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Reflections on the ninth commandment
88,1. However, before we give the full explanation, it will be necessary to make a few remarks in order to shut up the mouths of many juridical wolverines and outraged international law publishers. For they would be able to derive the right to ownership from the collection rights, by which they would apparently be able win the case against us. Therefore, we want to entrench ourselves on this point.
88,2. However, it is not to be denied that everyone must have the right of collection before any rights of use. Because, before someone picks up and prepares something with his hands and his strength, he cannot assert his right of use. That's right, before anyone wants to put an apple in his mouth, he has to pick it from the tree or the ground.
88,3. For the "collection right" he also has several Divine documents. Certificate No.1 is the eyes. With these he has to look where something is. Certificate No.2 is the feet. With these he has to move to where something is. Certificate No.3 is the hands. With these he has to reach out and take something. So according to this deed, the man has before the Lord the lawful right to collect as an undeniable property.
88,4. But could it not be said here: is not the collected material then completely the property of the one who, according to his Divine right of collecting, has collected it for his use? Now does another have the right to judge his hands or desire by what his neighbor has gathered? Because one right obviously depends on theother. If I have the natural right of use written by the Creator in the stomach and on the skin, then I must also have the right to collect, because without the right of collection, I cannot satisfy the right of use.
88,5. But what good is the collection right if it does not secure the bite I bring to my mouth? Because, since everyone has the right to take the apple, which I have picked up with my hand according to my collection right, out of my hand, because he is too comfortable to pick one up, I must obviously forgo my right of use and must starve, whether I like it or not.
88,6. It is thus necessary that the collection right would at least demand the property right regarding what one has collected, otherwise no right of use could honestly be reasonably thinkable.
88,7. The right to collection is connected with the right of preparation and production is combined with the collective right. If I would not be allowed to assert the full right of ownership over what I have prepared and produced, then all activity is in vain, and I am compelled, firstly, to consume all the edible things in secret, and, secondly, to always go about naked. Because if I make myself a garment and another, which is too lazy for this work would take it away from me according to his right of use, then the question is: what would be the case with my right to use?
88,8. If I build a house in a colder area and have no ownership rights according to the right to collect and produce, then the next best company can drive me out of the house and exercise my own right of use in my place.
88,9. From this, however, it can be seen that, with the natural right of acquisition, a certain prerogative of property rights should be granted to the actively producing person, without which such a property right, taken and considered as is, the existence of a human society is not even remotely conceivable.
88,10. If, however, the right to collect and prepare are admitted as completely valid, then a piece of land, on which I have cultivated a seed, like a tree which I have planted and refined, must also have been prerogatively considered to be my property.
88,11. But ask further: who grants me such a right at the planting of a colony? The matter is easy to explain. The colonists choose from their midst one void of greed and wise leader. They grant him the rights to divide and distribute and thus also the responsibility to protect, under mutual oath swearing, as insurance for the maintenance of and compliance to his decree. Because of this assurance, one or the other rebel would be called to order by these order-abiding brothers on behalf of the leader. The how and the means does not matter, for these can and must be first determined according to the degree of the rebellion and then executed.
88,12. Who does not immediately see the submission and the first monarchical foundation of a state? Also, who does not also see that, as soon as the right to collect, and the right of acquisition and preparation is systematically connected with a prerogative right of property, nobody can be limited to the right of collection, acquisition and preparation on his property granted to him. On the contrary, the chief executive must only endeavor to encourage his subjects to collect and produce as much as possible on their possessions. And the more one acquires by diligence on his property, the more pleasant a situation he creates for himself, and the less limited becomes his rights of use.
88,13. However, once this right of ownership has been ascertained to secure the right of collection, acquisition and use, this right inevitably leads to the right of hatred; for without this right, no one is the rightful owner of the property he has received from the leader.
88,14. But this hate-law first requires a precise survey of the property. Once the borders have been determined, only then can any owner make use of the hate rights or the rights of defense of his property.
88,15. But this hate right is not feasible without authorized guardians. So we have to set up military men, who have the unlimited right to secure everyone's borders. You must therefore have the right of execution, that is, a criminal or punishment right. But who should guide these military men? Certainly none other than the head of the entire colony.
88,16. Here, therefore, we have necessarily the emergence of the military state, but at the same time also the determination of an unlimited power of the leader, who can now already command the military men and sanction his commandments.
88,17. Have we brought it so far, who can still stand there and say: The present state constitutions are not based on this Divine right? Yes, it is all right for a critic, only he cannot yet understand the overarching right of ownership of the monarch. But I say: If one has proved the former in such a way, which was far more difficult, then the right of ownership of a monarch beside it can be proved with a sleeping hood on. We shall see.
