Aum Shinrikyo, which was found responsible for the sarin attack and for several murders with VX, the most toxic nerve agent known, is regrouping, recruiting new members at home and abroad, and raising vast sums of money, security officials and Japanese and American terrorism experts say. The U.S. State Department has designated it a terrorist group, although it has not been linked to any illegal acts since 1995.
The resurgence of the sect that masterminded the most serious terrorist attack in Japan's modern history, the officials said, is a result partly of Japan's unwillingness to ban it.
The Tokyo district court deprived Aum Shinrikyo of its legal religious status in 1995 and liquidated its assets after declaring it insolvent the following year.
But the Japanese government decided last year that the Justice Ministry had not proved that the group posed an "immediate or obvious threat" to Japanese society. It rejected a request from security officials to outlaw the sect under a 1952 law against subversive activities. The law has never been applied.
As a result, despite security experts' warnings, Aum Shinrikyo, arguing that the government has effectively sanctioned its existence, has used the decision to rebound.
"There has been no word of repentance or apology," concludes the Public Security Investigation Agency, the main intelligence arm of Japan's Ministry of Justice, in a 70-page report issued in January. Moreover, the document states, Aum Shinrikyo -- the name is the Buddhist mantra "Om" followed by "Supreme Truth" -- has not revised or abandoned "its dangerous doctrine that justifies murder to achieve its ends."
According to the report and interviews with Japanese security officials and independent experts, the group now has about 5,000 followers, including 500 "monks," followers who are "ordained" and live communally. It operates some 28 installations at 18 branches (down from a peak of 24) throughout the country.
Despite being banned in Russia, the group is still active there, as well as in Ukraine, Belarus and Kazakhstan. It maintains encrypted Web sites and chat rooms in Japanese, English and Russian and controls a network of electronic, computer and other stores that generated about $30 million in revenues in 1997. Its publishing company, now its second-largest source of revenue, reopened in April and issues at least one book or pamphlet a month, officials said.
The group is far weaker and poorer than it was at the peak of its influence in 1995, when it owned about 30 pieces of property throughout Japan, as well as a business empire that controlled restaurants, computers and other technology companies. Its net worth was estimated at $20 million to $1 billion. It was also said to have 10,000 followers in Japan and up to 40,000 in other countries, 30,000 of them in Russia.
Still, the group's resurgence deeply troubles security officials, who say they monitor known followers and businesses 24 hours a day and continue searching for three of its leaders accused of involvement in earlier plots and deadly assaults.
Signs of the group's resurgence abound. Among them, say the police and other experts, is Trisal, a store that customizes computer systems at discount prices. The tiny office, four stories up a steep, narrow staircase in a small Tokyo office building, is staffed by very young salespeople and jammed with bargain hunters, most of them also young.
Asked whether the cult had a financial stake in the company, a Trisal spokesman said, "Not really." And a spokesman for the group declined to comment on whether it has a financial stake in Trisal or in any of the other electronics companies that Japanese authorities identify as directly or indirectly controlled by the sect.
But Hiroshi Araki, the spokesman since his predecessor's arrest in 1996, did not deny that Aum Shinrikyo had financial ties to several businesses reportedly owned by or employing its followers.
My guest tonight is uniquely qualified to help us answer these questions. Robert Lifton has wrestled with some of the most disturbing events of the time. Trained in psychology and psychiatry, 40 years ago he went to Hiroshima to listen to the survivors of the world's first nuclear bombing explosion. His book won the National Book Award.
He's also written on the Nazi doctors in Hitler's Germany, Home From The War about Vietnam veterans, and most recently Destroying The World To Save It, a study of the extremist religious Japanese cult. Thank you for being with us.
リフトンさんは、また、「Hitler's Germany」という本の中で、 ナチの医者について、「Home From The War」という本で、ベトナム帰還兵について、
最近の「Destroy The World To Save It」という本で、日本の宗教的過激カルトについて、などを書かれています。リフトンさん、この番組に、お越しくださいまして、ありがとうございます。
RL: I did, it really is. Because we've been hit very hard. There's been an evil act committed on us that can be said in this massive terrorism, and what's scary is the kind of response we might have and the whole process or the vicious circle of violence that could develop from all this.
