story of a 'winning' in which no one is vanquished, but all become free. The
underlying principle is also one of the principles of civilization, and
therefore also of economics. Economic riches and a vanquished society cannot
exist side by side. In a vanquished society economic riches cannot be
achieved. For this reason every oligarchic system breeds poverty, decay, and
genocide, whereby the empires that feed on society collapse themselves. This
is, pure and simple, basic economics, determined by fundamental principles. A
rich civilization can only exist on an unfolding platform of universal love
reflected in the great Principle of the General Welfare and the Westphalian
Principle of the Advantage of the Other. On these two great principles rests
the citadel of civilization. Dark ages erupt when these principles are set
aside, and inversely, bright eras of Renaissance come into being when the
principles are honoured. The story in the dialog reflects this contrast. It is
situated in China.
In the history of China, the mist-shrouded mountain
- Mount Lu (Lushan) - became once the lodging for great spiritual healers and numerous monasteries as if
they were a refuge from
In my novel LU Mountain, the protagonists flee to China as a place of refuge from unresolved
crises in the West.
But where will the nations flee to, when their world becomes unlivable? We may discover one day
that the ‘mountain’ of our humanity has always furnished us the spirit to build ourselves up
to create for ourselves the now increasingly neccessary New Renaissance World.
Wai-yi acknowledged later as similar kind of an "awakening." She
spoke about it the next morning during breakfast. In context with it she
spoke to us about the significance of the nearby Lu Mountain to the right of
our anchorage. I recalled that I had remarked on how beautiful the mountain
looked as we entered the great lake the evening before, where we were based.
Wai-yi explained to us that during the Zhou dynasty in the eleventh Century
BC, according to legend, seven brothers had built a lodge at the mountain,
hence its name, Lu Mountain, which simply means lodge. She also explained
that another legend speaks of a great healer, Dong Fen, one of the shamans
of early Chinese history, who was said to have lodged at the foot of this
mountain. According to legend he refused to be paid for his services. Wai-yi
said that he had merely asked as reward, that every patient who was healed
would plant five apricot trees when the healing was complete. She added that
much later in time, during the Han dynasty in the first three centuries AD,
the mountain slopes became home to more than three-hundred-eighty
monasteries, some of which still exist. She said that she found in one of
them a very ancient story that reflects to some degree our own story. With,
having said this, she invited us all to come with her to the top of the
mountain. She told us about a ledge that she had discovered, high above the
Yangtze, that provided a spectacular view of the entire surrounding country.
So it was that we were all assembled three
days later on her 'private' high mountain ledge to listen to Wai-yi read to
us the ancient story that had been preserved with great care in one of the
almost forgotten holy places of the mountain itself. She told us that the
ancient story was a tale of two kingdoms.
She said that the story could have been
written today, but evidently, it was written a long time ago. It appeared to
be a saga, she said, that was passed on from the early days by word of
mouth, before, sometime later it was written down.
The two kingdoms that she told us about
appear have been two local kingdoms that were separated from one another by
a mountain range, possibly by the Wu Mountain range through which the
Yangtze had carved one of its deep gorges. The kingdoms were referred to in
the story as the Kingdom of the West, and the Kingdom of the East.
The Kingdom of the West was ruled by a proud
and cruel king, but the king was old and soon died. The successor prince was
of the father's stock, but lacked the father's intelligence to rule a
kingdom. People joked about the king's stupidity. However, the king had a
beautiful wife, a queen who had been the king's lover long before he became
a king. The queen was adored by the king for her mental abilities that he,
himself, apparently lacked. It became all too soon evident, therefore, even
to the king, that the queen was the real ruler in the kingdom, while not a
drop of royal blood flowed in her veins.
According to the legend, all of the elite and
the wise of the kingdom courted the queen far more than they courted the
king, which angered the king. Naturally, the king had the power to rule, and
often overruled the queen on behalf of those who had come to him seeking
certain powers of their own over the people, for a purpose that Wai-yi
interpreted as their 'business gain.' Wai-yi explained that those people
were the 'business' people of the kingdom, even though the concept of
business had not been developed at this time to the extend as we know it
today. She said that those people worked for the king at first, collecting
taxes, lending out currencies, controlling the fields that the farmers could
rent. They made the king's business their business and let the king have
some of the royalties in exchange for their privileges. They also operated
warehouses with trade concessions of their own making, and they operated
stores and bakeries, and fisheries. In short, wherever profits could be
made, they were the people making them, and this, of course, with the full
support of the laws of the king. In fact, the king had no options but to
support them as he received his income in royalties from their ventures.
Naturally, the queen strongly opposed the
demoralizing trend, especially when the profiteering became obsessive and
evermore unjust. She alerted the king of the tragic fact that the people of
his kingdom became rapidly reduced to slaves for the profits of others, so
much so, that they could no longer develop their potentials and upgrade
their skills to enrich and strengthen the whole kingdom.
So it was that during this time of mounting
tensions, deeply reaching conflicts arose that the king was ill equipped to
deal with. Whenever he bowed to the wishes of his queen who better
understood the economic processes of the kingdom, he made himself enemies in
the business community, and whenever he relented to the business pressures,
his queen would stir his conscience.
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in Chapter 4 of my novel: Lu Mountain
online page 22 to 26