88,18. If, on the part of the leader's executive wisdom, the right of property is properly in place and the leader has an army at his disposal, capable of guarding the colonists' possessions, does the leader not have a twofold right to say to the colonists: I am in your midst, have provided for you through my wisdom, and you have made me the leader because you have recognised me as the least greedy man among you.
88,19. Therefore, I have fairly distributed the land among you, and now protect your property with my wisdom and with the wisely-led military men. But in the distribution I have completely forgotten myself due to my lack of greed. But you will surely see, if you would have need of my continual wise direction, that I cannot live off air. After that, what am I supposed to have for my maintenance in order to live? I have no time for collecting, because I have to use my time to constantly reflect on how your property needs to be continually secured.
88,20. So you will see that a faithful worker is worth his reward. That's why I'm declaring that you agree to support me out of your secured supply. I can claim this from you even more rightfully, since the preservation of your mutual right of ownership depends only on my consideration. In addition to my protection, however, the support of the army, which secures your property, is also necessary, for they too, do not have time to work, by keeping your borders in good order.
88,21. Your own salvation and well-being must therefore make it clear to you that I and the army are unlike you, unable to work, and that each of you therefore should agree to pay me a certain amount of tax for his own benefit.
88,22. This announced demand seems completely legal and reasonable to all colonists, and they are content with the regulation. In this way, the chief executive has already asserted his first natural, if not supreme, yet co-owned right of all the settlers.
88,23. But there is such a small gap between co-ownership and the overruling right of ownership that even the smallest child can get a hold of this concept. The boss just needs to say: My dear colonists! It is not unknown to you that another colony has settled over against us. In order to protect us from it, you must give me the unqualified right in everything, so that I can act as your leader in case of emergency, as the main owner of your property, and in such a case can secure the external borders according to my wise insight. I must have the right, in your name, for your own benefit, to negotiate with a foreign nation if it would be more powerful than us.
88,24. You should also, being colonists who is in need of my guidance, understand what is easy to understand, that I as your leader, must have a permanently built place in your midst in which I can protect and preserve myself, above all for your preservation. But it is not enough for my well-justified security that you build me a dwelling-house, but in order to build my dwelling house, other dwellings have to be erected in order to accommodate the army, who are only dependent on my leadership. In other words, you must build for me in your midst a permanent home (residence) in which I am fully secure, both from strangers and from your own possible attacks.
88,25. Here we see with great clarity how the monarch necessarily declares himself the landlord of a country. But that was not enough. We want to hear other reasons as well, from the mouth of the founder himself, for he continues to speak:
88,26. My dear colonists, the indisputable reason for the establishment of a permanent place of residence for me in your midst, I have shown to your insight. So you have the first reason. But listen to me: The land is vast; it is impossible for me to be everywhere myself. Therefore I want to audit you and I will distribute out of you the wisest ones as my officials and deputies all over the country. These proxies then you will then owe the same obedience as unto me, for their own benefit.
88,27. If, however, one or the other subjects under my wise management has been accused of alleged injustice by these my chosen officers, then shall everyone have the right to bring his complaint to me, where he can then be assured that the case will be attended to with perfect justice. On the other hand, for your own benefit, in order to prevent all disputes, you must give me the most faithful and conscientious assurance that you willingly follow my final judgment without the slightest further refusal. In the opposite case, for the good of all, I must also be assured of the indisputable right by all, to deter a rebellious person to defy my final judgment by means of a chastising force in order to obey my will. If all this is done in order, then you will become a truly happy people!
88,28. Here we see a second step, derived from all former things: Firstly, the sole rule, and secondly, the sole possession of the whole country. And so, in this way, we would have irrefutably displayed the first reason, which was completely grounded in the nature of the matter. This reason can be called the natural, derived from human society. But somebody will say that all this is in and of itself just as true to nature, as surelyand certainly the man needs the eyes to see and the ears to hear. We look at these colonists, who are still very crude, and find them to be most zealous and fully obedient to their leader.
88,29. Yet, exactly from this obedience, the colonists begin to feel increased fear for their leader. And in this fear, one and the other soon ask each other: why is it that among all of us this man is so clever, and we are all to be regarded as true fools compared to him? This question, so small and inconspicuous as it appears at the beginning, is of extraordinary importance, and in its answer is expressed the inviolable official signature to the autocracy and of the sole property right of a monarch. That sounds weird, some might say in advance. Have just a little patience, and we'll see it in another light right away!
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