RL: Yes, one has to try to do that, one can't be certain one is exactly accurate. But when people ask the question, what does bin Laden really want, they assume that it's some specific set of political goals. And it's not that simple. Of course he has political goals, he wants America out of the Middle East and he wants to destroy America.
But there's also an apocalyptic dimension, I called my earlier book Destroying The World To Save It. And that's very much the story with bin Laden. He wants to destroy a major part of the world to purify the world. And that's why where you get into an apocalyptic nonrational vision that's very hard to cope with.
BM: They had taken deadly gas down into the subways of Tokyo, and if it had been a purer form of gas, the casualties could have been tens or hundreds of thousands. And you refer to them as appear apocalyptic group.
RL: That's right, because the guru and his close disciples had this idea that everything around them, ordinary people, the world at large, was defiled, and had to be destroyed because it had no prior contact with purity, namely the guru. It's so wild and absurd idea, but it can be embraced. And that's the apocalyptic side.
RL: I would. I would, because with this apocalyptic vision, there's always an idea of renewal. It's wrong to say that these people have no conscience, they have a whole moral structure. But it's a destructive moral structure and it requires mass killing to realize their moral goals.
And I would certainly put bin Laden there, because he's willing to initiate large scale destruction, as we can see from this event and potentially larger ones, in the name of what's perceived by them always a higher purpose. You can't leave out that vision of a higher purpose if you're to understand what they're after.
BM: Is that what you meant when you once refered to altruistic murderers?
いま、おっしゃられたことは、あなたがかつて利他的殺人と述べられたことと同じなのですか？
RL: Yes, exactly. I talked about them as performing altruistic murder and in their case there was a further idea that in killing someone, you are favoring him or her by initiating a special kind of immortality for the victim, there's a kind of theory which they put forward. With bin Laden it isn't that he's offering us more immortality so, to speak, by killing random people, but there is a parallel idea that the world will be purified and that the renewal will improve the world, will be a service to the world.
RL: Absolutely, the great Satan. That's why i'm very wary of our leaders polarizing the world between good and evil, because that's exactly what bin Laden is doing. He sees us as the evil, and his motive as good and absolutely virtuous. I think we do better by looking into what he's about and the more complex nuances that create terrorism, and do things to minimize terrorism and prevent it.
BM: The Japanese religious cult did have this idea of saving the people they were killing by sending them to a better place. In this case it seems ostensibly that the hijackers, the terrorists themselves were seeking paradise and martyrdom for themselves, not for the 5,000 plus victims in the World Trade Center.
RL: That's exactly right. There's always some immortalizing promise in this kind of apocalyptic violence. And really in a lot of violence, a kind of promise that we overlook. And in the case of bin Laden, and his followers, there is a kind of islamic heaven which they envision, and in a sense they're giving up their life for something greater, in their terms, which is immortality and endless virtue and endless reward.
This episode's guests are Ian Reader, professor emeritus of The University of Manchester, and Erica Baffelli, senior lecturer in Japanese Studies who is also at The University of Manchester. Ian Reader's work on Aum Shinrikyō is widely known in Japan and overseas. Erica Baffelli is also well-known for her work on media and post-Aum religions (Aleph and Hikari no Wa) as well as work with former Aum members. The interviews were conducted on 6 July, 2018, the day the Japanese government released news of the executions of the leader of Aum Shinrikyō, Asahara Shōkō, and 6 other major figures in the organization.
RL: Oh, very much so. And this kind of apocalyptic violence, the impulse is essentially religious, however dark. But there's always a combination of the religious and the political. So Asahara had political and military goals as does bin Laden, but there must be that ultimate religious vision if you're to have this kind of extreme mass murder.
RL: Yes, this fanatical Japanese cult, which combined ultimate zealotry and ultimate weapons or tried to, I saw a very, a piece by a Protestant minister. And he said you can't dismiss this as nonreligion, it's is a form of religion. This man had been promoting Christianity and teaching it and everything else, and he looked at me and said, there is nothing more dangerous than a religious conviction.
