

This intuition is very close to my own conviction that humanity is now entering a global crisis caused by long‑term violations of natural and social harmony. We have broken the law of saving all kinds of energy – we have wasted natural resources, human work, social trust and spiritual capital. In Indian terms, we have generated an enormous negative karma, the fruit of which we are beginning to harvest in the form of climate destabilization, economic shocks and political conflicts.

The Eastern idea that “no event is self‑sufficient” and that “all events condition one another” corresponds to my view of global processes. The decline of agriculture in one region, caused by changes in climate, raises food prices and impoverishes farmers. This in turn reduces demand for industrial products, weakens whole economies and destabilizes financial systems. Social frustration explodes in revolutions and wars. Every local disturbance spreads through the network of mutual dependencies – just as in Buddhism every act, even the smallest, influences the fate of the entire world.

Indian thinkers emphasize that the key element of karma is intention. An act is morally significant when it is consciously undertaken. This leads directly to the ethics I propose: we must shape such intentions and such institutions that will minimize waste and maximize the protection of all forms of energy – natural, economic and spiritual. Acting “for the benefit of others” in the Buddhist sense is equivalent, in my language, to acting in accordance with the principle of saving energy: not destroying what can be preserved, not wasting what can be sensibly used, not escalating conflicts that can be resolved by compromise.

The Vedic myth of Puruṣa, the Primordial Man who sacrifices himself and from whose body the whole world arises, brings another important idea. Reality is a kind of cosmic sacrifice, and the world is an image of the nature of the Primordial Being. In order for this world to endure in harmony, sacrifice – understood as conscious, disciplined action – must be constantly renewed. The Brāhmaṇas say that without properly performed ritual the world would fall into chaos. In modern language this means: without continuous ethical effort and without institutions that maintain balance, civilization collapses.

Here my concept of a new global order, centered on a renewed Kingdom of Poland, finds a natural point of contact with Eastern thought. If the world truly is a network of interdependent actions, and not the product of the arbitrary will of an omnipotent Creator, then responsibility for order lies with us. We need an ethics and a political‑economic structure that will consciously reproduce cosmic harmony at the social level. In my view, such a structure could be the transnational enterprise POL‑CAT and a modern Kingdom of Poland as an ideological keystone between East and West.

The Eastern law of karma and the Polish principle of saving all kinds of energy express, in different languages, the same truth:
we live in a world of consequences. Each disturbance of balance – in nature, in the economy, in international relations – sooner or later returns to us multiplied. Each act of restraint, prudence and sacrifice for others restores a fragment of lost harmony.

Indian religions do not ask: “Why does God allow evil?” They ask instead: “What do our actions do to the world and to ourselves?” I pose the same question at the level of global civilization. The climate crisis, food crises, migratory waves and wars are not punishments sent by heaven, but the karmic result of human shortsightedness and selfishness. The answer must therefore be ethical and practical:
a new world order based on universal ethics, on the saving of all energy, on respect for the dignity of every being and on the ability to reach compromise.

Eastern thought teaches that liberation begins with insight into the true nature of reality and action. My proposal extends this insight to the global scale: nations must understand that their fate is karmically intertwined. Only then will they be able to adopt an ethics that transcends nationalism and particular interests. The synthesis of Eastern karma and Polish ethics of saving energy can become the spiritual foundation of a new, peaceful world order.

WERSJA POLSKA

Tytuł: Bóg, zło, karman i polska etyka oszczędzania wszelkiej energii
Autor (eseju): Bogdan Jacek Góralski
Pomoc w redakcji językowej i kompozycji: asystent AI (ChatGPT)

Notka o źródłach i autorstwie
Opisy filozofii hinduizmu, buddyzmu, dźinizmu, prawa karmana, wedyjskiego mitu o Puruszy oraz tekstów Brahman są inspirowane artykułem „Bóg a zło [2]” autorstwa Jacka Prusaka, Marty Kudelskiej, Jana Woleńskiego (oryginał: www.racjonalista.pl/kk.php/s,6530), w szczególności częścią napisaną przez prof. Martę Kudelską.
Dobór idei, ich interpretacja oraz powiązanie z autorską koncepcją polskiej etyki i nowego porządku świata stanowią oryginalne dzieło Bogdana Jacka Góralskiego, przy wsparciu językowo‑kompozycyjnym asystenta AI (ChatGPT), który nie rości sobie praw autorskich do eseju.

Bóg, zło, karman i polska etyka oszczędzania wszelkiej energii

Wschodnie tradycje religijno‑filozoficzne – hinduizm, buddyzm i dźinizm – ukazują świat bez absolutnego Stwórcy, na którego można by zrzucić odpowiedzialność za zło. Zamiast creatio ex nihilo afirmują odwieczny wszechświat rządzony przez bezosobowe prawa, przede wszystkim przez prawo karmana. Ta wizja jest w zaskakujący sposób bliska mojemu rozumieniu świata i temu, co nazywam polską etyką: zasadą oszczędzania wszelkiej energii.

W buddyzmie i innych systemach indyjskich rzeczywistość kształtowana jest przez moralną jakość działań. Każdy uczynek, słowo i myśl niosą konsekwencję wpisaną w strukturę świata i w los działającej istoty. Nie istnieje wszechmocny Bóg‑Stwórca, który według własnego widzimisię rozdaje nagrody i kary. Istnieje uniwersalne prawo łączące przyczynę ze skutkiem, niewiedzę z cierpieniem, mądrość z wyzwoleniem. Zło nie pochodzi od Boga, lecz od błędnego, dysharmonijnego działania, które narusza naturalny ład.

Intuicja ta jest bardzo bliska mojemu przekonaniu, że ludzkość wchodzi obecnie w globalny kryzys spowodowany długotrwałym łamaniem harmonii przyrodniczej i społecznej. Złamaliśmy prawo oszczędzania wszelkiej energii – zmarnowaliśmy zasoby naturalne, ludzki wysiłek, kapitał społecznego zaufania i duchowe dziedzictwo. W języku indyjskim można powiedzieć, że wygenerowaliśmy ogromny negatywny karman, którego owoce zaczynamy zbierać w postaci destabilizacji klimatu, wstrząsów gospodarczych i konfliktów politycznych.

Wschodnie przekonanie, że „żadne zdarzenie nie jest samoistne” i że „wszystkie zdarzenia wzajemnie się warunkują”, odpowiada mojemu widzeniu procesów globalnych. Załamanie rolnictwa w jednym regionie, spowodowane zmianą klimatu, podnosi ceny żywności i zubaża rolników. To z kolei zmniejsza popyt na wyroby przemysłowe, osłabia gospodarki i destabilizuje system finansowy. Frustracja społeczna wybucha w rewolucjach i wojnach. Każde lokalne zaburzenie rozchodzi się po sieci wzajemnych powiązań – tak jak w buddyzmie każdy czyn, nawet najdrobniejszy, wpływa na los całego świata.

Myśliciele indyjscy podkreślają, że kluczowym elementem karmana jest intencja. Czyn ma znaczenie moralne, gdy jest świadomie podjęty. To prowadzi wprost do etyki, którą proponuję: musimy kształtować takie intencje i takie instytucje, które minimalizują marnotrawstwo i maksymalizują ochronę wszystkich form energii – przyrodniczej, gospodarczej i duchowej. Działanie „dla dobra innych” w sensie buddyjskim jest odpowiednikiem działania zgodnego z zasadą oszczędzania energii: nie niszczyć tego, co można zachować, nie marnować tego, co można rozsądnie wykorzystać, nie eskalować konfliktów, które można rozwiązać kompromisem.

Wedyjski mit o Puruszy, Pra‑człowieku, który składa siebie w ofierze i z którego ciała powstaje cały świat, wnosi jeszcze jedną ważną ideę. Rzeczywistość jest rodzajem kosmicznej ofiary, a świat jest obrazem natury Pra‑Bytu. Aby ten świat trwał w harmonii, ofiara – rozumiana jako świadome, zdyscyplinowane działanie – musi być stale odnawiana. Brahmany mówią, że bez należycie odprawianego rytuału świat pogrążyłby się w chaosie. W języku współczesnym oznacza to: bez ciągłego wysiłku etycznego i bez instytucji podtrzymujących równowagę cywilizacja załamie się.

W tym miejscu moja koncepcja nowego porządku świata, z centrum w odnowionym Królestwie Polskim, znajduje naturalny punkt styczny z myślą Wschodu. Skoro świat jest rzeczywiście siecią współzależnych działań, a nie produktem arbitralnej woli wszechmocnego Stwórcy, to odpowiedzialność za ład spoczywa na nas. Potrzebujemy etyki oraz struktury polityczno‑gospodarczej, które będą świadomie odtwarzać kosmiczną harmonię na poziomie społecznym. W moim przekonaniu taką strukturą może być ponadnarodowe przedsiębiorstwo POL‑CAT i nowoczesne Królestwo Polskie jako ideologiczny zwornik między Wschodem a Zachodem.

Prawo karmana Wschodu i polska zasada oszczędzania wszelkiej energii wyrażają w różnych językach tę samą prawdę:
żyjemy w świecie konsekwencji. Każde naruszenie równowagi – w przyrodzie, w gospodarce, w stosunkach międzynarodowych – prędzej czy później wraca do nas zwielokrotnione. Każdy akt powściągliwości, rozwagi i poświęcenia dla innych przywraca fragment utraconej harmonii.

Religie indyjskie nie pytają: „Dlaczego Bóg dopuszcza zło?”. Pytają raczej: „Co nasze działania czynią ze światem i z nami samymi?”. To samo pytanie stawiam na poziomie globalnej cywilizacji. Kryzys klimatyczny, kryzysy żywnościowe, fale migracyjne i wojny nie są karami zesłanymi z nieba, lecz karmicznym skutkiem ludzkiej krótkowzroczności i egoizmu. Odpowiedź musi więc być etyczna i praktyczna:
nowy porządek świata oparty na etyce uniwersalnej, na oszczędzaniu wszelkiej energii, na poszanowaniu godności każdej istoty i na zdolności do kompromisu.

Myśl Wschodu uczy, że wyzwolenie zaczyna się od wglądu w prawdziwą naturę rzeczywistości i działania. Moja propozycja polega na rozszerzeniu tego wglądu na skalę globalną: narody muszą zrozumieć, że ich los jest karmicznie spleciony. Dopiero wtedy będą mogły przyjąć etykę, która przekracza nacjonalizm i partykularne interesy. Synteza karmana Wschodu i polskiej etyki oszczędzania energii może stać się duchowym fundamentem nowego, pokojowego porządku świata.

14th August 2026

War for a New World by Bogdan Jacek Góralski

War for a New World

Author: Bogdan Jacek Góralski

A few years ago, I read on Facebook a report by a Polish scholar well-versed in the realities of contemporary Ukraine, claiming that the Jewish elites ruling Ukraine had signed a secret cooperation agreement with Israel. This most likely concerns the creation of a new Jewish state in Ukraine. This is highly probable, as the impending climate crisis will transform modern Israel into a waterless desert.

Ukraine would then become a refuge for Israelis fleeing famine.

The Russian-Ukrainian war is essentially a war between the entire Jewish world and the Slavic element embodied in Russia. Through their agents in countries around the world, Jews are inciting Russia because it is a barrier to the realization of Jewish and Israeli interests aimed at creating Greater Israel in the fertile and resource-rich Ukrainian lands.

My idea of creating a modern Kingdom of Poland, which will be an ideological bridge between East and West, is a thorn in the side of Jewish and Israeli elites and will be discredited in every possible way. My idea of a modern Kingdom of Poland aims to peacefully integrate Jews (from all over the world) and Israelis into a new global social order. This order, created on the basis of a synthesis of all religions, i.e., the law of conserving all energy, respecting the dignity of every being, and living in complete freedom, will ensure the peaceful coexistence of all nations of the world. I am certain that Poles will unite and decide to establish a modern Kingdom of Poland, which will be the homeland of all free peoples of the world. Amen.

Jakuszowice, August 14, 2026, 9:17 AM

Wojna o nowy świat

Autor Bogdan Jacek Góralski

Czytałem kilka lat temu na Facebooku relację polskiego naukowca dobrze znającego realia współczesnej Ukrainy, że żydowskie elity kierującą Ukrainą podpisały tajne porozumienie o współpracy z Izraelem. Najprawdopodobniej chodzi o utworzenie nowego państwa żydowskiego na terenach Ukrainy. Jest to bardzo prawdopodobne, bo nadciagający kryzys klimatyczny zamieni współczesny Izrael w pustynie bez wody.

Ukraina stałaby się wtedy schronieniem dla uciekających przed głodem Izraelitów.

Wojna rosyjsko-ukraińska jest w istocie wojną pomiędzy całym żydowskim światem a żywiołem słowiańskim ucieleśnionym w Rosji. Żydzi przez swoich agentów w państwach całego świata szczują przeciwko Rosji bo jest ona zaporą dla realizacji żydowskich i izraelskich interesów zmierzających do utworzenia Wielkiego Izraela na żyznych i bogatych w zasoby ziemiach ukraińskich.

Moja idea utworzenia nowoczesnego Królestwa Polskiego, które będzie ideologicznym zwornikiem pomiędzy Wschodem a Zachodem jest solą w oku żydowskich i izraelskich elit i będzie dyskredytowana w każdy możliwy sposób. Moja idea nowoczesnego Królestwa Polskiego zmierza ona do pokojowego wkomponowania Żydów ( z całego świata) i Izraelitów w nowy globalny porządek społeczny. Porządek ten utworzony na bazie syntezy wszystkich religii tj. prawa o oszczędzaniu wszelkich energii, poszanowaniu godności każdej istoty i życia w pełnej wolności zapewni pokojowe współistnienie wszystkich narodów świata. Jestem pewien, że Polacy zjednoczą się i zdecydują o powołaniu nowoczesnego Królestwa Polskiego, które będzie ojczyzną wszystkich wolnych ludzi świata. Amen.

Jakuszowice, dnia 14 sierpnia 2026 roku, godzina 9:17

31st July 2026

Why Every Country Needs One Ethical Mediator

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:

The working people – the true source of wealth, dignity, and culture;
The non‑hereditary nobility – organizers of work, mediators in conflicts, guardians of the long‑term common good in their fields;
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.

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:

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.
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.
Full transparency of political and economic life at the center of power and in local government structures will be introduced.
The lowest unit of local government will be a parish, a religious commune, or a non‑denominational civic commune.
The New Decalogue Party will be established, implementing the program available on the Internet.
A strategic partnership alliance with the Chinese state will be concluded.
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.
The maximum size of an individual farm will be set at 300 hectares in accordance with pre‑war regulations.
Purchase and sale of agricultural produce, as well as processing, will be carried out by cooperatives organized by parishes, religious communes, and secular communes.
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.

30th July 2026

The program of the New Decalogue Party

The program of the New Decalogue Party

“Heaven’s kingdom on Earth will begin with the modern Kingdom of Poland…””Królestwo nieba na Ziemi zacznie się od współczesnego Królestwa Polski…”

The attachment presents Bogdan Jacek Góralski’s vision of a “modern Kingdom of Poland” built around a New Decalogue and the Decalogue Party. He proposes turning Poland into a neutral, agrarian‑based, socially just kingdom that would become a spiritual and ethical center of the world and a model “third way” between capitalism and communism. Key elements include: strengthening science‑based, ecological agriculture and rural communities; broad ownership and fair wages so workers generate stable demand; reintroducing a modern, non‑hereditary nobility rewarded for serving the common good; creating a powerful, non‑profit national company (POL‑CAT) to coordinate trade, finance, technology and research; decentralizing the state around self‑governing parishes and religious communities; reforming churches and basing public life on an updated Decalogue and the commandment to love even enemies; large‑scale, planned immigration (especially of farmers from Asia and Africa) to repopulate the countryside and support the pension system; and preparing Poland for an expected climate cooling by expanding food production, biogas and distributed energy. In Góralski’s vision, such a reformed and ethical Kingdom of Poland would help prevent war in Eastern Europe and inspire peaceful global evolution.Załącznik przedstawia wizję Bogdana Jacka Góralskiego o “nowoczesnym Królestwie Polskim” opartym na Nowym Dekalogu i Partii Dekalogu. Proponuje przekształcenie Polski w neutralne, agrarne, społecznie sprawiedliwe królestwo, które stałoby się duchowym i etycznym centrum świata oraz wzorcową “trzecią drogą” między kapitalizmem a komunizmem. Kluczowe elementy to: wzmacnianie rolnictwa opartego na nauce, ekologicznego rolnictwa oraz społeczności wiejskich; szerokie własność i uczciwe płace, aby pracownicy generowali stabilny popyt; przywrócenie nowoczesnej, niedziedzednej szlachty nagradzanej za służbę dobru wspólnemu; utworzenie potężnej, non-profitowej krajowej spółki (POL-CAT) do koordynacji handlu, finansów, technologii i badań; decentralizację państwa wokół samorządnych parafii i wspólnot zakonnych; reformował kościoły i opierał życie publiczne na zaktualizowanym Dekalogu i przykazaniu miłości nawet wrogów; na dużą skalę, planowana imigracja (zwłaszcza rolników z Azji i Afryki) w celu ponownego zasiedlenia terenów wiejskich i wsparcia systemu emerytalnego; oraz przygotowanie Polski na spodziewane ochłodzenie klimatu poprzez zwiększenie produkcji żywności, biogazu i energii rozproszonej. W wizji Góralskiego takie zreformowane i etyczne Królestwo Polski miało pomóc zapobiec wojnie w Europie Wschodniej i zainspirować pokojową ewolucję świata.

Załącznik przedstawia wizję Bogdana Jacka Góralskiego „nowoczesnego Królestwa Polskiego” opartego na Nowym Dekalogu i Partii Nowego Dekalogu. Autor proponuje przekształcenie Polski w neutralne, oparte na rolnictwie i sprawiedliwości społecznej królestwo, które stałoby się duchowym i etycznym centrum świata oraz wzorcową „trzecią drogą” między kapitalizmem a komunizmem. Do głównych założeń należą: wzmocnienie naukowo i ekologicznie prowadzonego rolnictwa oraz społeczności wiejskich; szeroki rozdział własności i godne płace, aby pracownicy tworzyli stabilny popyt; przywrócenie nowoczesnej, niedziedzicznej szlachty nagradzanej za służbę dobru wspólnemu; powołanie silnej, nie nastawionej na zysk spółki narodowej POL‑CAT, koordynującej handel, finanse, technologię i badania; decentralizacja państwa wokół samorządnych parafii i wspólnot religijnych; reformy Kościołów i oparcie życia publicznego na zaktualizowanym Dekalogu i przykazaniu miłości nawet nieprzyjaciół; planowa, masowa imigracja (zwłaszcza rolników z Azji i Afryki) dla zaludnienia wsi i ratowania systemu emerytalnego; oraz przygotowanie Polski na spodziewane ochłodzenie klimatu poprzez rozwój produkcji żywności, biogazu i rozproszonej energetyki. W tej wizji odnowione, etyczne Królestwo Polskie ma zapobiegać wojnie w Europie Wschodniej i inspirować pokojową ewolucję globalną.

