Therefore, the market principle is the illegitimate child of the money economy. Merchants cannot carry on business without money. It is money that causes prices to nose-dive. With bartering, it is impossible to get a head of cabbage from someone without giving something fair in return. Getting that head of cabbage without giving something of like value in return is robbery, pure and simple. The techniques of business, then, are the same as the laws by which robbers operate.
We must get rid of the robbers. We must also get rid of the city, which inevitably brings robbers into existence. And we must get rid of money, which makes possible the functions and activities of the city. If we allow the continued existence of money, it will not only keep plundering agriculture, but it will also destroy us.
Getting away from Money: The Bagworm Revolution
Money makes us squander resources, destroy Nature, and contaminate the environment. These urban evils (the activities of the city) are all carried out "under duress" because of money. It is because of money (the pursuit of profit) that, even though there is absolutely no need, we continue to squander resources, strew pollution, and compete madly in the production of yet more. [52] It is because of money that we search desperately for more construction work to do. The purpose of public works projects is to "make the money circulate," but this cannot be done without destroying Nature. Money is trashing the Earth.
"Money is the root of all evil. Since money appeared, all of creation has been dark, and greed and evil have ruled the world." Shoeki was already saying this in the middle of the Edo Period, before the advent of industrial society.
Money is the root of all the above evils, and if we do not immediately (it may already be too late) banish it from the Earth, we will experience a most grave crisis, but since money is the life blood of the city, banishing it will require an earthshaking occurrence, and the useless softies in the city will not be able to bear it. They will put up a desperate struggle, and, using everything at their disposal (the cream of science and technology), they will try to preserve money. It is for this very reason that we will be unable to avoid disaster.
This is a despairing situation. We must despair of banishing money, and we must despair of avoiding catastrophe. Previously I examined this problem from a different angle, and said that we must not waste our effort trying to change something that is hopeless to change, but that we should begin by putting distance between ourselves and money. Should we continue to cling to, and depend upon, that which is a weapon of plunder and the ultimate cause of destruction, the plundering will become worse, and we will advance toward ruin with ever greater speed. Before anything else, we must cease our tightrope act. Getting away from money will not insure our safety, but we can at least avoid direct entanglement. The more we depend upon economic ties with the city, the greater is the danger, but the more distance we can put between ourselves and the city's poisons, the less chance there is of our being dragged directly into the morass when the city begins to disintegrate. To depend completely upon the city (listen up, you large-scale farmers!) while expecting at the same time to come out unscathed when the city falls is like hoping for safety in an airplane that is about to crash. When the city begins to disintegrate, shrink, and recede, pollution will lessen and Nature's power of recovery will awaken by the same degree. In time we will again have a livable environment.
Until that time comes, we must, without the help of the city,
establish ourselves so that we can survive without it. This is
the Bagworm Revolution.
City Prosperity, Country Destitution
Parting company with money is exactly the same as parting company with the city. In Chapter VI, I wrote in detail about this, but I would like to make some comments here on lessening one's dependence on the city, and increasing one's dependence on Nature. Here I offer some concrete proposals for Natural Cycle Organic Farming.
Until relatively recently, almost all Japanese farmers practiced self-sufficient farming; they had some domestic animals, returned the manure and their own wastes to the Land, and fed themselves and their animals with the food harvested from the Land. If one farms thus, it is not at all difficult to be independent, and the blessings (i.e., interference) of the city are totally unnecessary. Even though these farmers are independent, they were poverty-stricken, but this was not at all due to the retrogressive and closed nature of self-sufficient agriculture. Their destitution was due fully to the high-handed plunder of the city. You critics out there! You must not evade the real question. If the farmers of both former and modern ages were destitute because of agriculture's retrogressive character, then why is modern petroleum-based agriculture, as represented by American agriculture, suffering under such onerous debts? There has never been any problem other than that which has always dogged agriculture: the plunder of the city. The problem is that the critics and politicians take for granted their right to fill their bellies without soiling their own hands.