CNN English Express編集部 @asahipress_ee https://twitter.com/asahipress_ee/status/1108287543051587584
新生CNN English Expressでは、No.1カリスマ英語講師 関正生先生(@sekimasao)による新連載「『丸暗記いらず』英文法ゼミ」がスタート！読んでいただければ「文法は理解することが一番の近道」だと実感できます。受験生だけでなく、学校の先生にもおすすめです。
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After two games with the Mariners in Japan, where he began a brilliant 28-year professional career, baseball icon Ichiro Suzuki announced his retirement — for good.
It’s been an honor to play next to you. I admire you so much and you have showed me how to be a professional. I will never forget this night. Thank you 51! #HOF
We know it's not our sport, but Ichiro's greatness needs to be recognized. Congratulations on an amazing career, and best of luck in your next chapter. 🐐🇯🇵⚾️🔝
Our utmost respect to Ichiro. His international impact on the game of baseball will be capped in the Hall of Fame. Always professional, always remarkable. We wish him all the best in retirement.
Cooperation comes from friendship, friendship comes from trust, and trust comes from kindheartedness. Once you have a genuine sense of concern for others, there’s no room for cheating, bullying, or exploitation; instead, you can be honest, truthful and transparent in your conduct
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For Japan, 2019 marks the end of the Heisei era. It will officially come to a close with the ascension of Crown Prince Naruhito in May. NHK World looks back on the major events and developments of the Heisei era.
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Congresswoman for NY-14 (Bronx + Queens). In a modern, moral, + wealthy society, no American should be too poor to live. 💯% People-Funded, no corporate PAC $.
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Ocasio-Cortez represents one vision of the Democratic Party’s future. She’s a young Hispanic woman, three cornerstones of the party’s electoral coalition. She’s a democratic socialist at a time when confidence in capitalism is declining, especially among progressive millennials. The issues she ran on—a Green New Deal, Medicare for All, a federal jobs guarantee, abolishing ICE—are animating a new generation of Democrats. She’s a political phenomenon: part activist, part legislator, arguably the best storyteller in the party since Barack Obama and perhaps the only Democrat right now with the star power to challenge President Donald Trump’s.
Tonight in my monologue I will tell you why you should be angry after Mueller probe found no collusion between Trump and the Russians. We’ll expose how exactly the media and the Dems pushed their false narrative, and what should happen next. You won’t want to miss this.
PlanetBuz ❌ @PlanetBuzzing 2 時間2 時間前
返信先: @seanhannityさん
Sean---your monologue tonight should be viewed by all Americans----you just described a wide conspiracy, poorly executed, Coup Attempt on the United States and 2016 Presidential Election (among many things)! Who will this happen to in the future---will they succeed next time?
Sean Hannity認証済みアカウント @seanhannity https://twitter.com/seanhannity/status/1110708100028395520
CNN PRESIDENT: “We are not investigators. We are journalists, and our role is to report the facts as we know them, which is exactly what we did...”
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CNN President Jeff Zucker defended his network’s non-stop, hyper-partisan coverage of the two-year long Mueller probe this week; saying his reporters are “journalists” and “not investigators.”
Kute Blackson is a charismatic visionary and transformational truth teacher, offering a fresh, bold look at spiritual awareness. Kute is known as the secret weapon of some of the world’s most influential thought leaders—ranging from top CEOs, supermodels, pro athletes, and Hollywood elite to the millions Kute has personally influenced all over the world. His unique lineage lay the foundation for his approach to breaking down barriers and unlocking an individual's true gifts and greatness.
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A charismatic visionary and transformational teacher, Kute Blackson offers a fresh, bold look at spiritual awareness for a whole new generation. Kute’s unique lineage lay the blueprint for his approach to breaking down barriers and setting the gifts and greatness of others free. Born in Ghana, West Africa, Kute’s multicultural upbringing as the child of a Japanese mother and a Ghanaian father has spanned four different continents. His unique lineage lay the blueprint for his approach to breaking down barriers and unlocking an individual’s true gifts and greatness.
Kute has had a gift for transforming lives- including his own-since childhood. The son of a revered spiritual leader and healer, Kute was speaking to his father’s congregations in more than 300 churches by the age of eight. At the age of 14, he was ordained into his father’s ministry and groomed to carry on the family’s spiritual legacy. But his heart’s truth told him that his destiny would not be in the church. He would need to take a leap into the unknown and forge a path of his own.