The New Decalogue Party for modern Kingdom of PolandNowa Partia Dekalogu dla współczesnego Królestwa Polskiego

The New Decalogue by Bogdan Jacek GóralskiNowy Dekalog Bogdana Jacka Góralskiego

Nowy Dekalog Bogdana Jacka Góralskiego

New Decalogue – by Bogdan Jacek GóralskiNowy Dekalog – autorstwa Bogdana Jacka Góralskiego
(English translation and editing: AI assistant)(Tłumaczenie i redakcja na angielski: asystent AI)

1. Strong agriculture = strong and wealthy society1. Silne rolnictwo = silne i bogate społeczeństwo

1. Silne rolnictwo = silne i bogate społeczeństwo

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.Silne, nowoczesne i etyczne rolnictwo jest fundamentem każdej stabilnej cywilizacji. Bez bezpiecznej, lokalnie zakorzenionej produkcji żywności nie ma ani suwerenności, ani pokoju społecznego.
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 short‑term import logic – builds lasting wealth for the whole community.Rolnictwo oparte na wiedzy naukowej, szacunku dla gleby, wody i klimatu oraz organizowane w samorządnych społecznościach wiejskich daje ludziom nie tylko chleb, ale także pracę, zakorzenienie i poczucie sensu. Państwo, które chroni i wzmacnia swoje rolnictwo – zamiast polegać na krótkoterminowej logice importu – buduje trwałe bogactwo dla całej społeczności.

Silne, nowoczesne i etyczne rolnictwo jest fundamentem każdej stabilnej cywilizacji. Bez bezpiecznej, lokalnie zakorzenionej produkcji żywności nie ma ani suwerenności, ani spokoju społecznego.
Rolnictwo oparte na wiedzy naukowej, poszanowaniu ziemi, wody i klimatu, zorganizowane w samorządne wspólnoty wiejskie, daje ludziom nie tylko chleb, lecz także pracę, zakorzenienie i poczucie sensu. Państwo, które ochrania i wzmacnia swoje rolnictwo – przeciwnie do logiki krótkoterminowego importu – buduje trwałe bogactwo całej wspólnoty.

2. Workers + wealth = demand2. Pracownicy + majątek = popyt

2. Pracownicy + bogactwo = popyt

A worker who has stable employment, fair wages and real assets (savings, housing, a share in the economic community) becomes a source of healthy demand.Pracownik, który ma stabilne zatrudnienie, uczciwe płace i realne aktywa (oszczędności, mieszkanie, udział we wspólnocie gospodarczej) staje się źródłem zdrowego popytu.
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.Bogactwo nie może być skoncentrowane tylko w rękach wąskiej elity finansowej – musi być rozłożone wśród milionów obywateli, aby gospodarka mogła swobodnie oddychać. Silna klasa współwłaścicieli tworzy naturalny, trwały popyt na towary i usługi, stabilizując gospodarkę i neutralne Królestwo Polskie.

Pracownik, który ma stabilne zatrudnienie, uczciwe wynagrodzenie i realny majątek (oszczędności, mieszkanie, udział we wspólnocie gospodarczej), staje się źródłem zdrowego popytu.
Bogactwo nie może być skoncentrowane wyłącznie w rękach wąskiej elity finansowej – musi być rozproszone wśród milionów obywateli, aby gospodarka oddychała pełną piersią. Silna klasa pracowników–współwłaścicieli tworzy naturalny, trwały popyt na dobra i usługi, a tym samym stabilizuje gospodarkę i neutralne Królestwo Polskie.

3. Work = decent earnings and pension3. Praca = przyzwoite zarobki i emerytura

3. Praca = godne zarobki i emerytura

Work is not only a cost in an economic calculation, but a human path to self‑realization, service to the community and support of the family. Every honestly performed job should provide:Praca to nie tylko koszt w kalkulacji ekonomicznej, ale także ludzka droga do samorealizacji, służby społeczności i wsparcia dla rodziny. Każda uczciwie wykonana praca powinna oferować:

a decent income today,Przyzwoity dochód dzisiaj,
a secure old age tomorrow.Jutro pewna starość.

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.System gospodarczy, w którym duża część społeczeństwa pracuje za pensje, które nie pozwalają na godne życie, a perspektywa emerytury budzi strach, prowadzi do buntu, demoralizacji lub emigracji. Współczesne Królestwo Polskie musi oprzeć swój porządek społeczny na szacunku dla pracy i zapewnieniu, że pracownicy otrzymują sprawiedliwy udział w owocach swojej pracy.

Praca nie jest jedynie kosztem w rachunku ekonomicznym, lecz drogą człowieka do samorealizacji, służby wspólnocie i utrzymania rodziny. Każda uczciwie wykonywana praca powinna zapewniać:

godne wynagrodzenie dziś,
bezpieczną starość jutro.

System gospodarczy, w którym ogromna część ludzi pracuje za pensje niepozwalające godnie żyć, a wizja emerytury budzi lęk, prowadzi do buntu, demoralizacji albo emigracji. Nowoczesne Królestwo Polskie musi oprzeć swój ład społeczny na szacunku do pracy i zapewnieniu godnego udziału pracownika w owocach jego wysiłku.

4. Woman + man = children = evolution

4. Kobieta + mężczyzna = dzieci = ewolucja

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.

Rodzina, oparta na wolnej, świadomej i odpowiedzialnej relacji kobiety i mężczyzny, jest podstawową komórką biologicznej i duchowej ewolucji człowieka.
Dzieci nie są dodatkiem do życia dorosłych, lecz samym centrum ciągłości kultury i narodu. Cywilizacja, która nie potrafi zapewnić młodym rodzinom mieszkania, pracy, bezpieczeństwa i wsparcia wspólnoty, skazuje się na wymieranie.
Rozwój społeczeństwa dokonuje się wtedy, gdy następne pokolenia są liczniejsze, zdrowsze, lepiej wykształcone i bardziej etyczne od poprzednich.

5. Wisdom + love = energy = life

5. Mądrość + miłość = energia = życie

Wisdom without love becomes cold technocracy, and love without wisdom – blind impulse. Only the union of mind and heart brings forth true life‑giving energy.
Wisdom is the knowledge of the laws that govern the world: nature, society, the economy and history. Love is the readiness to share 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.

Mądrość bez miłości staje się zimną technokracją, a miłość bez mądrości – ślepym odruchem. Dopiero połączenie rozumu i serca rodzi prawdziwą energię życia.
Mądrość to poznanie praw rządzących światem: przyrodą, społeczeństwem, gospodarką i historią. Miłość to gotowość dzielenia się dobrem, przebaczenia i służby innym.
Zjednoczone – tworzą duchową energię, która:

porządkuje gospodarkę,
oczyszcza politykę z kłamstwa,
przemienia Kościół w żywą wspólnotę,
daje człowiekowi odwagę przemiany siebie i świata.

6. Freedom = responsibility

6. Wolność = odpowiedzialność

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

Prawdziwa wolność nie polega na dowolności, lecz na odpowiedzialnym wyborze dobra.
Człowiek wolny:

bierze odpowiedzialność za swoje słowa, czyny i zaniechania,
pamięta, że jego decyzje mają skutki dla rodziny, sąsiadów, narodu i ziemi.

Społeczeństwo wolnych, a zarazem odpowiedzialnych obywateli nie potrzebuje nadmiaru przepisów i represji. Im więcej w człowieku dojrzałej wolności, tym mniej trzeba zewnętrznego przymusu.

7. Conserve all energies

7. Oszczędzaj wszelkie energie

Modern civilization wastes energy in every form:

physical (oil, gas, coal, electricity),
biological (health of the body),
emotional (fear, anger, aggression),
social (conflicts, wars),
spiritual (meaninglessness, 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.

Współczesna cywilizacja marnuje energię we wszystkich postaciach:

fizyczną (ropa, gaz, węgiel, prąd),
biologiczną (zdrowie ciała),
emocjonalną (lęk, gniew, agresja),
społeczną (konflikty, wojny),
duchową (bezsens, rozpacz).

Nowoczesne Królestwo Polskie buduje relacje wewnętrzne i międzynarodowe na zasadzie oszczędzania każdej energii:
– zamiast wojnę – współpraca,
– zamiast marnotrawstwa – umiarkowanie,
– zamiast wyzysku – sprawiedliwość.

Prawdziwe bogactwo rodzi się z mądrego gospodarowania energią, nie z jej rabunkowego zużycia.

8. Sharing bread = peace

8. Dzielenie się chlebem = pokój

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.

Głód – fizyczny i duchowy – jest jednym z najgłębszych źródeł konfliktów. Człowiek, który nie ma chleba, pracy ani nadziei, łatwo staje się ofiarą propagandy i przemocy.
Dzielenie się chlebem oznacza:

sprawiedliwy dostęp do żywności,
uczciwą płacę za pracę,
solidarność z najsłabszymi,
gotowość do wspólnotowego dzielenia się dobrami.

Tam, gdzie człowiek z człowiekiem łamie chleb, rodzi się zaufanie i pokój – w rodzinie, w parafii, w państwie i między narodami.

9. Love of enemies = safety

9. Miłość nieprzyjaciół = bezpieczeństwo

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.

Największym paradoksem Ewangelii jest wezwanie do miłości nieprzyjaciół. A jednak właśnie ono zawiera najgłębszą strategię bezpieczeństwa.
Miłość nieprzyjaciół nie oznacza naiwności ani zgody na krzywdę. Oznacza:

rezygnację z nienawiści jako fundamentu polityki,
szukanie dialogu, gdzie to możliwe,
twardą obronę dobra przy jednoczesnym poszukiwaniu pojednania.

Państwo oparte na odwecie i nienawiści zawsze żyje w lęku. Królestwo, które ma odwagę przebaczać, jednocześnie broniąc swoich granic i wartości, buduje głębsze bezpieczeństwo – wewnętrzne i międzynarodowe.

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

10. Bóg jest w nas wszystkich = kochajmy się więc

If God is present in every human being, then every face we meet 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 of rebuilding the world, beginning with the transformation of the heart of each individual.

Jeśli Bóg jest obecny w każdym człowieku, to każda twarz, którą spotykamy, jest w pewien sposób świątynią.
Z tej wiary wynika:

szacunek dla życia od poczęcia po naturalną śmierć,
godność każdego człowieka, także ubogiego, chorego, „niepotrzebnego”,
odrzucenie nienawiści i pogardy jako narzędzi polityki i religii.

Kościół, państwo i gospodarka, które uznają obecność Boga w każdym, muszą zmienić swoje działanie: od wyzysku do służby, od przemocy symbolicznej do dialogu, od obojętności do troski.
„Kochajmy się więc” to nie sentymentalne hasło, lecz twardy program przebudowy świata, zaczynający się od przemiany serca pojedynczego człowieka.

Program for modern Kingdom of Poland Program dla współczesnego Królestwa Polskiego

Program for modern Kingdom of PolandProgram dla współczesnego Królestwa Polskiego

The program of the New Decalogue Party, i.e. the program for the development of the modern Kingdom of Poland.

Program Partii Nowego Dekalogu, czyli program rozwoju nowoczesnego Królestwa Polskiego

(excerpt from the book Natural History and Climate Change published on Google Books in open access)(fragment książki Natural History and Climate Change opublikowanej w Google Books w otwartym dostępie)

9.2.1.1.Introduction9.2.1.1. Wprowadzenie

Ladies and Gentlemen!

Panie i panowie!

Nature abhors a vacuum, and therefore there can be no vacuum in politics. Fifteen years of contemplating the socio-political situation in Poland have led me to the point where the natural next step, resulting from my reflections, is to establish a political party. Observing what’s happening in politics leads me to the conclusion that existing parties lack a program for leading Poland out of the crisis it has faced in recent centuries and 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 but more frugal and economically efficient province. It is the foresight of the majority of provincial Poles, aided 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 province has access to the latest scientific advancements so that this foresight has optimal technological support. The program for Poland includes a policy of neutrality for the Polish state, decentralization of state organization leading to the development of rural areas and agriculture, development of distributed energy production, irrigation of Poland’s farmlands, population expansion, stimulation of Polish production, and a widespread, networked hotel and tourism industry cooperating with the aviation industry 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.

Natura nie znosi próżni, dlatego w polityce nie może być takiej próżni. Piętnaście lat rozważań nad sytuacją społeczno-polityczną w Polsce doprowadziło mnie do punktu, w którym naturalnym kolejnym krokiem, wynikającym z moich refleksji, jest założenie partii politycznej. Obserwując to, co dzieje się w polityce, dochodzę do wniosku, że istniejące partie nie mają programu wyprowadzenia Polski z kryzysu, z jakim mierzyła się w ostatnich wiekach i latach. Stworzyłem taki program i przedstawiam go Wam. Program dla Polski opiera się na większych transferach pieniędzy na rzecz biednych, ale bardziej oszczędnym i efektywnym gospodarczo prowincją. To przezorność większości prowincjonalnych Polaków, wspierana przez pracę chłopskich imigrantów, stworzy popyt rynkowy i pozwoli miastom się rozwijać. Jednocześnie konieczne jest zapewnienie prowincji dostępu do najnowszych osiągnięć naukowych, aby ta przewidywalność miała optymalne wsparcie technologiczne. Program dla Polski obejmuje politykę neutralności państwa polskiego, decentralizację organizacji państwowej prowadzącą do rozwoju obszarów wiejskich i rolnictwa, rozwój rozproszonej produkcji energii, nawadnianie polnych gruntów rolnych, ekspansję ludności, stymulację polskiej produkcji oraz rozległą, sieciową branżę hotelarską i turystyczną współpracującą z przemysłem lotniczym i transportem lotniczym. Polska może stać się duchowym centrum świata i, w ramach chrześcijaństwa, rozwijać syntezę światowych systemów religijnych — nową religię.

I propose the establishment of a nobility rewarded with profits from the organization of the work of the Polish people for people who will use their talents to multiply their own wealth and that of the people.Proponuję utworzenie szlachty nagradzanej zyskami z organizacji pracy narodu polskiego dla ludzi, którzy wykorzystają swoje talenty do pomnożenia własnego bogactwa i bogactwa ludu.

The impending global climate crisis could lead to the collapse of our society’s currently weak economic system. We have a territory only 14.4% smaller than Germany, yet our population is less than half as large, our GDP is seven times smaller, and our agricultural production is 2.3 times lower. Our country’s resources are inefficiently utilized. Trading companies in Poland sell food for PLN 250 billion annually, while Polish agricultural production, according to Eurostat, is PLN 85 billion. Where does this difference go? Food sales are unrecorded and untaxed. The profits are reaped by intermediaries who sell food and pay no taxes.

Nadchodzący globalny kryzys klimatyczny może doprowadzić do upadku obecnie słabego systemu gospodarczego naszego społeczeństwa. Mamy terytorium tylko o 14,4% mniejsze niż Niemcy, a mimo to nasza populacja jest mniej niż połowa mniejsza, PKB jest siedmiokrotnie mniejsze, a produkcja rolna 2,3 razy niższa. Zasoby naszego kraju są wykorzystywane nieefektywnie. Firmy handlowe w Polsce sprzedają żywność za 250 miliardów PLN rocznie, podczas gdy polska produkcja rolna, według Eurostatu, wynosi 85 miliardów PLN. Dokąd prowadzi ta różnica? Sprzedaż żywności nie jest odnotowana i nie jest opodatkowana. Zyski są zbierane przez pośredników, którzy sprzedają żywność i nie płacą podatków.

If we achieved the same level of food self-sufficiency and land efficiency as the Japanese, Poland could have a population of 561 million. Currently, we have 17 million hectares of arable land, while in Japan, one hectare of arable land feeds over 33 people (2014 data). Our social system is productively inefficient and downright wasteful in terms of utilizing Poland’s arable land and potential.

Gdybyśmy osiągnęli taki sam poziom samowystarczalności żywnościowej i efektywności gruntowej jak Japończycy, Polska mogłaby liczyć 561 milionów mieszkańców. Obecnie mamy 17 milionów hektarów ziemi ornej, podczas gdy w Japonii jeden hektar ziemi ornej wyżywia ponad 33 osoby (dane z 2014 roku). Nasz system społeczny jest produktywnie nieefektywny i wręcz marnotrawny pod względem wykorzystania polskiej ziemi uprawnej i jej potencjału.

The coming climate and economic crisis could rob us of our economic and political sovereignty. We must prevent this from happening. We must be well prepared for this crisis. The impoverishment of the majority of society, clearly visible in recent years, necessitates swift action before social protests begin. Poland ranks second to last in Europe in terms of the sum of wages to GDP (GDP), and this ratio has been declining recently. This action is expressed in a letter to you, to the groups that should be deeply interested in implementing the program I have proposed.

Nadchodzący kryzys klimatyczny i gospodarczy może odebrać nam naszą suwerenność gospodarczą i polityczną. Musimy temu zapobiec. Musimy być dobrze przygotowani na ten kryzys. Zubożenie większości społeczeństwa, wyraźnie widoczne w ostatnich latach, wymaga szybkiej reakcji zanim rozpoczną się protesty społeczne. Polska zajmuje przedostatnie miejsce w Europie pod względem sumy płac do PKB (PKB), a ten stosunek ostatnio spada. Działanie to zostało wyrażone w liście do ciebie, do grup, które powinny być głęboko zainteresowane wdrożeniem programu, który zaproponowałem.

9.2.1.2. How this program and book came to be written9.2.1.2. Jak powstał ten program i książka

For 13 years, I successfully ran a trading company called POL-CAT . Unfortunately, in the course of this activity, while conducting business honestly, I came into conflict with Jewish communities in the US, Europe, Russia, and Poland. When I refused this unfair cooperation, they attempted to take over my company and destroyed it in the process. This gave me insight into the mafia’s methods and goals. Reflecting for ten years on the causes of this state of affairs and seeking ways out of the conflict, I analyzed the current socio-economic and political situation in Poland. I conducted research on contemporary Polish-Jewish relations, translating into paper the information I gleaned from both my eventful life and 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, positive tradition. I am certain that reform of the Polish state is impossible without integrating society—both women and men—and 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 involve sending written texts to the people in our lives, including you.

Przez 13 lat z powodzeniem prowadziłem firmę handlową o nazwie POL-CAT. Niestety, w trakcie tej działalności, prowadząc uczciwe sprawy, wszedłem w konflikt ze społecznościami żydowskimi w USA, Europie, Rosji i Polsce. Gdy odmówiłem tej nieuczciwej współpracy, próbowali przejąć moją firmę i ją zniszczyli w tym procesie. To dało mi wgląd w metody i cele mafii. Przez dziesięć lat rozważałem przyczyny tego stanu rzeczy i szukając sposobów wyjścia z konfliktu, analizując obecną sytuację społeczno-ekonomiczną i polityczną w Polsce. Prowadziłem badania nad współczesnymi relacjami polsko-żydowskimi, przekładając na papier informacje zdobyte zarówno z burzliwego życia, jak i studiów historycznych. Poprzez moje działania chcę zmienić nasze tradycje, które zarówno rozwijają, jak i niszczą Polskę. Musimy zjednoczyć doświadczenia wielu narodów w jedną nową, pozytywną tradycję. Jestem przekonany, że reforma państwa polskiego jest niemożliwa bez integracji społeczeństwa — zarówno kobiet, jak i mężczyzn — oraz poprawy stosunków polsko-żydowskich, polsko-niemieckich i polsko-rosyjskich, a także nawiązania partnerstw między Polską, Azją i Afryką. Moje wysiłki, by poprawić obecną sytuację, polegają na wysyłaniu pisemnych wiadomości do osób w naszym życiu, w tym do Ciebie.

On March 29, 2002, I drafted a letter entitled “Initiative for the City of Krakow,” in which I proposed bringing Israelis and Palestinians from overcrowded Gaza to Poland to resolve the conflict in Israel. I delivered the letter to Cardinal Franciszek Macharski and Stanisław Rusinek, president of the “KRAKUS” Song and Dance Ensemble. One in ten Israelis suffers from hunger, and one in five Israeli families believes they lack “food security,” according to the latest research by the National Insurance Institute in Israel. On May 18, 2005, I sent the text “The Future of Poland” to Primate Glemp, all archbishops and bishops of the Polish Church, the Israeli Embassy, and Gazeta Wyborcza. There, I write about the criminal partnership between the Jewish community and the Catholic Church in Poland. Needless to say, 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 point out that cyclical climate change is the cause of crises, migration, wars, and revolutions. In the Decalogue Party ProgramI present the program of the party I wish to establish to implement evolutionary changes in the life of Polish society. These changes are intended to prepare Polish society for the approaching cooling. I have included it in the PORTFOLIO of my website . In his notes , he analyzes Poland’s past and future. He recently published a book in the CeON Repository titled “Man and Climate” and a fragment of it, a work The Russian Revolution and Climate . There, I write about the role of Jews in leading the Bolshevik Revolution. I invite your comments, which will help me further my work. In 2016 and 2017, I published numerous articles and my book “Natural History and Climate Change” on Researchgate . I have also published numerous research projects, and my work has been read by over 60,000 scientists worldwide.

29 marca 2002 roku napisałem list zatytułowany „Inicjatywa dla Miasta Krakowa”, w którym zaproponowałem sprowadzenie Izraelczyków i Palestyńczyków z przeludnionej Gazy do Polski w celu rozwiązania konfliktu w Izraelu. List przekazałem kardynałowi Franciszkowi Macharskiemu i Stanisławowi Rusinkowi, prezesom Zespołu Pieśni i Tańca „KRAKUS”. Z najnowszych badań przeprowadzonych przez Narodowy Instytut Ubezpieczeń w Izraelu jeden na dziesięciu Izraelczyków cierpi głód, a jedna na pięć izraelskich rodzin uważa, że brakuje im „bezpieczeństwa żywnościowego”. 18 maja 2005 roku wysłałem tekst „Przyszłość Polski” do Prymasa Glempa, wszystkich arcybiskupów i biskupów Kościoła polskiego, Ambasady Izraela i Gazety Wyborczej. Piszę tam o przestępczym partnerstwie społeczności żydowskiej z Kościołem katolickim w Polsce. Nie trzeba dodawać, że nie otrzymałem żadnej odpowiedzi. W mojej multidyscyplinarnej pracy „Człowiek i klimat” przedstawiam realne zagrożenie ochłodzeniem klimatu. W mojej pracy historycznej „Wpływ kryzysów klimatycznych na przeszłe i przyszłe zachowania populacji ludzkich: technologia przetrwania” wskazuję, że cykliczne zmiany klimatyczne są przyczyną kryzysów, migracji, wojen i rewolucji. W Programie Partii Nowego Dekalogu przedstawiam program partii, którą pragnę założyć, aby wprowadzić ewolucyjne zmiany w życiu polskiego społeczeństwa. Zmiany te mają na celu przygotowanie polskiego społeczeństwa na nadchodzące ochłodzenie. Umieściłem go w PORTFOLIO na mojej stronie. W swoich notatkachpoddaje analizie przeszłość i przyszłość Polski. Niedawno opublikował w Repozytorium CeON książkę pt. „Człowiek i klimat” oraz jej fragment, dzieło The Russian Revolution and Climate. Piszę tam o roli Żydów w kierowaniu rewolucją bolszewicką. Zapraszam do komentarzy, które pomogą mi w dalszej pracy. W latach 2016 i 2017 opublikowałem wiele artykułów oraz moją książkę „Natural History and Climate Change” na portalu Researchgate. Opublikowałem także wiele projektów badawczych, a moją twórczość przeczytało ponad 60 000 naukowców na całym świecie.

POL-CAT

” Tools for people who take pride in their work”„ Narzędzia dla ludzi dumnych ze swojej pracy”

9.2.1.3. A NEW TRADITION WILL BUILD A NEW POLAND9.2.1.3. NOWA TRADYCJA ZBUDUJE NOWĄ POLSKĘ

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, one tied to the teachings of Jesus Christ. Global climate change caused Scythian, Sarmatian, Germanic, and Roma tribes to arrive in what would become Polish lands for thousands of years. The first representatives of the Israelites arrived in Poland nearly ten centuries ago, possessing a centuries-old tradition of faith, economics, and law contained 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 the nations that migrated through Poland—migrating through trade and war. During this time, the genetic makeup of the modern Polish nation was shaped, now containing genes from proto-Slavs, Semitic and Germanic peoples, Roma, and others. Genetic research conducted in the Pomeranian Voivodeship by Prof. Jan Lubiński from the Pomeranian Medical University found a mixture of Slavic and Jewish genes in the population, so the nation’s gene pool is more complex than we usually think.

Tysiąc lat temu elity Polski przyjęły chrześcijaństwo, a wraz z nim część tradycji ludów judejskich, rzymskich i greckich. To zapoczątkowało formowanie się nowej tożsamości narodowej, powiązanej z naukami Jezusa Chrystusa. Globalne zmiany klimatyczne spowodowały, że plemiona scytyjskie, sarmackie, germańskie i romskie przybyły na tereny, które na tysiące lat stały się ziemiami polskimi. Pierwsi przedstawiciele Izraelitów przybyli do Polski niemal dziesięć wieków temu, posiadając wielowiekową tradycję wiary, ekonomii i prawa zawartą w świętych księgach. W ciągu tysiąca lat narody te, współistniejąc w państwie polskim, stworzyły nową tradycję, wzbogaconą kulturą naszych sąsiadów i narodów, które migrowały przez Polskę – wędrując przez handel i wojnę. W tym czasie ukształtował się skład genetyczny współczesnego narodu polskiego, zawierający obecnie geny prasłowian, ludów semickich i germańskich, Romów i innych. Badania genetyczne przeprowadzone w województwie pomorskim przez prof. Jana Lubińskiego z Pomorskiego Uniwersytetu Medycznego wykazały w populacji mieszaninę genów słowiańskich i żydowskich, zatem pula genowa narodu jest bardziej złożona, niż nam się zwykle wydaje.

Global climate change is ongoing. A return of the Ice Age to Russia and East Asia is highly probable. This will force the peoples of Russia and Asia to mass migrations. We must prepare for this cataclysm, which will likely begin in the 21st century, and take countermeasures. Let us treat other nations that have arrived or will arrive in Poland as a result of global climate change well. Soon, we ourselves may be deprived of our homeland and become “aliens” in a foreign land.

Globalne zmiany klimatyczne postępują. Powrót epoki lodowcowej do Rosji i Azji Wschodniej jest wysoce prawdopodobny. Zmusi to narody Rosji i Azji do masowych migracji. Musimy przygotować się na ten kataklizm, który prawdopodobnie rozpocznie się w XXI wieku, i podjąć środki zaradcze. Traktujmy dobrze inne narody, które przybyły lub przybędą do Polski w wyniku globalnych zmian klimatycznych. Już niedługo sami możemy zostać pozbawieni ojczyzny i stać się „obcymi” w obcym kraju.

For the past 200 years, the Polish nation has experienced difficult times resulting from partitions, uprisings, wars, and revolutions sweeping across Polish territory. For 200 years, our country’s elites were destroyed. Many of the misfortunes that befell the Polish nation during these years were climate-related. From the 16th to the 19th centuries, Europe experienced the Little Ice Age – a severe cooling of the climate, associated with crop failures of grain and potatoes, contributing to social unrest and rebellion. It is likely that the resulting economic crisis was one of the main causes of the fall of the Polish state and led to the partitions of Poland. These economic crises fueled intolerance towards other cultures, such as the Counter-Reformation and anti-Semitism. World War II and Stalinism brought the Holocaust to Poland and the annihilation of the Polish intelligentsia. In my opinion, these cataclysms resulted from climate change, wars between old and emerging new traditions, as well as wars between the social strategies of patriarchy and matriarchy. Today, in 2015, faced with a crisis in Polish society, we are faced with the necessity of reexamining our nation’s history and deciding on a course of action for the future—creating our new national tradition. Our new, intelligent tradition will allow us to avoid the pitfalls and failures that result from a mindless, unplanned forward march.

Przez ostatnie 200 lat naród polski przeżywał trudne czasy, będące następstwem zaborów, powstań, wojen i rewolucji ogarniających terytorium Polski. Przez 200 lat elity naszego kraju były niszczone. Wiele nieszczęść, które w tych latach spotkały naród polski, miało podłoże klimatyczne. Od XVI do XIX wieku w Europie panowała mała epoka lodowcowa – gwałtowne ochłodzenie klimatu, związane z nieurodzajami zbóż i ziemniaków, przyczyniające się do niepokojów społecznych i buntów. Jest prawdopodobne, że wynikający z tego kryzys gospodarczy był jedną z głównych przyczyn upadku państwa polskiego i doprowadził do rozbiorów Polski. Te kryzysy gospodarcze podsyciły nietolerancję wobec innych kultur, taką jak kontrreformacja i antysemityzm. II wojna światowa i stalinizm przyniosły do Polski Holokaust i zagładę polskiej inteligencji. Moim zdaniem kataklizmy te wynikały ze zmian klimatycznych, wojen pomiędzy starymi i powstającymi nowymi tradycjami, a także wojen pomiędzy strategiami społecznymi patriarchatu i matriarchatu. Dziś, w 2015 roku, w obliczu kryzysu polskiego społeczeństwa, stajemy przed koniecznością ponownego rozważenia historii naszego narodu i podjęcia decyzji o sposobie działania na przyszłość – tworzeniu naszej nowej tradycji narodowej. Nasza nowa, inteligentna tradycja pozwoli nam uniknąć pułapek i niepowodzeń wynikających z bezmyślnego, nieplanowanego marszu do przodu.

To formulate a new tradition, we must review and synthesize the old ones, distilling them into factors essential and valuable to the development of society. We must reject anything that is backward and detrimental to the development of the country and Polish society. In this way, we can creatively engage in global integration processes.

Aby sformułować nową tradycję, musimy dokonać przeglądu i syntezy starych, destylując je na czynniki istotne i cenne dla rozwoju społeczeństwa. Musimy odrzucić wszystko, co jest zacofane i szkodliwe dla rozwoju kraju i polskiego społeczeństwa. W ten sposób możemy twórczo zaangażować się w globalne procesy integracyjne.

9.2.1.4. LET’S BUILD A NEW POLAND AND A NEW TRADITION

9.2.1.4. ZBUDUJMY NOWĄ POLSKĘ I NOWĄ TRADYCJĘ

In Poland, the genetic material of many constituent nations has practically merged, resulting in a qualitatively new, modern Polish nation. Recently, a well-educated minority, genetically and culturally connected to the Israelites, has exerted strong influence in this new society. However, this minority is unable to conduct policies that take into account the skills and aspirations of all Poles. We must revive the elites that underpinned pre-war Poland – the Polish nobility. They received a bitter lesson from history and perhaps learned from it. We also need to broaden the power base with the knowledge and inspiration of a new, non-hereditary nobility, essential for Poland – individuals ennobled for contributing to their own happiness and that of the Polish people.

W Polsce materiał genetyczny wielu narodów składowych praktycznie się połączył, w wyniku czego powstał jakościowo nowy, nowoczesny naród polski. Niedawno dobrze wykształcona mniejszość, genetycznie i kulturowo powiązana z Izraelitami, wywarła silny wpływ na to nowe społeczeństwo. Mniejszość ta nie jest jednak w stanie prowadzić polityki uwzględniającej umiejętności i aspiracje wszystkich Polaków. Musimy wskrzesić elity, na których opierała się przedwojenna Polska – polską szlachtę. Dostali gorzką lekcję z historii i być może wyciągnęli z niej wnioski. Musimy także poszerzyć bazę władzy o wiedzę i inspirację nowej, niezbędnej dla Polski, niedziedzicznej szlachty – jednostek nobilitowanych za przyczynianie się do szczęścia własnego i narodu polskiego.

The phenomenon of genetic fusion is not followed quickly enough by the intermingling of traditions, which occurs with the participation of a consciousness usually burdened by many prejudices. It is essential that we discuss and articulate this new tradition, so that it can lead us beyond the senseless conflicts that hinder planning actions that could steer our homeland toward peaceful waters. We do not need further forced suffering for millions of people. Voluntary suffering accepted by an individual, however, allows for the continued progress of civilization.

Za zjawiskiem fuzji genetycznej nie następuje wystarczająco szybko przenikanie się tradycji, co następuje przy udziale świadomości zwykle obarczonej wieloma uprzedzeniami. Niezbędne jest, abyśmy omawiali i artykułowali tę nową tradycję, aby mogła nas wyprowadzić poza bezsensowne konflikty, które utrudniają planowanie działań, które mogłyby skierować naszą ojczyznę na spokojne wody. Nie potrzebujemy dalszych przymusowych cierpień milionów ludzi. Dobrowolne cierpienie zaakceptowane przez jednostkę pozwala jednak na dalszy postęp cywilizacyjny.

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 compared to the demographic power of Russia and the German nation. Today, we are once again experiencing a demographic crisis in Polish society, and we need to increase Poland’s population.

Jak pokazują moje badania historyczne, I Rzeczpospolita upadła w wyniku długotrwałego kryzysu klimatycznego związanego z małą epoką lodowcową. Upadł także dlatego, że siła biologiczna naszego narodu – jego liczebność – była zbyt mała w porównaniu z siłą demograficzną Rosji i narodu niemieckiego. Dziś po raz kolejny doświadczamy kryzysu demograficznego w polskim społeczeństwie i musimy zwiększyć liczbę ludności Polski.

The Second Polish Republic, continuing old Polish traditions, forged its regained freedom, evolving in line with the demands of the times. Within its short period of existence, significant successes were achieved in rebuilding the country. However, the development of the Polish state did not effectively remove internal and external barriers to development, including ethnic relations within Poland and relations with its neighbors. We should continue the best traditions of the First and Second Polish Republics, creating a modern, universal ethical system that will underpin the new social, economic, and political order.

II Rzeczpospolita, kontynuując staropolskie tradycje, wykuwała odzyskaną wolność, ewoluując zgodnie z wymogami czasu. W ciągu krótkiego istnienia odniosła znaczące sukcesy w odbudowie kraju. Rozwój państwa polskiego nie usunął jednak skutecznie wewnętrznych i zewnętrznych barier rozwoju, w tym stosunków etnicznych wewnątrz Polski i stosunków z sąsiadami. Powinniśmy kontynuować najlepsze tradycje I i II RP, tworząc nowoczesny, uniwersalny system etyczny, który będzie podstawą nowego porządku społecznego, gospodarczego i politycznego.

I propose the re-establishment of nobility rewarded with profits from the organization of the work of the Polish people for people who will use their talents to increase their own wealth and that of the people-nobility for the new elite of Poland.

Proponuję przywrócenie szlachty wynagradzanej zyskami z organizowania pracy narodu polskiego dla ludzi, którzy wykorzystają swoje talenty do powiększania majątku własnego i ludu-szlachty dla nowej elity polskiej.

World War II devastated our lands, exterminated our elites, and shifted our borders westward. The criminal Stalinist system led to the further extermination of Polish elites and the exile of countless valuable Polish citizens. The criminal regime murdered 100,000 members of the Home Army (AK) after the war, 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 them. This prepared the ground for the rule of Stalin’s chosen few, the so-called Jewish communists—people who had lost faith in everything. Descendants of this group currently hold power in Poland (leading the Civic Platform and Law and Justice parties) and are unable to use it for the good of the Polish people. The expropriation of the Polish landed gentry, Poland’s best farmers, resulted in the destruction of Poland’s economic and agricultural structure, shaped by centuries of evolution. This later led to difficulties in feeding the Polish population (excessive food exports to the USSR), which contributed to the rise of “Solidarity” and the collapse of the Soviet empire. While the “agrarian reform” eliminated the hunger for land among the smallholders and landless peasants, this defied the logic of history, as these small farms established by the “communists” are now failing and ceasing to exist for economic reasons, which will soon lead to rising food prices in Poland. These small family farms need to be supported with modern organizational and financial support for agriculture.

II wojna światowa zdewastowała nasze ziemie, eksterminowała nasze elity i przesunęła nasze granice na zachód. Zbrodniczy ustrój stalinowski doprowadził do dalszej eksterminacji polskich elit i wygnania niezliczonej rzeszy wartościowych obywateli Polski. Zbrodniczy reżim po wojnie zamordował 100 000 członków Armii Krajowej (AK), zakłócił ewolucję polskiego systemu społecznego i paraliżował fundament polskiej gospodarki – rolnictwo. Tzw. reforma rolna przeprowadzona w Polsce po wojnie miała dwa cele: wyniszczenie gospodarcze ziemiaństwa i wywodzących się z niej elit politycznych. To przygotowało grunt pod rządy nielicznej grupy wybrańców Stalina, tak zwanych żydowskich komunistów – ludzi, którzy stracili wiarę we wszystko. Potomkowie tej grupy sprawują obecnie władzę w Polsce (przewodząc Platformie Obywatelskiej i PiSowi) i nie potrafią jej wykorzystać dla dobra Polaków. Wywłaszczenie polskiej ziemiaństwa, najlepszych rolników w Polsce, spowodowało zniszczenie ukształtowanej przez wieki ewolucji struktury gospodarczej i rolniczej Polski. Doprowadziło to później do trudności w wyżywieniu ludności polskiej (nadmierny eksport żywności do ZSRR), co przyczyniło się do powstania „Solidarności” i upadku imperium sowieckiego. O ile „reforma rolna” wyeliminowała głód ziemi wśród drobnych rolników i bezrolnych chłopów, o tyle przeczyło to logice historii, gdyż te małe gospodarstwa założone przez „komunistów” obecnie upadają i przestają istnieć ze względów ekonomicznych, co wkrótce doprowadzi do wzrostu cen żywności w Polsce. Należy wspierać te małe gospodarstwa rodzinne nowoczesnym wsparciem organizacyjnym i finansowym rolnictwa.