Though Kute was raised all over the world, he had always dreamed of life in America. As if by kismet, he won a green card just after finishing school in London. He came to America alone just months later, with no connections or prospects. When Kute arrived in Los Angeles, all he had to his name were two suitcases and the dream of seeking out the spiritual and self-help icons who had inspired him when he was a boy.
Kute quickly learned that the “outside-in“ approach favored by so many in the personal development space had to become an inside-out approach. So he decided to create his own method—a process that liberates the individual and the true self at the core and then pushes those gifts outward into the universe. This helps the individual get in touch with who they really are. It is a process of breaking free—so that the individual can live, give, and share the truest expression of their self. This is what Blackson calls “Liberated Living.”
Today, the venue for Kute’s message may be a vast stadium, a corporate seminar, the depths of the jungle, the streets of the slums, one-on-one coaching or anything in-between. His electrifying presentations are especially sought after by major companies, such as American Financial Group, REMAX and TCG, that are seeking to redefine their paradigm of success and inspire greatness.
Kute’s trademark transformation experiences set him apart: He is known worldwide for creating the radical "Liberation Experience,” where he travels with an individual client, one-on-one, deep into the bowels of India, for 14 days. He is also the creator of the group process “Boundless Bliss—The Bali Breakthrough Experience.” During these intense journeys into the slums of India and the remote jungles of Bali, Blackson strips his clients emotionally bare and dares them to face their deepest fears so they can emerge reborn.
Kute uses a variety of modalities to help people break out of old patterns, including the high frequency messages in his high traffic YouTube videos that are watched by millions around the world. Kute has a large- and growing- social media platform with 303,000 Facebook followers; 126,000 Twitter followers, 145,000 Instagram followers, and 40,000 readers of his weekly blog.
Kute’s debut book, YOU.ARE.THE.ONE. will be released through Simon and Schuster on June 7, 2016. Colored with experiences from Kute’s own incredible journey, YOU.ARE.THE.ONE. shows readers how to unlock their true potential and live a life they love, through love.
Natsukashii!! Back in the late 90s, I was visiting Tokyo due to business. I was fortunate to meet up with my then future wife. I don't know a single word of Japanese but the people were always kind to my disability to the language. I clearly remember all these JRs commercials on the tube. I wish one day I will be able to come back to enjoy the surroundings and culture of this land. That will be my Christmas gift to myself. Merry Christmas 2018 to ALL in advance. xoxo....
The Holy Teaching of Vimalakirti: A Mahayana Scripture (英語) ペーパーバック – 1987/3/1
This book presents the major teachings of Mahayana Buddhism in a precise, dramatic, and even humorous form. For two millennia this Sutra, called the "jewel of the Mahayana Sutras" has enjoyed immense popularity among Mahayana Buddhists in India, central and southeast Asia, Japan, and especially China, where its incidents were the basis for a style in art and literature prevalent during several centuries. Robert Thurman's translation makes available in relatively nontechnical English the Tibetan version of this key Buddhist scripture, previously known to the English-speaking world only through translations from Chinese texts. The Tibetan version is generally conceded to be more faithful to the original Sanskrit than are the Chinese texts. The Tibetan version also is clearer, richer, and more precise in its philosophical and psychological expression. The twelve books of the Sutra are accompanied by an introduction and an epilogue by Dr. Thurman and by three glossaries: Sanskrit terms, numerical categories, and technical terms.
The Tibetan version is generally conceded to be more faithful to the original Sanskrit than are the Chinese texts. The Tibetan version also is clearer, richer, and more precise in its philosophical and psychological expression. The twelve books of the Sutra are accompanied by an introduction and an epilogue by Dr. Thurman and by three glossaries: Sanskrit terms, numerical categories, and technical terms.