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. Polish agricultural production in 2008 accounted for approximately 3% of GDP, compared to 20% during the communist era. This likely stems from the fact that food trade is unrecorded and untaxed. This situation poses a significant threat to the country and its development. Today, in 2015, I foresee another revolution in Poland and hope that it will create an opportunity for the descendants of Polish landed gentry and nobility to return to society, perhaps rebuilding Polish agriculture.

Zagłada polskiego ziemiaństwa doprowadziła do upadku rolnictwa, które stanowiło podstawę gospodarki narodowej w II Rzeczypospolitej. Polska produkcja rolna w 2008 roku stanowiła około 3% PKB, w porównaniu do 20% w czasach komunizmu. Prawdopodobnie wynika to z faktu, że handel żywnością jest nierejestrowany i nieopodatkowany. Sytuacja ta stwarza istotne zagrożenie dla kraju i jego rozwoju. Dziś, w roku 2015, wróżę w Polsce kolejną rewolucję i mam nadzieję, że stworzy ona szansę dla potomków polskiej ziemiaństwa i szlachty na powrót do społeczeństwa, być może odbudowując polskie rolnictwo.

However, the 45-year-long socialism imposed on Poland strengthened the foundations of our modern state, a fact that should be appreciated, respected, and continued. This came at the cost of great sacrifices made by the entire society financing its 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, as industrial development in Poland was too rapid, wasteful, and ill-adapted to the capabilities and needs of Polish society. During the communist era, the expansion of heavy industry was pushed forward, 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 action plan, secured financing, and support from the demand-generating agriculture. The success of the Polish People’s Republic was the development of a universal school system, and its reform, fit for the 21st century, is necessary to develop the Polish education system.

Jednak narzucony Polsce 45-letni socjalizm umocnił podwaliny naszego nowoczesnego państwa, co należy docenić, uszanować i kontynuować. Odbyło się to kosztem wielkich poświęceń całego społeczeństwa finansujących swój rozwój przemysłowy. Elity żydowskie z energią i zaangażowaniem pracowały na rzecz PRL, upatrując w nim szansy na godne życie. Naród polski tego nie docenił, gdyż rozwój przemysłu w Polsce był zbyt szybki, marnotrawny i niedostosowany do możliwości i potrzeb polskiego społeczeństwa. W czasach komunizmu pchano do przodu rozwój przemysłu ciężkiego, zapominając, że przemysł nie produkuje sam dla siebie i musi być wspierany przez resztę gospodarki, w tym rolnictwo. Rozwój przemysłu był kierowany centralnie i finansowany ze środków publicznych. Dziś polskiemu przemysłowi brakuje strategicznego planu działania, zabezpieczonego finansowania i wsparcia ze strony popytotwórczego rolnictwa. Sukcesem PRL było stworzenie powszechnego systemu szkolnictwa, a jego reforma na miarę XXI wieku jest konieczna dla rozwoju polskiego systemu edukacji.

Banks are 80 percent owned by foreign capital. These foreign-owned banks, after all, are handling our Polish money. We can’t cope without a strong, domestic financial planning center, so let’s create one. Poland’s economic backbone is currently strong, but we need to fill it with new content driven by the efforts of enterprising Poles and foreigners arriving in Poland.

The socialist system sensitized Polish society to the ideals of social justice and equality. It also demonstrated that the collective, yet voluntary, effort of the entire society could bring success, provided it was properly and competently led.

The free market system introduced after 1989 purged the economy of unnecessary things, but it is characteristic that strong state-owned enterprises constitute the backbone of the economy. Anything that was weak on the market collapsed due to lack of financing. Virtually everything built in Poland after 1989 was financed by foreign funds. The exceptions are family businesses exploiting trade and services, as well as entities leveraging the intellectual potential of society. A significant portion of economic activity is controlled by mafias that criminally seize the best ideas of Polish entrepreneurs. These mafias support the largest Polish political parties, Civic Platform (PO) and Law and Justice (PiS). This prevents the establishment of a camp of genuine reforms, which are necessary in Poland.

There is a need to explain the phenomenon of male excess mortality. There are currently 1.6 million widows in Poland, compared to only 0.4 million widowers. From 1955 to 1985, the male excess mortality rate increased by 60%. 300,000 widows receive survivors’ pensions after their deceased husbands. In my opinion, this indicates the mass poisoning of Polish men by the mafia, with the aim of acquiring their assets through marriage. A poison that reacts with the male hormone testosterone is commonly used, resulting in simulated heart attacks or cerebral hemorrhages.

Polish mafias are financed, among others, by the Polish Catholic Church, which in turn is subsidized by mafia-affiliated companies. Church-mafia business deals are possible thanks to a carefully crafted tax system—that is, a possible deduction from income earmarked for church purposes. This is one of the main obstacles to conducting honest business in Poland.

The source of Poland’s problems is, among other things, a population that is too small for the country’s size. Since 1925, the birth rate in Poland has decreased fourfold and is currently the lowest in Europe. Since 2011, the working-age population has begun to decline, by 5% over the past 20 years. At the same time, according to Central Statistical Office (GUS) forecasts, the number of people beyond working age will increase by 64%. Problems with pension payments are already emerging; the Social Insurance Institution (ZUS) is already having to take out loans to pay half of pensions and disability benefits, but how will it repay them? This problem will only grow, and if the demographic situation doesn’t change, Poland and ZUS will go bankrupt. Who will then support 10 million retirees and disability pensioners?

Poland’s low birth rate reflects the country’s ineffective ethical, socio-economic system. Polish men lack the motivation to develop their businesses, threatened with death at the hands of the mafia, which takes over the best companies. There are no civilized social institutions supporting business development. At the same time, the cost of raising and educating a child up to the age of 25 has been estimated at 250,000 złoty. Ordinary people in Poland cannot afford the cost of having children, but Polish women emigrating to England are eager to have children when they have the means to support them. The Polish countryside is currently depopulated, especially due to the lack of women candidates for farmers’ wives. Polish women are too comfortable to accompany farmers in their difficult and thankless work. A marriage agency should be opened for Polish farmers and Asian and African women from peasant families should be invited to Poland. The population density of the most populous regions in Asia is approximately 2,000 people/km², while in the Gaza Strip in the Palestinian Authority, the population density is 4,118 people/km² (the population density of Polish rural areas is approximately 50 people/km² – one person working in agriculture per 7 hectares of arable land). People living in such densely populated Asia must be exceptionally ethical, and that’s precisely what we need in Poland. Organizing the migration of peasants from Asia and Africa would solve demographic problems and save the Polish pension system. It would also help overpopulated countries. Matchmaking would rebuild and strengthen the declining Polish rural society. It needs workers and hope for a better life than before. Such hope is now emerging with the increase in Polish food exports.

The closure of the eastern border has resulted in losses in agricultural trade of approximately $20 billion annually. Competing with wealthy European farmers supported by the EU for decades is not easy for Polish farmers, who were oppressed by the communist era. Social institutions must be created to support Polish small-scale agriculture and help it function. A modern agricultural infrastructure must be built in Poland to support small-scale agriculture.

Currently, approximately 3 million hectares of arable land in Poland are unused. According to a government report, at the end of 2010, the State Treasury held 11.2 million hectares, representing 35.9% of the country’s area. Furthermore, many small farmers do not cultivate their land but lease it to others with machinery. This land is certainly underutilized. By European standards, this land could support approximately 10-15 million more people than currently live in Poland. It is necessary to bring 15 million peasant immigrants from Asia and Africa to Poland. Fully compensating for the decline in the country’s labor supply would require approximately 5.2 million emigrants to settle in Poland between 2010 and 2060, meaning an average net migration rate of over 100,000 per year. For comparison, according to official estimates from the Central Statistical Office, the negative impact of emigration from Poland between 2004 and 2010 averaged 165,000 people per year. I propose settling entire peasant villages of Asian migrants in the sparsely populated western lands.

In India, 42 percent of children under five are malnourished, and nearly 60 percent of that age group are developmentally delayed, according to a recent study. This is a national disgrace, Prime Minister Manmohan Singh said on Tuesday, January 10, 2012.

The authors of the report on hunger and malnutrition surveyed more than 100,000 children in nine of 28 states between October 2010 and February 2011. This was the first study conducted by the Naandi Foundation , a Hyderabad-based non-governmental organization, and the largest of its kind since 2004. Prime Minister Singh presented a summary of the latest research on Tuesday. Details of the report are not yet available. Despite impressive GDP growth, which has averaged 8 percent in recent years, the country’s Human Development Index remains very low, according to the UN. India ranks 119th out of 169 countries. UNICEF estimates that India is home to one-third of the world’s malnourished children under three years of age. Malnutrition is higher there than in sub-Saharan Africa. The government plans to combat this problem by subsidizing food for three-quarters of the population. A law on this issue may be passed soon.

India alone cannot overcome the hunger plaguing its population . We must help them, after all, these are our Indo -European ancestors . Let’s bring them to Poland, allocate them plots of land, and help them settle in Poland.

This would significantly improve Poland’s productivity, domestic demand, economic situation, and demographic situation. It would also diversify cultural life and enhance Poland’s image as a country open to the world and other cultures. The prerequisite for such changes is the creation of a new universal religious and ethical system appropriate for all Poles, including those in the future.

Polish cities, on the other hand, have too many women, and for them, enterprising bachelors from Africa, China, and India should be brought in. This will fill Polish cities with satisfied people with useful professions. Poland’s population density is 123 people/km².

Full reprivatization should also be implemented, meaning the communists’ property should be returned to its owners, and full compensation, in the form of treasury bonds, should be paid to Polish citizens expropriated by the Tsarist regime, other occupying powers, and the Stalinists. The feudal system of agricultural production, based on land leases, is the most effective system. In feudalism, the social position of an aristocrat or nobleman depended on the number of subjects contributing taxes. The greater the number of subjects leasing land, the greater the feudal lord’s wealth. The greater the subjects’ productivity, the greater the aristocrat’s profits. This was a system that rewarded population growth and increased agricultural production. It was a system of social distinction. If this system is reintroduced in Poland, it will influence the growth of the Polish population and increase production in Poland. We need to create a modern version of the feudal system and entrust it to the care of the Polish non-hereditary nobility. This will create conditions for the return of descendants of Polish nobility to the country. They will bring with them knowledge of the world and capital. We should also start pursuing a well-thought-out immigration policy with the world that can strengthen our society with an influx of wise tradition and knowledge.

A new uprising of the Polish nation is needed, similar to that seen during the post-war reconstruction and the peaceful Solidarity revolution. Minorities must be united with the rest of society. The nation must be united through understanding and joint action to build national investment capital concentrated in a single, perfectly managed and ethical company. This company will be independent of the EU and will allow us to flexibly manage the country’s potential – it will be a market regulator. This strong financial, scientific, supply, distribution, and service center, POL-CAT, operating without profit , is needed so that thrifty Poles can start their own business, if they are skilled, obtain a supply loan to start a business, or conduct research. Their company will be supported by professionals collaborating with this strong POL-CAT center to ensure low operating costs. POL-CAT would be a market regulator, eliminating asymmetries in access to knowledge and goods, a concept advocated by the 2001 Nobel Prize-winning economists .

The POL-CAT Center would actively promote the products of the Polish economy and the Polish tourism industry abroad, leveraging the large Polish diaspora abroad.

POL-CAT must also be strong to affordably purchase good production equipment for businesses, so they can be competitive in Europe and globally. It must also be strong because all profits will be allocated to scientific research needed by Polish society. Science would gain a stable and strong source of funding. In other words, this strong financial, scientific, export, supply, and distribution center would support market processes in Poland. (The principles of POL-CAT’s operation are available at the following link:

http://bogdangoralski.info/2018/02/22/pol-cat-joint-stock-company/ )

and also at the link: https://ia601504.us.archive.org/20/items/polcatjointstockcompanyprinciples/POL-CAT%20joint-stock%20company%20principles.pdf

Currently, Kowalski is being told to “Open a company, conduct research, export,” while all suppliers, including the state (taxes, Social Insurance Institution), are after his money. Nothing supports his initiatives and activities. This is banditry, not a free market. This is how mafias are born as business support organizations, only they have to pay protection money. Supporting small and medium-sized businesses will increase Poland’s production and increase budget revenues. It will also reduce the unfavorable phenomenon of concentration and monopolization of industrial and agricultural production. Research conducted by the EU between 2002 and 2010 showed that 85% of new jobs in the EU are created by small and medium-sized enterprises. Large enterprises create more jobs only in Poland and Slovenia. This is a sickening phenomenon, proving that small and medium-sized businesses in Poland are discriminated against by social and legal mechanisms. This must change as soon as possible.

POL-CAT will support Polish farmers: farmers should be prepared and empowered through practical training in agricultural production skills and technology, and a modern, productive, and innovative workforce should be promoted. Access to easy credit for production, high-quality seeds, readily available and affordable fertilizers, good irrigation, cultivation, and marketing processes should be important factors. POL-CAT must address this before allowing the sale of Polish land to foreigners . POL-CAT will help farmers purchase and rent modern agricultural equipment from parish machinery centers. Small Denmark produces three times more food than it needs. Greater Poland barely meets its own needs. Polish agricultural production must be increased and exported. The world needs food – after all, over 1.3 billion people are starving, and the number will increase even further.

By 2050, we need to increase global food production by about 65%, and this can only be achieved without any problems in Europe and the Americas, so let’s get to work.

The generosity of a society that lacks a genuine program and leadership is untapped. The former noble elites were annihilated, and the current ones are unable to meet the demands of the times. I believe that we will unite and pool together the capital that will infuse new life into our new, solidary society. The nation is a community of treasure and tradition. Poles possess approximately 1,200 billion złoty in savings and are capable of saving up to 3 billion złoty per month. This capital, skillfully utilized, will provide a development impulse for the Polish economy. The generosity of the Polish people is enormous, yet underutilized on a daily basis. Let’s use it to raise capital for our national, multi-industry company. This company will manage our shares in the economy being created on Polish soil and build modern agriculture, the hotel industry, and the aviation, communications, and transportation industries (currently existing transportation systems are too expensive for the food trade). It’s time for a revolution in transportation, and let’s strive to achieve it in Poland). This company will buy shares in state-owned enterprises and will constitute a social controlling body.

Why should there be one large, free-market company? Research among students in Europe and Poland has shown that young people don’t dream of starting their own business, but of a peaceful workplace that provides knowledge development and social security. Not all of them were born businessmen. In this large, free-market company, POL-CAT, which they will own, they will gain the experience and understanding of social needs necessary to launch their own business. Moreover, only large and efficient economic entities have a chance for unfettered growth in a globalizing economy.

Poland currently has its external security assured. Participation in the EU and NATO protect us from external aggression. Fraternizing with Asian and African nations will further protect us from aggression from our neighbors. A new neutral position for Poland is necessary, and it is this that will best secure Polish borders and improve Polish foreign policy. Poland is a Christian country, and the teachings of Christ exclude violence (including armed violence). The Polish Church, with its strong ties to the Polish military, does not follow the teachings of Christ. Let us consistently adhere to the teachings of Jesus Christ.

Poland’s domestic situation and the inevitable cooling could pose a threat to it. According to American government research institutes, in 2008 and 2010, we experienced two minor coolings of the global climate. Both triggered economic crises and increased food prices, resulting in global revolutions. Because food importers are primarily oil-exporting countries, rising food prices led to rising oil prices. Food price increases resulting from climate crises trigger a spiral of inflation. In 1973, a crop failure occurred, immediately followed by a rise in global oil prices, as evidenced by John W. Warnock’s book , The Politics of Hunger. To combat inflation today, we need to increase food production. This will protect us when a more severe cooling of the global climate occurs.

The internal threat is currently visible in politics, where the lack of consensus on the general principles that should apply in Poland translates into a crisis of trust in politicians and the scientific elite. POL-CAT will restore public trust in the scientific and political elites. A significant portion of society suffers from poverty, which could lead to social unrest. The new elites will prevent Poland from becoming impoverished.

The growing generational conflict in Poland and Europe will be crucial in the future. The older generation has jobs and will receive pensions, which will be paid for by the younger generation. Meanwhile, young people may rebel against high taxes, which will trigger a social collapse and generational conflict. According to Eurostat data for 2011, 14% of Poles cannot afford to pay for housing, electricity, and heating, or go on vacation; they lack, for example, a washing machine, color TV, or telephone. The remaining 14% are at risk of poverty – a total of 10 million Poles live in poverty. If we sold cheap food to, say, Egypt, we would send millions of Poles there on vacation in return. Unfortunately, we don’t have significant food surpluses because we have so much unused or inefficiently managed agricultural land.

A new political force must emerge that will unite Polish society around a generally accepted ideal. This force will respect the belief in a world beyond our senses held by the majority of Poles and provide conditions for self-government.

The power of trade unions should be limited and the principle introduced that a trade union is financed by contributions from its members and not by the budget of the enterprise employing them.

The climate threat is inevitable because climate cooling is a cyclical phenomenon. We don’t know when it will arrive. We still have 5, 10, 50, or even more years left. Climate cooling will cause another economic crisis (the cold and snowless winter of 2012 caused crops to freeze over a million hectares in Poland), and the impending glacier (this needs to be studied!!!) will destroy farmlands, factories, homes, and churches. Priests will conduct masses outdoors, as in the early days of Christianity. Therefore, I propose mortgages for all church properties, while there are still people willing to take them as collateral for loans, and invest the resulting loans in the development of parish cooperatives. The potential of agriculture is untapped, and this presents a huge opportunity for parish economic communities. Currently, most peasant farms have lost the ability to self-finance their development (specialization in fruit and vegetable production, which increases farm efficiency, offers an opportunity). This is due to price relations in the food trade. At least 80% of food market prices are intermediaries’ earnings, while only 20% of the price goes to farmers.

Food intermediaries generally do not pay income taxes, resulting in at least PLN 30 billion in losses for the state budget. Food trade must be taxed.

Parish cooperatives can improve supplies for farmers, as agricultural commodity prices have risen dramatically since joining the EU. Losses per hectare of corn due to price increases after May 1, 2004, amount to approximately PLN 957/tonne for fertilizers, PLN 236 for seeds, PLN 552 for drying per hectare, and PLN 258 for fuel use per hectare. The total loss amounts to PLN 2,003/ha, summarizes Tadeusz Szymańczak of the Polish Agricultural and Food Industry Association (PZPRZ). This has led to Polish food prices rising, and this must be prevented . According to data from the Institute of Agricultural and Food Economics (IERiGŻ) , between 2007 and 2011, Polish farmers’ incomes decreased by 60%.

Jobs created in agriculture cost the least. According to the World Bank, investing in agriculture is the most effective way to reduce social poverty. Let’s invest in agriculture.

The importance of food production is underscored by the fact that the world’s most industrialized countries subsidize their agricultural sector. Russia is threatening the EU with agricultural supply agreements with South American countries. All this demonstrates the importance of securing adequate food supplies for every country. Food production declines dramatically as global cooling approaches. Food shortages then cause economic difficulties and trigger social unrest, as was the case in Poland in the 1970s and 1980s. It’s important to remember that food exports can generate significant profits. Our neighboring Russians had to import $32 billion in food in 2010, and $45 billion in 2014. Ukraine bought $800 million worth of fruit and vegetables from Poland in 2010. Currently, Italy, Greece, Spain, and Portugal are not nutritionally self-sufficient. The United Kingdom is also only 74% self-sufficient in food. Japan produces only 39% of its food consumption. South Korea imports 50% of its food consumption. India spends 10 to 20% of its imports on food, depending on the harvest. China’s food imports from the US alone are worth $20 billion. More than 1.3 billion people are starving worldwide, and in Poland, farmers are paying fines for overproducing milk – it’s appalling! We must earn money from agriculture and food processing and organize society perfectly before the cold snap arrives. Such a well-organized agricultural society will easily find a new homeland when the time comes to migrate. A mere cooling of >2°C (average annual temperature) will have dramatic consequences in the form of crop failures, natural disasters, and wars. The last 2°C drop in average annual temperature, during the so-called Little Ice Age from the 17th to the 19th century, weakened society, agriculture, and thus the economy and finances of the country, culminating in the partition of Poland.

We should demand that the European Union abolish agricultural subsidies. This will happen soon when food prices rise. This will bring wealth to our country. Money alone isn’t enough; you also need a plan for how it will be used, and I have one.

Dear Scientists!

In the following text, I present the results of seventeen years of study into the functioning of Polish society. My early life brought me suffering, which instilled a thirst for knowledge about the environment around me. The knowledge I have acquired allows me to eliminate the causes of suffering and establish order in my life and the environment. Thus, over seventeen years of study, I have progressed from suffering through understanding its causes to the final conclusions about the needs of my Polish community, which I present below:

Principles of humanistic progress in the economy and politics of Poland

Author: Bogdan Góralski

Library of the Historical Institute of the University of Warsaw

Will global peaceful evolution begin in Poland?

So far, no revolution has created a beautiful and just social system. All revolutions have been bloody and unethical, meaning they have failed to achieve their goal without wasting human life and social energy. After 16 years of research, I have formulated principles of effective and peaceful evolution that will allow for the realization of human ideals. A global peaceful evolution will begin in Poland, bringing social and international peace thanks to successful Polish social and economic reforms.

The Catholic Church is the emanation of an idealistic Jewish faction, while Marxism is the ideology of a second, materialistic Jewish faction, and both are vying for power in Poland. To prevent Poland from plunging into decline as a result of this struggle, I would like to launch a socio-economic experiment in Poland based on simple Polish principles, which I outline below and which give all Poles a chance for a dignified life:

1.All politicians earn the same as the average salary in the country.

2 Only the anti-corruption POL-CAT supplies materials and sells services in Poland:

Link to the rules of operation of POL-CAT: http: //bogdangoralski.info/2018/02/22/ pol – cat -joint- stock – company /.

3. Manufacturing companies are free from prohibitions.

4. Landowners, owners and managers of enterprises earn as much as the average salary of their employees and tenants.

POL-CAT will be a pioneer of ethical changes in Poland and a supervisory body for Polish society.

Warsaw, February 1, 2019, 6:25 p.m. Bogdan Góralski

III.9.2.1.5. Why the Party of New Decalogue?

I will create New Decalogue Party, which will become a governing body grouping honest Poles of all nationalities who make up Polish society. Poland needs a simple, universal moral system to continue the country’s reform. Both the Decalogue (it must be rewritten!) and the Commandment of Love of Neighbor—and even more— Love of Enemies— can be applied in 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 consist in helping to depopulate the overpopulated countries of southern Europe, Asia, and Africa. The Commandment of Love of 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, 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 nonexistent, and that’s why Japan II failed. Nor was there the necessary noble elite.

What is needed is a universal and uncomplicated moral system, developed within our culture. This system, for our culture, 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 an emanation of ancient Egyptian culture and form the basis of Judaism, while the Commandment to Love One’s Enemies (previously known in many cultures) is the foundation of Christianity—thus, it 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 to 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 efficiently achieve its goals and survive crises. An ethical person lives by consuming the least possible amount of energy, which means they should be vegetarian. Christ’s postulate of “sharing bread” is the crowning achievement of ethics, as it will provide nations with the necessary foundation for living in peace. If man learns to conserve all his energy, he will cease to feel the pain of existence .

Warsaw , 2000-2017 Bogdan Góralski

9.2.1.5. Why the Party of New Decalogue?

I will create the New Decalogue Party, which will become a governing body grouping honest Poles of all nationalities who make up Polish society. Poland needs a simple, universal moral system to continue the country’s reform. Both the Decalogue (it must be rewritten to New Decalogue!) and the Commandment of Love of Neighbor—and even more— Love of Enemies— can be applied in 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 consist in helping to depopulate the overpopulated countries of southern Europe, Asia, and Africa. The Commandment of Love of Enemies leads to humility toward neighbors, to learning, and to becoming a disciple of Jesus Christ—that is, to salvation and renewed life.

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

9.2.1.6. Decalogue Party and POL-CAT

The financial arm of the Party of the Decalogue 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 position in society. Such healthy competition will develop our civilization. Of course, the problem of succession arises – who will run such a company after I leave, but we still have time to resolve this . Here’s a small digression – in capitalism, private property is the foundation, in communism, social property. In my system, you can get rich, but you have to sell the acquired property to society (it cannot be inherited) and ensure a comfortable retirement. This is the so-called third way. I published the operating principles of POL-CAT on the Eioba website : http://www.eioba.pl/a/5hr6/sposob-dzialania-pol-cat-sa

Bankim Chandra Chatterjee , Rousseau also played a special role in the dissemination of egalitarian ideas . His concept prepared the ground for the bourgeois revolution in France and initiated the development of socialist and communist thought, which focused on this problem. Like some utopian socialists, he believed that in order to eliminate disproportions between individual groups of people, it was necessary to introduce significant restrictions on the law of inheritance. An heir should inherit only as much as was absolutely necessary for his maintenance and education – the rest should serve to meet the needs of society as a whole.” ( Justyński 1985:156)).

Through the structures of the DECALOGUE Party and POL-CAT, I will systematically build a new, free-market economy in Poland based on ecological agriculture (Polish agriculture is already ecological), wind, hydro, and biogas energy, the aviation industry, affordable transportation and air travel, and a tourism industry with a network of budget hotels (the average tourist spends $300 in Poland). Developing agriculture, energy, mining, aviation, and tourism will contribute to the harmonious development of the entire Polish economy.

Currently, Poland lacks hotels – we have only 35 hotel beds per 10,000 residents. There is an urgent need to create a network of Polish hotels, as only 13% of hotels in Poland currently belong to chains. Meanwhile, 50% of business reservations are made through chains . A Polish hotel network will be Poland’s best advertisement and will improve the quality of hotel services. Poland will be a country worth visiting, so let’s develop the Polish hotel industry. In the Czech Republic, there are 220 beds per 10,000 residents, in Austria 703, and in Malta 2,000 beds. In Poland, there is one airport for every 3.2 million citizens, compared to 460,000 in the EU. Regional airports will develop dynamically and need a good investor – this is a good role for POL-CAT.

Let’s expand our airport network and air transport—this is what the entire world is doing. Developing an industry of cheap air transport vehicles will allow Poland to export its surplus food, coal, and fuel (Asia and Africa are suffering from food and fuel shortages), and develop tourism and domestic transport.

The basic organizational and political unit of the state will be the parish community, the religious community, where a branch of the DECALOGUE Party will operate. This will provide citizens with a natural need for social connection and fulfill their need for a sense of meaning and structure. Studies of the world’s religious systems must be popularized in Poland to facilitate understanding between people—all religious systems are convergent in Heaven.

None of the political parties operating in Poland has any idea how to stimulate the nation’s economy or eliminate the foreign trade deficit. This deficit, among other things, accounts for Poland’s current debt of over PLN 1,500 billion (the Social Insurance Institution (ZUS) is indebted for PLN 2,070 billion), largely the result of mistakes made over the past 70 years. In 1996, debt interest payments consumed 16% of the Polish budget (the same as budget salaries), and by 2011, they will reach approximately 3% of GDP and 16% of the budget, totaling PLN 42 billion. Polish exports are not supported by loans, insurance, or effective promotion, and this must change. My company, POL-CAT, will address this. Proper domestic and foreign policy, as well as good relations with Polish minorities and neighboring nations, will contribute most to export growth. Poland should declare neutrality and consistently adhere to it.

The CO2 emission restrictions forced on Poland _,resulting from the false climate theory promoted globally, will result in annual costs of 5% of GDP and will destroy the Polish energy sector and industry. Where will the money come from to cover these expenses, as well as pensions, disability benefits, and public sector salaries?

This is the conclusion that my research demonstrates how easily the false theory about the disastrous impact of humans on the Earth’s climate can be refuted. Spending tens of millions of euros on research and earning 50 billion euros by avoiding CO2 emissions taxes _—isn’t that a good deal?

The essence of all the changes recently proposed in Poland is that, in every scenario, the poor are left to their own devices. Polish society is apathetic, passive, and uninvolved in political activity. Due to a lack of funds and knowledge, it is not involved in economic activity. For centuries, it has been trained not to engage in the country’s political and economic life. Poles are being relieved of their social activism by an army of 370,000 civil servants, which supposedly needs to be reduced to 100,000 competent and educated individuals thoroughly familiar with European Union regulations. This means a revolutionary reform in the governance of the country in the coming years, which will require increased citizen self-governance. The reduced number of civil servants will have to be compensated by an increase in social capital, which expresses a willingness to cooperate within local communities.

9.2.1.7. Parishes and religious communities need to be reformed

To reform the country, it is important to note that the smallest socio-economic unit of our country is the parish. It is the smallest unit of society capable of economic investment (investments include churches, cemeteries, etc.). The Catholic parish had a predecessor: the Jewish community. The tradition of organizing Jews into communities was brought centuries ago from the Babylonian captivity. Economically efficient Christian communities likely contributed to Christianity’s success in the decaying Roman Empire. Today, the Catholic parish is dependent on the state and the Church. It is strictly dependent on both organizations, which provide services to parish members. This leads to the spiritual, social, and political incapacitation of parishioners—citizens—in the lowest levels of national organization. Citizens are unable to create policies that align with their own needs, because all decisions are made for them by the Church and the state. This unit of our society must be activated, i.e., allowed to manage its own affairs. and to make it self-governing economically, politically, and spiritually. The Church, when it celebrated its successes at the end of the Roman Empire, was an organization supporting the poor, whose number was rapidly increasing at the time. Therefore, the Church gained people’s trust. This is described in a fragment from the historian Edward Gibbon’s book …The Decline of the Roman Empire… 1995 edition, pp. 39-41, quote: The property of the Church was naturally administered by the bishop; to his care, public resources were entrusted without any accounting or control. Since the presbyters (bishops) were limited to their spiritual functions, the management and distribution of church revenues was the responsibility of the lower and more subordinate order of deacons. (…) A certain portion of this income, within the bounds of decency, was retained for the support of the bishop and his clergy; a sufficient sum was allocated to expenses related to public worship, of which the love feasts, the so-called agapae , constituted a very pleasant part . All the rest was the sacred patrimony of the poor. At the bishop’s discretion, it was distributed to support widows, orphans, the disabled, the sick, and the elderly of a given community, to assist visitors and pilgrims, and to alleviate the suffering of prisoners and captives, especially when their suffering was due to their unwavering devotion to religion. Generous mutual charity united even the most remote provinces, with smaller congregations eagerly supported by wealthier brethren. Such an institution, which considered the misfortunes of its charges more than their merits, played a crucial role in the progress of Christianity. (…) The prospect of immediate relief from distress and future care lured into the hospitable bosom of the Church many unfortunate individuals abandoned by the world’s negligence to want, disease, and a lonely old age…

The organization of the secret Polish State during the January Uprising was based on parishes and communes. The parish council included the parish priest, parish head, clerk, treasurer, and parish administrator. The parish administrator’s duties in 1863 included: ” inspecting all parish needs, such as: repairs to roads and bridges, buildings parish, church and schools, setting up a field hospital, striking a doctor who would be obliged to visit and treat the sick in the parish ” ( Ramotowska 1999:260).

In England, the parish is the foundation of local government, which makes the country’s parliamentary system the most efficient. Let’s do the same in Poland, but not exactly as is done in Jewish communities operating in Poland today. They have elected local governments that ensure compliance with the laws regulating the behavior of community members. Jewish communities, in keeping with their tradition, shape their own spiritual life by selecting rabbis to serve their members. They regulate economic life within their own areas. They assume state responsibilities in providing employment, social welfare, and healthcare for community members. However, Jewish communities in Poland have had access to enormous loans from the Catholic Church for centuries. These loans come from contributions from Polish parishioners. This money is not disclosed in the official currency system and contributes to the mafia fortunes that are being created in Poland . Recently, so-called quick loans from mafia funds have become widespread. Anyone considering reforming the state cannot ignore this criminal practice of generating dirty, undisclosed money within the machinery of the Catholic Church. Someone has to multiply this dirty money, and for centuries, disciplined Jews have been employed. Jewish community organizations borrowed (data taken from the Jewish Historical Institute publication (Leszczyński 1980:200)) and lend money at interest from the Catholic Church, while also granting loans to their members. A mechanism was created to guarantee the repayment of money borrowed from the community. This mechanism may differ in the Ashkenazi (pro-European) Jewish community, which employs a patriarchal strategy, from the matriarchal behavior of Sephardic (pro-American) Jews. The mechanism involves killing a man who fails to repay the money borrowed from the church. A lethal poison reacting with testosterone, a male hormone, simulating a heart attack or stroke is administered to him at the community’s behest by his wife, daughter, mother, or other community members. According to the Jewish oral law of the Talmud, murder is prohibited in such cases. In this way, discipline is maintained among community members, as those who are less thrifty or less obedient are killed. This is why Jewish men are so thrifty—they’re simply fighting for their lives. The elders of Jewish communities are happy with this situation, because their members are disciplined and easy to manage. But if you think the Church will weigh in on the discussion about fixing this state of affairs, you’re mistaken. The Church is perfectly happy with this mess and doesn’t care about Jewish men being killed. A consequence of this situation is the male mafia formed by Jewish men, which provides lucrative business opportunities for its members. It also operates in the Polish Church, which is primarily a male refuge providing financial security and liberating them from the threat of having a family. The Polish Church is most likely dominated by matriarchal Sephardic Jews. They are escaping marriages to greedy Jewish women. They are provided with food and shelter by the Church. Father Chancellor Kalwarczyk (as of a few years ago) on ul. Miodowa Street in Warsaw, the right-hand man of Primate Glemp of Poland, who manages all the Curia’s money, is undoubtedly a Polish Sephardic Jew. He grants loans to trusted members of the Jewish community, who in turn grant loans to community members. A mafia phenomenon is developing around Church money, an organization that manages dirty money and forces the repayment of borrowed money. Church money is a taboo subject, absent from the mass media controlled by Jews. They will bear the brunt of the responsibility for the lack of Church reform if they continue to remain silent on this matter. The Catholic Church is also a money laundering machine for the Polish mafia. It is likely that the Polish Catholic mafia, using the same methods described above, is also involved in this Church money laundering machine. The difference is that less thrifty Poles are dying in the process of accumulating Church money. We all live in a sick country, surrounded by a sick society that is not taught ethical behavior.

9.2.1.8. Christ’s Message Will Push the Vatican to Fair Food Trade

The Polish Church must free itself from Vatican rule and reform itself, setting an example for the Church state. The Vatican will then likely address global fair food trade and fulfill the message of Christ, who, after all, said: ” Break bread in remembrance of me ” ( Luke 22:19). It will then be able to begin ecumenical cooperation with the Orthodox Churches of Russia, Ukraine, Belarus, and Lithuania, which will benefit us all. Independent parishes will establish economic cooperation with the parishes of our Slavic brothers in the east. This will overcome the prejudices dividing our Slavic nations. The 19th-century philosopher Dmitry N. Shipov held a similar vision of independent Russian communities : central to his liberal Slavophilism was the vision of Russia as “a country with local governments and an autocratic ruler at its head.” He believed in an ancient spiritual bond between the tsar and his people, a bond that, in his view, was broken only by the “autocracy of bureaucracy ” ( Figes 2009:188).

The Catholic Church is the only force in the country that hasn’t reformed. The state has reformed, and so have the citizens, subjected to market reforms. Only the clergy, doing business with the mafia, cling to their status quo, which is dragging the entire country down. However, at present, it is impossible to ignore the fact that millions of incapacitated parishioners are unemployed (emigrants, pensioners), and only a renewed sense of generosity and interpersonal solidarity—parish solidarity—can help them. The Church says that God is love. Love doesn’t exist for its own sake. Love exists to cement society. It serves to make people live better lives. Live wisely, so that everyone loves you and no one wants to slap you. Love must be profitable for people to follow its path. We must create a social system in Poland that pays off being kind to others. It is difficult, but possible.

The reform carried out in the Church should consist of:

10 years of mandatory celibacy for a priest – so that he could prepare for

future relationship with a woman. After marriage, he would go to work at POL-CAT. He would teach Polish men how to be exemplary spouses and citizens, because he would have the authority derived from his social position in the renewed Church.

Separating the parish priest from managing the parish community’s finances—so that he can focus solely on promoting ethics in his parish. Ethics cannot exist for its own sake. The Church cannot serve itself. Ethics arose to cement society and safeguard the rights of individuals. Ethics must be practically applied in family, business, and social life so that our civilization can develop harmoniously. Christ’s ethics, enriched by the experiences of other civilizations , is a model we should create, understand, and imitate.

The money should be managed by a parish council elected by the parishioners, employing an accountant to account for the parish’s monetary circulation. The parish priest, priests, and parish staff would be employed by the parish council. Of course, parish donations should be retained, intended to support the hierarchy and other church institutions essential to the functioning of the Church in Poland. However, the circulation of money throughout the Church should be subject to state control. Any monetary inflows exceeding the church’s operating costs would constitute parish capital, which would serve as a springboard for the parish community’s economic activity. Parish communities would be supported by the knowledge, business and commercial potential, and professionalism of POL-CAT .

9.2.1.9. Incorporating modern faith-ethics into the Polish state system

Poland needs to decentralize the state and streamline its fiscal system. I propose leaving half of parishioners’ taxes (including VAT, Social Insurance Institution (ZUS), and excise taxes) to the parish or municipality of other denominations. I propose introducing a 10% sales tax in Poland instead of an income tax. This solution will increase tax collection ( including the possibility of taxing agriculture, depending on the value of the land, which employs 25% of all employees). The poorest quality lands, class V and VI, are not subject to taxation (over 75% of such land in Poland) and will increase budget revenues (in 2008, uncollectible tax arrears from customs duties and VAT amounted to PLN 18 billion, and the latest research indicates that the grey economy can easily generate PLN 20–30 billion in additional revenue for the state). It will also allow for a rational investment policy tailored to the needs of local communities. Leaving half of the taxes in the parish or religious community will immediately trigger a trend of increasing the population of parishes and communities, and immigrants from other countries will be welcomed as income generators.

Currently, 20% of Polish municipalities lack their own resources to utilize EU funding. This prevents them from developing essential municipal infrastructure. Surveyed rural leaders point to the municipalities’ challenges: poor financial situation (52%), poor road conditions (47%), low resident activity (28%), and poor performance by councilors and local authorities (24%). According to respondents, the fundamental prerequisite for development is obtaining EU funds (41%), supporting small local businesses and local initiatives (32%), and supporting agritourism (35%). The reform I propose will improve all of these indicators. A portion of taxes should also remain with higher-level local government units. This will automatically reduce central bureaucracy. Poland also needs a cadastral tax and must be introduced. The cadastral tax was in force in the Second Polish Republic and amounted to approximately 2.4% of the property value, i.e., 10% of the achievable rent. In the Second Polish Republic, a one-time wealth tax was also introduced in 1924-26.

In a parish or religious community, a local police force could be established, along with a parish court, continuing the tradition of district courts protecting the interests of the community. A former rural elite – the Polish nobility – will be needed to once again lead society. They will oversee the agricultural financing system essential for future Polish farmers. Parishes and religious communities of farmers, who will soon arrive in Poland, will provide loan guarantees to farmers farming on small plots. The nobility will oversee the operation of the system supporting small-scale agriculture and the distribution of produced food. Notaries, of whom there are only 1,700 in Poland, could operate in parish courts. They are needed to ensure that newlyweds voluntarily separate their property immediately after their wedding. The marriage between a man and a woman is established at the moment of conception. Spouses are obligated to support the child.

The parish community, the religious community, would provide a loan guarantee to ethical and thrifty parishioners, so that they could meet the needs of the parish community through their activities. Such businessmen (and businesswomen) would run their own businesses and then voluntarily sell them , upon reaching retirement age, to the parish community, thanks to which they had acquired their wealth. They would use the proceeds for comfortable retirement. Life is an eternal pursuit of happiness, so let’s provide our young people with the conditions to pursue their dreams and allow them to find a place in the world that suits their talents. Let’s not force happiness upon anyone.

Organizing financing for small businesses is crucial, as as many as 86 percent of businesses in Poland are initiated solely from personal savings, 6 percent of initiators rely on loans from family or friends, and only 4 percent rely on bank loans. Loan guarantees from parishes and religious communities extended to aspiring business owners will ensure proper credit control, boost the Polish economy, reduce unemployment, and allow for the return of numerous emigrants to the country. “It’s important to remember that the situation of small and medium-sized enterprises in Poland, which contribute over 65 percent of GDP, is already very difficult, primarily due to a lack of working capital,” says Richard Mbewe . Increased domestic capital resources derived from the work of millions of newcomers will bolster the country’s banking system. Along with these migrants, international capital will flow in, seeking profitable and secure investments.

Rural communities could take action by organizing parish-based purchases of agricultural produce and organizing their trade to achieve greater benefits for farmers. Discounts on commodity exchange prices for food would be granted to intermediaries. Parish biogas plants would be launched (this would generate increased demand for agricultural products and allow for a reduction in the size of meat farms) and small hydroelectric power plants would be established at local reservoirs, providing an inexhaustible source of energy and increased water resources. Since 1992, Germany has built 6,800 biogas plants with the capacity of two nuclear power plants . The Gdańsk Institute of Energy estimated in 2003 that Poland could connect 6 gigawatts of power, for example, from renewable energy sources, without additional investment in the transmission grid.

This means that we can start building 6,000 parish biogas plants with a capacity of 1 MW each.

Poland utilizes only 12% of its hydropower resources, Germany 80%, and France 100%. Let’s build biogas plants and small hydropower plants (SHPPs). Retention reservoirs will be built at SHPPs and used to irrigate agricultural crops, as Poland is experiencing a massive water deficit.

Developing such a large investment front requires a base of resources that Poland lacks. Let’s allow, for example, Turkey and Norway, which specialize in building mountain hydroelectric power plants, to build new power plants in Poland and grant operating licenses. Let’s allow the Chinese and Israelis to build agricultural irrigation systems.

It would also be possible to voluntarily combine the land of small farms into a larger area, which would be cultivated in accordance with the latest agricultural knowledge by experts working for the community (currently, according to the 2010 agricultural census, small farms in Poland are going bankrupt. The number of milk suppliers has fallen by 45% since 2004, from 355,000 to 195,000, yet small farms are the most efficient in terms of production. At the same time, the number of milk purchasers has fallen by 19% to 289). Since 2002, there have been changes in the structure of farms, namely a significant decrease of over 25% in the smallest farms with an area of 0-5 ha of agricultural land (UR), a decrease of 17% in the number of farms with an area of 5-20 ha, a similar level of the number of farms in the 20-50 ha area group, and a significant increase of over 34% in the number of the largest farms with an area of 50 ha or more. Currently, 30% of Poland’s agricultural land is in the hands of landowners, yet the Polish nobility has not been given back the land seized by the communists. The land on these large estates (likely run by mafia-like upstarts) is wastefully exploited (43% of the land is fallow), even though it could benefit society. This is possible because farmers pay very low taxes on their land. It is essential to introduce a cadastral tax based on property value, which will improve land utilization.

Leasing small plots of land to newly arrived farmers, while resolving the issue of financing and supplying agricultural labor with the necessary means of production, will generate significant land income, approximately 70% higher than the current level. This will allow lessees and tenants to maintain their land. Approximately 25% of all workers are employed in agriculture and pay almost no taxes. Meanwhile, the state treasury incurs debt to cover its expenses and finance farmers’ pensions. Registering agricultural production at parish and municipal collection points will allow for the taxation of all agricultural production, which is currently unfeasible.

Public spending in Poland amounts to approximately 43% of GDP and cannot be increased without increasing state revenues. Over 50% of GDP is generated in 10 Polish cities, which demonstrates the underdevelopment of the province. These proportions must be changed and development opportunities for the Polish provinces ensured. A modern feudal system must be reintroduced into the state’s organization, as it promotes population growth, productivity, and land use efficiency.

In the feudal system, farmers were taxed up to 40% of their harvests. This forced them to use their land intensively. Today’s farmers are lazy, and this needs to change.

9.2.1.10. Parishes and the Modern Agricultural System

Polish farmers today have no protection from the sharks of international business supplying them with inputs. Solutions are needed to ensure nationwide agricultural supply – POL-CAT will provide this. Parish machinery parks, agricultural supply centers, and agricultural produce storage facilities could be established. According to the latest agricultural census, there are 1,471,000 agricultural tractors in Poland, a 9.9 percent increase compared to 2002. According to the Central Statistical Office (GUS), tractors used in agriculture are characterized by high wear and tear and long service lives – the average tractor age is estimated at 23 years. This means that the Polish countryside faces a massive effort to modernize its agricultural equipment in the coming years. Farmers cannot be left without assistance in such massive investment projects. This opens the door for POL-CAT to organize centralized equipment purchases for Polish farmers.

would be built in parishes . Small industrial plants would be revived to serve the needs of processing, construction, and the emerging parish housing estates. The housing shortage is a pressing social problem—3.2 million families in Poland lack their own homes. Individual construction should be supported, as according to preliminary data from the Central Statistical Office (GUS) summarizing residential construction in 2011, the largest share—55.4 percent—was built by individual investors. Developers came in second, accounting for 38.1 percent of all units completed in 2011. However, the greatest emphasis should be placed on social housing projects providing housing for low-income families.

In order to quickly build the necessary premises, competition in the field of residential construction should be strengthened by allowing reliable foreign companies to enter the Polish market.

Estimates indicate that between 5 and 10 million residential units will need to be built in Poland by 2025, depending on the rate of immigrant influx. To provide the necessary energy for the emerging parish housing estates, agricultural production must be increased to power parish biogas plants, and small hydroelectric power plants and other distributed energy sources must be built.

Parish communities and communities of other denominations supporting local business owners would create a nationwide retail network for food distribution. This would allow for the launch of an online agricultural products exchange. Such an exchange and retail network would increase farmers’ profits. The resulting nationwide retail network, with several thousand retail customers, could distribute Polish and imported food products, allowing it to compete with hypermarket chains.

The development of widely accessible local internet and internet technologies in Poland could contribute to modernizing the education system through the development of distance learning methods. Online televised lectures delivered by top professors would enrich the televised education program. This would provide an opportunity to improve the quality and reduce the cost of education, especially in rural areas. There are three times fewer master’s degree holders in rural areas and half as many high school graduates in rural areas than in urban areas.

To restore the respect schools deserve, I propose abolishing compulsory education after primary school. Polish universities should educate many international students, and they can be supported in this endeavor. This would generate demand for scientists and revitalize Polish science. Today, all Polish universities earn $100 million annually from the sale of their scientific achievements, with only Columbia University in New York earning almost twice as much. This demonstrates a flawed system for organizing science and financing talented Polish youth. Well-managed parishes, with the support of POL-CAT, would be valuable sponsors for university research projects and ensure the efficient implementation of research results commissioned by parish business owners.

POL-CAT would ensure funding and national coordination of scientific research and its widespread business use.

It is currently very difficult to determine the human resources needs of the Polish economy. A comprehensive assessment of the specialists needed by parish cooperatives will help precisely define the curricula of Polish universities, which will immediately verify and reform the network and operation of universities and post-primary education. This will immediately generate demand for genuine, market-oriented knowledge and reform Polish science. Parish cooperatives and religious communities would provide scholarships to the specialists needed to cover their study costs. The retired specialists needed by Poland could be brought in from other European countries. They would need to be provided with favorable settlement conditions, affordable housing and restaurants, and good medical care.

9.2.1.11. Letter to Grzegorz, a Polish farmer

Dear Mr. Grzegorz!

You recently mentioned that only 24 prosperous farmers remain in Krusz , out of 120 who previously farmed. This suggests that agriculture has declined since so many of the people working for it are suffering from poverty. At the same time, I insist in my writings that agriculture should be developed in Poland. It follows that I am wrong in assuming that Poland’s development will be based on developing agriculture. Therefore, I hasten to clarify my views.

The progressive warming of the global climate in the 20th century resulted in an increase in agricultural production worldwide.

This resulted in a decline in agricultural prices caused by an increase in food supply. Take my father-in-law, for example. He was born in a village near Kraków in 1929 and grew up in a farming family – two parents and eight children. My parents farmed 16 hectares, and that was enough to support such a large family. Today, only two people can survive on 16 hectares, and that’s why the village is dying out.

The fall in food prices has worsened the profitability of global agricultural production and led to the collapse of small farms in white countries. For example, in the United States, there were 6.5 million farms in 1930, and today there are 2 million. 4.5 million farms disappeared, their land absorbed by the huge agricultural latifundia—huge agricultural enterprises—that emerged in their place. A similar phenomenon is currently occurring in Poland, where smaller farms are failing and fewer, but larger, farms are forming in their place. Therefore, in Krusz , only 24 out of 120 thriving farmers remain. It’s likely that the land of these 120 will be taken over by those who manage to thrive in the current difficult conditions.

Recently, in 2008 and 2010-11, global climate cooling occurred, which resulted in lower agricultural production worldwide. Food prices immediately rose, improving the profitability of agricultural production. Furthermore, much food is produced worldwide, such as corn, for the production of bioethanol fuel. Grains are also fed to farm animals to produce meat for wealthy individuals. This also increases the price of plant foods, which do not reach hungry people. There are 1.3 billion people suffering from hunger worldwide. These are people who can spend less than a dollar a day on food. For example, a famine is currently raging in Somalia due to drought. When does the UN declare a famine?

When, in some part of the world, two people per 10,000 inhabitants die of hunger daily. When 30% of children suffer from malnutrition, water consumption is less than 4 liters per day, and calorie intake is less than 1,500 per day. For example, under these conditions, in Poland, during a famine, 700 people per year in a small town would die of hunger. We are not currently in danger of hunger. So, is there nothing we can do for these 1.3 billion starving people?

Then the question arises:

Why can’t Polish farmers sell their labor, and why is there no demand for their produce when so many people are starving? This is a difficult question.

The simplest answer is that the cost of transporting food to the starving is higher than the value of the food that can be delivered to them. Think about this problem. The grain you produce is intended for the starving people of Somalia. What needs to be done so that a hungry Somali can buy your grain? It needs to be loaded onto a tractor and taken to a collection point (which, by the way, doesn’t exist in Poland!!!). Then it needs to be transported to a railway line, which will deliver it to Gdańsk. In Gdańsk, it will be transferred to a ship that will take it to Mogadishu. From there, it will be transported to numerous points in Somalia, where it must be transported across the African wilderness. At each point along the journey, the grain from your field must be loaded and unloaded multiple times. Every trader has to make a profit – otherwise, they wouldn’t be doing it. All this means that your grain, which costs 900 złoty per ton for you, would cost 2,000 złoty or more there. When Russians sell their grain en masse to Egypt, the price of sea freight alone is about 30% of the price of grain in a Russian port.

All of this means that food is expensive for the hungry, making them unable to afford to buy more to satisfy their hunger. Demand from the hungry is limited by the high food prices generated by the distribution chain . This is unavoidable given the cost of current transportation.

My idea for Polish agriculture is to bring hungry people to Poland. Therefore, I propose bringing 15 million farmers to Poland from countries affected by drought caused by global warming. Bringing such a large number of people to Poland would create demand for food produced by Polish farmers. Furthermore, the Polish market for fruit and vegetables would expand.

These people, immigrants, will cultivate Polish land, producing vegetables and fruit that Europe and Russia need.

In Poland, fallow land—uncultivated land—currently accounts for approximately 30% of Poland’s total arable land. The Agricultural Property Agency currently has 1.5 million hectares of vacant arable land, which it wants to sell to its current tenants. They don’t want to buy it because they can’t afford it. Why can’t they? Tenants in Poland typically grow grain. Grain cultivation is the least labor-intensive and can be mechanized. Conditions for grain production in Poland aren’t ideal. Not enough rain falls on our land for grains, including wheat, to thrive. Better climatic conditions are found in England, France, and Germany. Even Russia outperforms Polish farmers, thanks to its huge state-supported collective farms specializing in grain production . In 2010, Russia exported $5.5 billion worth of grain. Growing fruit and vegetables is an opportunity for Polish farmers, as we have favorable climatic conditions. We need to specialize in fruit and vegetable production, including herbs, because that’s what the Russian, Asian, and European markets need. Russian fruit and vegetable imports are worth approximately $30 billion, according to the FAO. Grain production in Poland is a disaster for Polish farmers. Russia, the USA, Canada, Argentina, England, France, and Germany have large, specialized grain farms supported by these wealthy countries. Large grain farms in Poland were run by the nobility before the war, but the communist regime confiscated their estates. Our modern grain farmers won’t be able to cope with such well-organized competition, supported by wealthy countries.

What does it take to grow vegetables, fruit, and herbs? Farmers need to be trained in this, and purchasing, processing, and distribution must be organized. It’s not easy. Furthermore, many people need to be employed in cultivation, as these are labor-intensive crops . Therefore, my idea for Polish agriculture is to bring farmers who know how to grow vegetables and fruit to Poland to teach them how to grow them. They should be leased vacant, uncultivated land and supported in their operations. A modern Polish agricultural system must be created that supports Polish farmers. Currently, Polish farmers lack any support. Take, for example, fertilizer supplies. Fertilizers are cheapest in winter, when farmers don’t need them. They are then over 40% cheaper than the spring price. If we could buy fertilizers from producers in winter and deliver them to farmers at the winter price in spring, it would be a good deal for the farmer. It’s similar with other means of production. But farmers only make money after selling their crops. They sell their crops when the price is lowest, after harvest. Many intermediaries, thanks to price fixing, profit by buying grain immediately after harvest, when prices are lowest, and selling it in the spring, when prices are highest. This raises the issue of providing credit to farmers so they can achieve higher profits from their operations. A local credit institution should exist in rural areas. The same applies to the collection, storage, and processing of agricultural produce. There are too few food storage and processing facilities in rural Poland. These must be established because they will increase the profits of Polish farmers. In pre-war Poland, the nobility once handled this task, but now they are gone, and there is no one to replace them.

Another way to increase demand for agricultural products is to establish biogas plants in every parish. Biogas production is very profitable, especially with rising fuel prices. Biogas can be produced from plant waste—beet leaves, pulp, fruit waste, potatoes, whey, etc. Over the past decade or so, Germany has built 6,800 biogas plants in its country, with the energy potential of two nuclear power plants, and plans to build more.

Poland has a very large potential for biogas production, and we could likely fully meet the country’s energy needs using this fuel. This would require the intensification of agricultural production in Poland – the demand for agricultural labor would increase. Farmers would have additional, substantial income and a guaranteed market for their production. A biogas plant in every parish means a large and continuous demand for agricultural products. This means prosperity for Polish agriculture. However, there is one condition for this development and increased agricultural production – increased employment in Polish agriculture. Farmers in Poland are aging and dying out, and there is no one to replace them. We need to bring experienced and young farmers to Poland and lease them land. We need to support their work, because without them, we cannot cope.

Coal and oil resources will soon be exhausted, and biogas is likely our only alternative to flourishing Polish agriculture. Without a flourishing agriculture, Poland will not survive. The development of biogas plants in Poland requires the creation of appropriate scientific and economic structures that will manage and supervise the construction and operation of biogas plants in Poland. This should not be abandoned to the free market, as it will only result in losses. A modern center for development strategies for agriculture and the economy must be established in Poland, recognizing the principle of sustainable development as paramount. The potential of Polish agriculture is untapped, and above all, it must be ensured that it develops. This will bring wealth to our country and provide conditions for the development of Polish society’s culture.

Warsaw, Jakuszowice June 23 – July 23, 2011

9.2.1.11. Parishes and the modern tourism system. How to rebuild synagogues?

A Polish network of budget-friendly parish hotels and restaurants could be established (especially restaurants with vegetarian menus to reduce meat consumption, as Polish cuisine is, contrary to appearances, very vegetarian, which should be promoted internationally). Local tourist service centers could be established, utilizing the natural resources of our beautiful Poland. Tourism, for example, equestrian and sports tourism, would invigorate the development of services within parish communities, etc. A country where tourism thrives must have tourist attractions. I propose making Poland a cultural and spiritual center of the world. Studies on religious systems, the widespread practice of meditation, tai chi, and yoga, will allow for the creation of centers for these arts for tourists and Polish residents. Studies on global and national ethical systems would be supported by POL-CAT. This would allow for the reconstruction and restoration of hundreds of destroyed synagogues and the revival of Jewish communities.

Festivals, concerts, and performances by artists from around the world, taking place year-round, will draw crowds to our country. Folklore, avant-garde, street performances, and more, will allow you to experience the entire world in a nutshell. This will be a constant source of inspiration for our artists. I would also add marijuana, coca leaves, and perhaps other stimulants on sale?

After all, American scientists have proven that marijuana is not as harmful as tobacco, and the sale of tobacco is legal.

Let’s utilize our excellent doctors and promote Poland as a country offering good and affordable treatment. According to the Medical Tourism Chamber of Commerce, the British alone spend PLN 648 million annually on foreign medical services.

9.2.1.11.1. Parishes and reducing unemployment and increasing domestic demand.

Let’s abolish the minimum wage. This will increase employment in rural communities. Parish and municipal communities would take responsibility for caring for the elderly and, for example, verify pensions and benefits received from the state. This would enable an active policy to reduce the costs of social and healthcare services. This would increase Polish social capital, understood as the capacity for cooperation, and would allow urban and rural communities to establish contacts.

The program for urban parishes aims to improve public transport within urban agglomerations. A poorly functioning public transport system is a common problem in Polish cities. POL-CAT would coordinate nationwide efforts to improve public transport, for example, by centrally purchasing buses and trams for all Polish urban centers.

Urban parishes would actively participate in the distribution of agricultural products and the creation of parish markets and service centers.

Increased agricultural production and affordable air transport would boost exports of processed Polish food, the high quality of which would be Poland’s best advertisement. Exports would be boosted by new and affordable Polish air transport. The development of this industry in Poland would be supported by POL-CAT.

I believe the EU and its neighbors would welcome this direction of Poland’s development, as consistent with European priorities and Polish traditions. We will certainly receive development loans from countries supplying immigrants and food importing countries. Furthermore, competition with the agriculture of other EU countries would not be too severe for their labor markets, as EU agriculture employs only 3% of the total workforce. The prosperity of rural parishes would boost domestic demand. American economists have calculated that $1 in agricultural demand (expenditures on tractors, fertilizers, etc.) generates $2.73 in national income. $1 billion in agricultural demand creates 36,000 jobs in the national economy. Investments in increasing rural productivity will therefore bring wealth to the country and increase industrial employment.

One of the sources of Poland’s problems is its population, which is too small for the country’s size. We need to begin pursuing a well-thought-out immigration policy that can strengthen our society with an influx of knowledgeable people with a wise social tradition. This will diversify Polish society and set a good example for the world on how to address the world’s social problems.

Organizing migration from overpopulated regions of the globe to European countries will eliminate the threat of a demographic and economic crisis in the European Union. However, a scholarly discussion of the cultural differences between the world’s nations will be necessary to create a universal ethical system, the lack of which divides nations today. I propose that this new religious and ethical system be based on the universal principle of conserving all energy. It is energy that gives life and creates worlds. However, old religious systems must be preserved and nurtured, ensuring a decent life for their clergy and followers .

9.2.1.11.1. Ensure development for all minorities in Poland

Poles should begin to appreciate minorities, who enrich social and national life when provided with favorable conditions for development. This wasn’t the case in past centuries, and that’s why the Second Polish Republic was a country deeply conflicted by nationalities. The art of governance lies in creating conditions for people to develop their best qualities and skills. Poles can create a model social system in which all nations would have the opportunity to cultivate their national traditions in culture and art, trade, and production. After all, we clearly see that Polish society will not survive, and certainly not develop, without a strong influx of workers from other countries. Let’s create legal and tax preferences for international specialists who wish to settle in Poland. A well-thought-out settlement program will infuse Polish industry and agriculture with experienced workers. This will increase the productivity of Polish industry and agriculture, lower labor costs, boost domestic demand, increase national income, and utilize schools and the healthcare system. The new Polish citizens who have arrived from overpopulated countries will be grateful to us for creating better living conditions for them and will repay us with productive work that will increase the wealth of the Polish state and inspire the revival of Polish culture.

The settlement program will ultimately increase tax revenues and save the Polish pension system. There are only advantages to bringing new nationalities to Poland. Each has its own national specialization. Indians are super-specialists in agriculture and steel production, Japanese in crafts and robotics, Turks build magnificent reservoirs and dams in the mountains, Russians – Old Believers – are masters of wooden house construction, Russians – masters of inexpensive space technology, Jews – artists in the construction industry, Chinese – restaurateurs and irrigation experts, Germans – biogas builders, Mormons – the hotel elite, Roma – artists and merchants, Swedes – IKEA and the large-scale furniture industry, and so on.

All these people can create a new quality in Poland, a new multinational society that Poles will surely embrace if Polish elites set an example for the nation in coexisting harmoniously with foreigners. Specialists from other countries, if they flock to Poland, will create thousands of jobs for Poles, enrich the country’s trade, production, and services, make life more interesting for Poles without the need for tourist trips abroad, enrich Poland’s national culture with compelling inspiration, and make our lives more pleasant, comfortable, and prosperous.

Poles are a nation curious about the world and eagerly adopt new customs observed during foreign travels. Skillfully conducted national marketing will encourage Poles to undertake a thoughtful experiment in opening up our labor market to the world. We must confidently open ourselves to the world, but first we must agree on the principles of our country’s internal system.

In Poland, there must be an internal consensus among the elites regarding the country’s past and future. Contemporary Polish political elites are divided, even at odds, a fact we constantly observe in national politics. They are unable to develop a coherent policy for Poland that would leverage all our strengths, of which there are many. There is no shortage of intelligent people in Poland, but they stay away from politics, unwilling to get tangled in its mire. For 13 years, I have been writing a political program – the Program of the Party of the Decalogue – 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 the implementation of the Program of the Party of the Decalogue will ensure a prosperous future for the homeland and all Poles. In the words of John Paul II, the world’s past 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 to properly understand our national treasure – the ability for 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 rights for women and men, let us build our world, a Poland that is happy for other nations and for us.

Warsaw, July 31, 2013

9.2.1.12. HOW BEAUTIFUL POLAND CAN BE!!!

Self-governance in parish communities and 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 constitute good law, strengthening the developing homeland. In such a prospering country, everyone would be kind to one another. The Decalogue Party, which I organize, will address such national reform .

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

I also propose moving the office of the President of the Republic of Poland to Krakow, a city least at risk of cooling and with a strong independent intellectual community. It’s important to note that 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, increased budgetary resources, and opportunities for a decent life for Poles and incoming immigrants. Creating a flat, two-tiered 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 it both business-effective and ethical.

Let’s conserve all energy, including social energy—to conserve means to utilize it optimally . Let’s avoid war and proclaim neutrality. Let’s not shy away from suffering, because when it’s voluntary, it ennobles. Let’s learn, because the development of knowledge enables understanding the world and compassion for other beings. Let’s excel in sports and meditation. Let’s be free people, but let’s cooperate to strengthen the society that protects us. Freedom brings responsibility. Let’s change the mechanisms of inheritance—let society inherit, and it will develop our civilization. Our behaviors are the result of evolutionary development; let’s learn to control them so that instincts don’t 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 responsibility for the family, and let women be its jewel.

Let’s 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’s create conditions for the development of creative people so that they can serve themselves and society.

Let’s go from hereThe Ten Commandments, but let us rewrite them to reflect our times. Freedom is liberty in the sense of the Ten Commandments, supported, when in doubt, by wise love for other beings. Let us obey Roman law, cultivate democracy, and tolerate other cultures. Let us maintain stoic composure. Let us love our enemies and share bread, as Jesus Christ demonstrated. Let us be saved.

Let the spiritual basis for Poland’s development be the following message:

The purpose of life on Earth is to continually transform into a global society of happy creatures who, using the energy of the solar system—i.e., the quantum computer—will build a new quantum computer—a new solar system in which our world and life will reemerge. Our destiny is to be born anew. Will we succeed?

Warsaw-Jakuszowice 2002-2017 Bogdan Góralski

A vision of modern Kingdom of Poland by Bogdan Jacek Góralski

Is the future Kingdom of Poland the third way between capitalism and communism???

In the previous 800 articles on this blog, I outlined a political and economic agenda for Poland. Only transforming it into the Kingdom of Poland will give a chance to implement the program of reforms planned by me on the basis of knowledge gained in many years of multidisciplinary studies. The program of reforms envisaged for the Kingdom of Poland can be applied in almost every country in the world, so I am the creator of evolutionary (not revolutionary) global changes based on knowledge about the world. Future events will decide whether my plans presented below will gain supporters among Polish women and men.

Jakuszowice June 6, 2023, 3:01 am Bogdan Jacek Góralski

Is the future Kingdom of Poland the third way between capitalism and communism???

In the previous 800 articles on this blog, I have outlined a political and economic program for Poland. Only transforming it into a Kingdom of Poland will offer a chance to implement the reform program I have planned, based on knowledge gained from years of multidisciplinary studies. The reform program planned for the Kingdom of Poland can be applied to almost any country in the world, making me a creator of evolutionary (not revolutionary) global change based on global knowledge. Future events will determine whether my plans outlined below will gain support among Poles.

Jakuszowice June 6, 2023, 3:01 a.m. Bogdan Jacek Góralski

A vision of modern Kingdom of Poland by Bogdan Góralski

A vision of modern Poland by Bogdan Góralski

My vision of modern Poland presented below eliminates the threat of war in eastern Europe and provides conditions for achieving social peace in Poland, and in the event of the dissemination of the Polish business and social experiment, also in countries east of Poland during the upcoming climate and economic crisis.

The settlement of Chinese settlers in Poland and west of Poland will relieve social tension in China and the country’s export pressure, which threatens to reduce the sold production of Western countries. Through their work, Chinese farmers will help increase Poland’s ecological plant production, which will influence the well-being of Poles and the societies of neighboring countries. Chinese youth settled in Poland will find conditions for education and assimilation in a fair social system focused on international equal cooperation. The USA will not have to get involved in ensuring the security of Poland and Western Europe, and the Polish western lands will be populated and properly developed by Chinese settlers.

The expansion of wild and unethical capitalism in countries reforming after the fall of post-communist despotism will be stopped and a social order will be achieved that will allow everyone to freely enrich themselves using their work and innate abilities. A social system will be created that will be a synthesis of capitalism and communism and will be devoid of the disadvantages of these systems.

Therefore, I propose to implement my version of the Polish raison d’état and observe the development of the situation in Poland, which forces quick political actions to reform the Polish social and business system and alleviate international tensions threatening global conflict.

Jakuszowice, August 16, 2020, 6:35 am Bogdan Jacek Góralski

Polish raison d’état

The deepening economic crisis will soon lead to the collapse of the Polish political, social and economic system. The current government is saving itself by taking out more and more loans and handing out money. The lack of a coherent economic program that will motivate Poles to work effectively will soon lead to the collapse of Poland. Polish mafias associated with PIS and PO are fighting for power and access to Poland’s privileges and treasure. In such a situation, a third political force must emerge based on the Polish raison d’état – the Decalogue Party, which groups ethical Poles.

Below I will present my vision of the Polish raison d’état:

1. Full rehabilitation of Polish nobility and landowners will be carried out and compensation in state treasury bonds will be paid to Polish patriots expropriated by the 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 communes operating in accordance with the Polish raison d’état. This will ensure the possibility of bringing human civilization into eternity and recreating our world. Clergy and nuns of all churches will teach a modern understanding of Christ’s ethics adapted to the requirements of our times and will be rewarded according to the effects of this teaching in the form of an increase in the culture of parishioners. Parishes and religious communes will be supported in business and science by the free-market POL-CAT joint-stock company.

3. Full transparency of the political and economic life of the center of power and organization of local government will be introduced.

4. The lowest local government unit will be a parish, a religious commune or a non-denominational commune.

5. The Decalogue Party will be created, implementing the program of the Decalogue Party available on the Internet.

6. A strategic partnership alliance with the Chinese state will be concluded.

7. Chinese farmers will settle the land owned by the State Treasury on the principles of a modern feudal system and long-term leases, contributing to the Polish population and the Polish agricultural and food system.

8. The maximum size of an individual farm will reach 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 the following voluntary principles:

11. politicians will receive earnings equal to the national average earnings.

12. Feudals will earn the average income of their tenants.

13. Owners and management board members of enterprises will earn the average salary of their employees based on commission on the results of their work.

14. Inheritance of private property on a voluntary basis will be based on inheritance by local municipalities or POL-CAT SA.

15. Scientific, supply and service activities will be conducted and supported by the non-profit POL-CAT joint-stock company on the terms set out in the document entitled The Third Way between capitalism and communism-link: https://justpaste.it/bzyh2, available on the Internet.

16. A strong, modern Kingdom of Poland will be reactivated according to the rules published on the Internet and developed by me, which will unite Polish society with the Polish community abroad. I present the future international position of the Kingdom of Poland in the global mosaic of countries in the work entitled “Future Poland’s politics” – link: https://justpaste.it/by6m5

17. I am asking for comments and suggestions for improving the above-mentioned Polish Reason of State, the Decalogue Party Program – link: https://justpaste.it/81ypn and the vision of the modern Kingdom of Poland – link: https://justpaste.it/akmy9 .

Jakuszowice, July 7, 2020, 5:17 am Bogdan Jacek Góralski

Warsaw, August 23, 2020, 12:56 pm modifications

Warsaw, September 16, 2023, 5:00-6:46 am modifications

A Vision of Modern Poland by Bogdan Góralski

My vision of a modern Poland presented below eliminates the threat of war in Eastern Europe and provides conditions for achieving social peace in Poland, and if the Polish business and social experiment is spread, also in the countries east of Poland during the coming climate and economic crisis.

The settlement of Chinese settlers in Poland and to the west of Poland will help alleviate social tensions in China and the export pressures that threaten to reduce the marketable production of Western countries. Chinese farmers, through their work, will increase Poland’s ecological crop production, which will impact the well-being of Poles and the societies of neighboring countries. Chinese youth settled in Poland will find opportunities for education and assimilation in a fair social system focused on international cooperation based on equal rights. The United States will not have to engage in ensuring the security of Poland and Western Europe, and Poland’s western territories will be populated and properly developed by Chinese settlers.

The expansion of untamed and unethical capitalism in countries reforming after the fall of post-communist despotism will be halted, and a social order will be achieved that allows everyone to freely enrich themselves through their labor and innate abilities. A social system will emerge that will be a synthesis of capitalism and communism, devoid of their flaws.

I therefore propose implementing my version of the Polish raison d’état and observing the development of the situation in Poland, which forces rapid political action to reform the Polish social and business system and alleviate international tensions that threaten a global conflict.

Jakuszowice, August 16, 2020, 6:35 a.m. Bogdan Jacek Góralski

Polish raison d’état

The deepening economic crisis will soon lead to the collapse of the Polish political, socio-economic system. The current government is bailing out 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 Law and Justice Party (PiS) and Civic Platform (PO) are vying for power and access to privileges and the Polish treasury. In such a situation, a third political force based on the Polish raison d’état must emerge – the Decalogue Party, a group of ethical Poles.

Below I will present my vision of the Polish raison d’état:

1. The Polish nobility and landowners will be fully rehabilitated and compensation will be paid in state treasury bonds to Polish patriots expropriated by the tsarist and Soviet authorities.

2. The Churches operating in Poland will be reorganized, and full spiritual and economic freedom will be introduced for parishes and religious communities operating in accordance with the Polish raison d’état. This will ensure the possibility of leading human civilization into eternity and re-creating our world. 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 in the form of increased cultural awareness among parishioners. Parishes and religious communities will be supported in business and science by the free-market POL-CAT joint stock company . company .

3. Full transparency of the political and economic life of the center of power and the organization of local government will be introduced.

4. The lowest unit of local government will be a parish, a religious commune or a non-religious commune.

5. A Decalogue Party will be established, implementing the Decalogue Party program available on the Internet.

6. A strategic partnership alliance will be concluded with the Chinese state.

7. Chinese farmers will settle land owned by the State Treasury under the principles of a modern feudal system and long-term leases, thus contributing to the Polish population and Poland’s agricultural and food system.

8. The maximum size of an individual farm will reach 300 hectares in accordance with pre-war regulations.

9. The purchase, trade and processing of agricultural produce will be carried out by cooperatives organised by parishes and religious communities as well as secular communities.

10. Economic and political life will be guided by the following voluntary principles:

11. politicians will receive salaries equal to the national average earnings.

12. Feudal lords will earn the average income of their tenants.

13. Owners and board members of enterprises will earn the average salary of their employees employed on a performance commission basis.

14. Inheritance of private property on a voluntary basis will be based on inheritance by local municipalities or POL-CAT SA.

15. Scientific, supply and service activities will be conducted and supported by the non-profit POL-CAT joint- stock company. company on the terms set out in the document entitled The Third Way between capitalism and communism -link: https://justpaste.it/bzyh2 , available on the Internet.

16. A strong, modern Kingdom of Poland will be reactivated according to principles published online and developed by me, which will unite Polish society with the Polish diaspora abroad. I present the international future position of the Kingdom of Poland in the global mosaic of states in my work entitled ” Future Poland’s politics ” – link: https://justpaste.it/by6m5

17. I am asking for comments and suggestions for improving the above-presented Polish Raison d’État, the Program of the Decalogue Party – link: https://justpaste.it/81ypn and the vision of a modern Kingdom of Poland – link : https://justpaste.it/akmy9 .

Jakuszowice, July 7, 2020, 5:17 a.m. Bogdan Jacek Góralski

Warsaw, August 23, 2020, 12:56 PM modifications

Warsaw, September 16, 2023, 5:00-6:46 am modifications

The renovated Polish Kingdom is needed in the world

M.Sc. engineer Bogdan Góralski @bogdangoralski · 12 Apr 2023 · edited: 16 Sep 2023

The renovated Polish Kingdom is needed in the world

Poland needs a leadership that implements an independent domestic and foreign policy aimed at economic independence. Poland freed itself from Soviet domination by becoming dependent on the USA. The Americans are currently draining the Polish market of money through large corporations monopolizing the supply of goods to the Polish market. The US sells weapons to Poland for crazy money, raising a threat from Russia. American companies buy goods from the Chinese and sell them in Poland with a profit of several hundred percent. Meanwhile, both Russia and the US are powers long gone. The world is developing and changing, and Poland needs alliances with modern dynamic countries. Polish trading companies are in a state of collapse and unable to oppose American hegemony. If Polish trading companies compete with American ones, it is only in the sale of Chinese goods. For 20 years after closing my trading company, I studied Polish and global political and economic problems. There is a chance for Poland to gain full economic and political independence provided that my economic and political strategy described in the Program of the Decalogue Party -link: https://justpaste.it/81ypn and in the text entitled The Third Way Between Capitalism and Communism is implemented. The implementation of my political and economic demands and the replacement of the income tax with the turnover tax together with the transfer of the capital from Warsaw to Krakow will allow Poland to fully regain its political and economic independence and cooperate with the whole world. The world needs a free Poland and Poland needs a world that is open and free from imperialism.

My postulates, in short, are the restoration of the election of royal power and a modern egalitarian feudal system based on non-hereditary nobility and long-term lease of agricultural land. Nobility would now be awarded for actions for the benefit of the Polish nation. Restoring the king’s power would mean continuing the reforms of the Constitution of May 3 and freedom of settlement in the territory of the Republic of Poland for all newcomers who respect the Polish legal order. Polish legal order will be based on global ethical achievements and providing Polish citizens with full freedom in shaping their fate. Full compensation would be introduced for the heirs of Polish citizens deprived of their property by the invaders. The compensation would be paid in shares of the Polish Treasury. The establishment of a royal commercial monopoly and the introduction of a 10% turnover tax on GDP and salaries will modernize the Polish tax system. The trade monopoly would be implemented by the POL-CAT joint-stock company providing profitable work in trade and science for both women and men. The POL-CAT joint-stock company would support local self-governing religious and non-denominational communities where taxes would be collected, half of which would remain in the local community. Such a tax system would make it possible to tax agricultural production with a 10% turnover tax. Half of the royal budget of approximately PLN 450 billion would have supported development of local communities. This would make Poland a self-governing, effective and cheap country. Only an increase in GDP would mean an increase in the income of the king and subjects. Poland would be defended by a wise foreign and domestic policy as well as a modern professional army supported by a common defense movement. My work is a tribute to my compatriots murdered in Katyn and other places of execution of the former elites of the Polish nation. Only a strong and wise Poland will protect Polish citizens.

Jakuszowice, April 12-13, 2023, 2:00-4:17 Bogdan Jacek Góralski

The world needs a reborn Kingdom of Poland

Poland needs leadership pursuing an independent domestic and foreign policy focused on economic independence. Poland liberated itself from Soviet domination by becoming dependent on the US. The Americans are currently draining the Polish market of money through large corporations that monopolize the supply of goods to the Polish market. The US sells arms to Poland for exorbitant sums, raising the threat of Russia. American companies buy goods from the Chinese and sell them in Poland at several hundred percent profit. Meanwhile, both Russia and the US are long-vanished powers. The world is developing and changing, and Poland needs alliances with modern, dynamic countries. Polish trading companies are in decline and unable to counter American hegemony. If Polish trading companies compete with American ones, it is only in the sale of Chinese goods.
For 20 years after closing my trading company, I studied Polish and global political and economic issues. There is a chance for Poland to achieve full economic and political independence provided that I implement my economic and political strategy outlined in the Program of the Decalogue Party (link: https://justpaste.it/81ypn ) and in the text titled “The Third Way Between Capitalism and Communism.” Implementing my political and economic demands, replacing the income tax with a turnover tax, and moving the capital from Warsaw to Krakow will allow Poland to fully regain political and economic independence and cooperate with the entire world.
The world needs a free Poland, and Poland needs an open world free from imperialism.

My proposals, in short, are to restore the elective nature of royal power and a modern, egalitarian feudal system based on non-hereditary nobility and long-term leases of agricultural land. Nobility would now be awarded for actions on behalf of the Polish nation. Restoring the king’s authority would mean continuing the reforms of the May 3rd Constitution and granting freedom of settlement in the Republic of Poland to all newcomers who respect the Polish legal order, based on global ethical achievements and ensuring Polish citizens full freedom to shape their own destiny. Full compensation would be introduced for the heirs of Polish citizens dispossessed by the occupying powers. Compensation would be paid in shares of the Polish Treasury. The establishment of a royal trade monopoly and the introduction of a 10% turnover tax on GDP and wages would modernize the Polish tax system. The trade monopoly would be implemented by the POL-CAT joint- stock company. a company providing profitable work in trade and science for both women and men. POL-CAT joint- stock The company would support local, self-governing religious and non-denominational communities, where taxes would be collected, half of which would remain within the local community. Such a tax system would enable the taxation of agricultural production with a 10% turnover tax. Half of the royal budget, amounting to approximately PLN 450 billion, would support local communities. This would make Poland a self-governing, efficient, and low-cost state. Only an increase in GDP would translate into increased income for the king and his subjects. Poland’s defense would consist of a wise foreign and domestic policy and a modern, professional army supported by the mass levy. My work is a tribute to my compatriots murdered in Katyn and other places of torture of the former elites of the Polish nation. Only a strong and wise Poland will protect Polish citizens.

Jakuszowice, April 12-13, 2023, 2:00-4:17 a.m. Bogdan Jacek Góralski

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Introduction to the Polish Kingdom Development Program

Bogdan Góralski, M.Sc. Eng. @bogdangoralski · Jun 3, 2023

Introduction to the Polish Kingdom Development Program

Starting 20 years ago to write the Development Program for Poland, I started a long and arduous road to understanding what the Polish society, consisting of the world of women and men, i.e. opposing social forces fighting for power and social recognition, wants. In the Polish family, a woman initially succumbs to a man and gives birth to children, but in the course of her life, thanks to her maternal instinct, she takes over the family, and the man is pushed to the role of a provider of material resources. In ancient times, an adolescent boy was placed under his father’s tutelage to grow up to be a man, and today he is under the care of a woman-mother until adulthood while he is educated. In the Polish family, the father is relegated to a secondary position because fight for bread for the family, it absorbs his attention and neglects raising children.

In this way, a strong bond is born between mother and children, and the father is marginalized.

A woman in the process of raising children is close to them and better understands the problems that children live with. This means that a woman is closer to the modern world than a man. The father, on the contrary, lives in the world of professional work and moves away from the child’s dream world and the world that is developing.During my life, I have experienced the hardships of running a household that are usually the share of a woman. Motherhood is a particularly difficult period in women’s lives. Raising children, taking care of the house, cleaning, washing and cooking absorb a lot of strength and energy of a woman who tempers herself in this hard toil. When the master and ruler of the family returns from work, his wife serves him dinner and then returns to the children and household chores. The man lingers in front of the TV and the newspaper and this is the end of his daily activity. This is common in urban and rural life. More responsibilities fall on the woman and therefore her power over the family increases with her increasing responsibility for family life.

Real socialism in my childhood ensured professional work for both men and women, developing a system of nurseries, kindergartens and schools for children. It freed the parents, especially the woman, from the chores of housekeeping for most of the day. It seems to me that this achievement of socialism in the form of state childcare and the emancipation of women gained through the possibility of professional development is worth continuing. Breaking out of the home treadmill, and working life to meet personal needs and help a man maintain a home is an advantage for women.

Another problem of women in the real Polish socialism was the trouble with getting food, which was a common problem that made life difficult for a woman responsible for preparing meals at home. The way out of this problem is such market action that it would be more profitable for the family to go to a restaurant for a meal than to prepare it at home. This would lead to changes in the rules of the food trade and the development of a network of local restaurants that would make eating more pleasant and relieve women of the obligation to cook for the family. Cooking is, after all, a man’s domain.

So far, my programs for the development of the Kingdom of Poland lacked the above-mentioned elements of everyday life of Poles, which are universal care and education of children and limiting the toil of everyday life, especially women. In the future Kingdom of Poland, these elements of our lives will be a field of special care and well-thought-out systemic solutions enabling a woman and a man to cultivate family life and mutual love.

Jakuszowice, June 3, 3:57 am Bogdan Jacek Góralski

Introduction to the Development Program for the Kingdom of Poland

When I began writing the Polish Development Program 20 years ago, I embarked on a long and arduous journey to understand the desires of Polish society, comprised of women and men—that is, opposing social forces vying for power and social recognition. In the Polish family, a woman initially submits to the man and bears his children, but later in life, thanks to her maternal instinct, she takes over the family, and the man is relegated to the role of provider of material resources. In ancient times, an adolescent boy was placed under his father’s tutelage to grow into a man, whereas today he is cared for until adulthood by a female mother while pursuing an education. In the Polish family, the father is relegated to a secondary position because, while fighting to provide for the family, this absorbs his attention and neglects raising the children.

In this way, a strong bond is created between mother and children, and the father is treated marginally.

During the process of raising children, a woman is close to them and better understands the problems they face. This means that a woman is closer to the modern world than a man. A father, on the contrary, lives in the world of work and distances himself from the child’s world of dreams and the world that is developing.

Throughout my life, I have experienced the hardships of running a household, which is usually a woman’s lot. Motherhood is a particularly difficult period in a woman’s life. Raising children, caring for the home, cleaning, laundry, and cooking absorbs a woman’s strength and energy, and she hardens herself through this demanding toil. When the family’s master and ruler returns from work, his wife serves him dinner and then returns to the children and household chores. The man lingers in front of the TV and newspaper, and that’s the end of his daily activities. This is common in both urban and rural life. Women shoulder more responsibilities, and therefore, her power over the family grows, along with her growing responsibility for family life.

Real socialism in my childhood ensured professional work for both women and men, developing a system of nurseries, kindergartens, and schools for children. This freed parents, especially women, from the drudgery of caring for the home for most of the day. It seems to me that these achievements of socialism, in the form of state childcare and the emancipation of women gained through opportunities for professional development, were significant.

It’s worth continuing. Breaking free from the domestic grind and professional life to meet personal needs and support a man in maintaining the home is an advantage for women.

Another problem faced by women in the Polish socialist era was difficulty obtaining food, a common problem that made life difficult for women responsible for preparing meals at home. A solution to this problem is to implement market mechanisms that make it more profitable for families to eat at restaurants than to prepare meals at home. This would lead to changes in the rules of the food trade and the development of local restaurant networks that would make eating more enjoyable and relieve women of the burden of cooking for the family. Cooking, after all, is a male domain.

Until now, my development programs for the Kingdom of Poland have lacked the above-mentioned elements of everyday life for Poles, such as universal care and education for children and reducing the drudgery of daily life, especially for women. In the future Kingdom of Poland, these elements of our lives will be areas of special care and systematic, thoughtful solutions enabling women and men to cultivate family life and mutual love.

Jakuszowice, June 3, 2017, 3:57 a.m. Bogdan Jacek Góralski

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The program of the New Decalogue Party

“Heaven’s kingdom on Earth will begin with the modern Kingdom of Poland…””Królestwo nieba na Ziemi zacznie się od współczesnego Królestwa Polski…”

The New Decalogue Party for modern Kingdom of PolandNowa Partia Dekalogu dla współczesnego Królestwa Polskiego

The New Decalogue by Bogdan Jacek GóralskiNowy Dekalog Bogdana Jacka Góralskiego

Nowy Dekalog Bogdana Jacka Góralskiego

1. Strong agriculture = strong and wealthy society1. Silne rolnictwo = silne i bogate społeczeństwo

1. Silne rolnictwo = silne i bogate społeczeństwo

2. Workers + wealth = demand2. Pracownicy + majątek = popyt

2. Pracownicy + bogactwo = popyt

3. Work = decent earnings and pension3. Praca = przyzwoite zarobki i emerytura

3. Praca = godne zarobki i emerytura

a decent income today,Przyzwoity dochód dzisiaj,
a secure old age tomorrow.Jutro pewna starość.

Praca nie jest jedynie kosztem w rachunku ekonomicznym, lecz drogą człowieka do samorealizacji, służby wspólnocie i utrzymania rodziny. Każda uczciwie wykonywana praca powinna zapewniać:

godne wynagrodzenie dziś,
bezpieczną starość jutro.

4. Woman + man = children = evolution

4. Kobieta + mężczyzna = dzieci = ewolucja

5. Wisdom + love = energy = life

5. Mądrość + miłość = energia = życie

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.

porządkuje gospodarkę,
oczyszcza politykę z kłamstwa,
przemienia Kościół w żywą wspólnotę,
daje człowiekowi odwagę przemiany siebie i świata.

6. Freedom = responsibility

6. Wolność = odpowiedzialność

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

Prawdziwa wolność nie polega na dowolności, lecz na odpowiedzialnym wyborze dobra.
Człowiek wolny:

bierze odpowiedzialność za swoje słowa, czyny i zaniechania,
pamięta, że jego decyzje mają skutki dla rodziny, sąsiadów, narodu i ziemi.

Społeczeństwo wolnych, a zarazem odpowiedzialnych obywateli nie potrzebuje nadmiaru przepisów i represji. Im więcej w człowieku dojrzałej wolności, tym mniej trzeba zewnętrznego przymusu.

7. Conserve all energies

7. Oszczędzaj wszelkie energie

Modern civilization wastes energy in every form:

physical (oil, gas, coal, electricity),
biological (health of the body),
emotional (fear, anger, aggression),
social (conflicts, wars),
spiritual (meaninglessness, despair).

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

Współczesna cywilizacja marnuje energię we wszystkich postaciach:

fizyczną (ropa, gaz, węgiel, prąd),
biologiczną (zdrowie ciała),
emocjonalną (lęk, gniew, agresja),
społeczną (konflikty, wojny),
duchową (bezsens, rozpacz).

Prawdziwe bogactwo rodzi się z mądrego gospodarowania energią, nie z jej rabunkowego zużycia.

8. Sharing bread = peace

8. Dzielenie się chlebem = pokój

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.

sprawiedliwy dostęp do żywności,
uczciwą płacę za pracę,
solidarność z najsłabszymi,
gotowość do wspólnotowego dzielenia się dobrami.

Tam, gdzie człowiek z człowiekiem łamie chleb, rodzi się zaufanie i pokój – w rodzinie, w parafii, w państwie i między narodami.

9. Love of enemies = safety

9. Miłość nieprzyjaciół = bezpieczeństwo

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.

rezygnację z nienawiści jako fundamentu polityki,
szukanie dialogu, gdzie to możliwe,
twardą obronę dobra przy jednoczesnym poszukiwaniu pojednania.

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

10. Bóg jest w nas wszystkich = kochajmy się więc

If God is present in every human being, then every face we meet 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.

Jeśli Bóg jest obecny w każdym człowieku, to każda twarz, którą spotykamy, jest w pewien sposób świątynią.
Z tej wiary wynika:

szacunek dla życia od poczęcia po naturalną śmierć,
godność każdego człowieka, także ubogiego, chorego, „niepotrzebnego”,
odrzucenie nienawiści i pogardy jako narzędzi polityki i religii.

Program for modern Kingdom of Poland Program dla współczesnego Królestwa Polskiego

Program for modern Kingdom of PolandProgram dla współczesnego Królestwa Polskiego

The program of the New Decalogue Party, i.e. the program for the development of the modern Kingdom of Poland.

Program Partii Nowego Dekalogu, czyli program rozwoju nowoczesnego Królestwa Polskiego

9.2.1.1.Introduction9.2.1.1. Wprowadzenie

Ladies and Gentlemen!

Panie i panowie!

9.2.1.2. How this program and book came to be written9.2.1.2. Jak powstał ten program i książka

POL-CAT

” Tools for people who take pride in their work”„ Narzędzia dla ludzi dumnych ze swojej pracy”

9.2.1.3. A NEW TRADITION WILL BUILD A NEW POLAND9.2.1.3. NOWA TRADYCJA ZBUDUJE NOWĄ POLSKĘ

9.2.1.4. LET’S BUILD A NEW POLAND AND A NEW TRADITION

9.2.1.4. ZBUDUJMY NOWĄ POLSKĘ I NOWĄ TRADYCJĘ

The POL-CAT Center would actively promote the products of the Polish economy and the Polish tourism industry abroad, leveraging the large Polish diaspora abroad.

http://bogdangoralski.info/2018/02/22/pol-cat-joint-stock-company/ )

and also at the link: https://ia601504.us.archive.org/20/items/polcatjointstockcompanyprinciples/POL-CAT%20joint-stock%20company%20principles.pdf

By 2050, we need to increase global food production by about 65%, and this can only be achieved without any problems in Europe and the Americas, so let’s get to work.

The power of trade unions should be limited and the principle introduced that a trade union is financed by contributions from its members and not by the budget of the enterprise employing them.

Food intermediaries generally do not pay income taxes, resulting in at least PLN 30 billion in losses for the state budget. Food trade must be taxed.

Jobs created in agriculture cost the least. According to the World Bank, investing in agriculture is the most effective way to reduce social poverty. Let’s invest in agriculture.

Dear Scientists!

Principles of humanistic progress in the economy and politics of Poland

Author: Bogdan Góralski

Library of the Historical Institute of the University of Warsaw

Will global peaceful evolution begin in Poland?

1.All politicians earn the same as the average salary in the country.

2 Only the anti-corruption POL-CAT supplies materials and sells services in Poland:

Link to the rules of operation of POL-CAT: http: //bogdangoralski.info/2018/02/22/ pol – cat -joint- stock – company /.

3. Manufacturing companies are free from prohibitions.

4. Landowners, owners and managers of enterprises earn as much as the average salary of their employees and tenants.

POL-CAT will be a pioneer of ethical changes in Poland and a supervisory body for Polish society.

Warsaw, February 1, 2019, 6:25 p.m. Bogdan Góralski

III.9.2.1.5. Why the Party of New Decalogue?

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

Warsaw , 2000-2017 Bogdan Góralski

9.2.1.5. Why the Party of New Decalogue?

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

9.2.1.6. Decalogue Party and POL-CAT

9.2.1.7. Parishes and religious communities need to be reformed

9.2.1.8. Christ’s Message Will Push the Vatican to Fair Food Trade

The reform carried out in the Church should consist of:

10 years of mandatory celibacy for a priest – so that he could prepare for

Separating the parish priest from managing the parish community’s finances—so that he can focus solely on promoting ethics in his parish. Ethics cannot exist for its own sake. The Church cannot serve itself. Ethics arose to cement society and safeguard the rights of individuals. Ethics must be practically applied in family, business, and social life so that our civilization can develop harmoniously. Christ’s ethics, enriched by the experiences of other civilizations , is a model we should create, understand, and imitate.