Robert A. F Thurman, who was ordained a Buddhist monk in 1964 by Tenzin Gyatso, the current Dalai Lama, is the current director of Tibet House in New York City. He is the father of five children including the actress Uma Thurman. One of the world's most respected scholars and translators of Tibetan and Sanskrit, Thurman has translated The Tibetan Book of the Dead (1994) and is the author or translator of many books includingThe Central Philosophy of Tibet: A Study and Translation of Jey Tsong Khapa's Essence of True Eloquence (1984),Speech of Gold: Reason and Enlightenment in Tibetan Buddhism (1989), Inside Tibetan Buddhism (1995), and Infinite Life: Seven Virtues for Living Well(2004). This book was published in cooperation with The Institute for Advanced Studies of World Religions.
The New York Times calls him "America's number one Buddhist." He is the co-founder of Tibet House New York, was the first American Tibetan Buddhist monk, and has shared a thirty-five-year friendship with the Dalai Lama. Now, Robert Thurman presents his first completely original book, an introduction to Buddhism and "an inspiring guide to incorporating Buddhist wisdom into daily life" (USA Today). Written with insight, enthusiasm, and impeccable scholarship, Inner Revolution is not only a national bestseller and practical primer on one of the world's most fascinating traditions, but it is also a wide-ranging look at the course of our civilization--and how we can alter it for the better. "Part spiritual memoir, part philosophical treatise and part religious history, Thurman's book is a passionate declaration of the possibilities of renewing the world" (Publishers Weekly, starred review).
I was born in the summer of 1941, and my first memories of the world beyond my family have World War II as the backdrop. We crossed over from Manhattan and went down to the Brooklyn Navy Yard to see off my uncle Byng. He set sail in late 1944 on his tanker ship, a proud captain finally getting away from his shipbuilding duties to see some action. I felt left behind as this man I hardly knew patted me on the head, walked up the ramp onto his ship, and went away. I remember afterward a collage of incidents reflecting the anguish of my mother’s parents, who lived with us, when Byng’s ship blew up in the English Channel, torpedoed by an uninformed submarine the day after Germany surrendered. He was carrying a cargo of aviation gasoline, and no survivors or remains ever were found. Purse and Dunie, as my grandparents called each other, departed in disbelief for coastal England and France, looking in camps and hospitals, hoping desperately to find an amnesiac but living Byng. They continued their search for several years after the war amid the confusion of displaced persons. Dunie had a stroke and subsequently lost her mind, and Purse eventually gave up. Byng’s was an innocent death, preventable but for a trigger-happy hand behind a powerful weapon.
During my teens in the fifties, I remember air-raid drills, the sirens on top of a pole at the corner of Eighty-first and Lexington going off at regular intervals. We were told that there was a danger of atomic war with the Russians and that New York City might be a target. I remember the joy of celebrating my birthday being clouded by images of Hiroshima and Nagasaki. At my Anglophile private school, I pursued my studies of French and Latin, algebra and English history, Shakespeare, Homer, and the Bible. I skated along on a surface of bright-eyed, bushy-tailed enthusiasm for life and Western culture that bubbled above the dark currents in which lurked the sudden end of the world in nuclear holocaust. Finally the ice cracked and I could do nothing but face the existential crisis the world had brought itself to. I needed answers to both the world’s danger and my own fear of the potential for devastating violence.
I questioned everything said by everyone after that realization, except the one continuous report to myself that I was “me.” I questioned who I was and why I held the opinions I held, feeling an urgent need to pin down my identity, but I never wondered if I was at all. I wanted to get to know myself, whatever happened to the world. I encountered my own mortality when I lost one eye in an accident, and remained focused on myself. I went on vision quests; I traveled as a pilgrim all the way to India, pursuing myself, giving up everything to get to the land of holy gurus; I suffered my father’s death and became ever more determined to find myself. Briefly back in New York for the funeral, I met Geshe Wangyal, a Mongolian monk living just down the road in New Jersey.
I felt a power, an intensity around him in his pink house with its crude and colorful chapel; on his small acre next to a concrete Russian Orthodox church. In his presence it was hard for me to speak; my knees felt weak and my stomach unsettled. Yet the amazing thing was that Geshe Wangyal himself seemed as if he were not there. He had nothing to do with me, to me, or for me. He seemed fully content and unconcerned for himself. When I couldn’t find “him,” I was forced to ask myself, Who is this “me” I’ve been pursuing? At twenty-one years old, after dropping out of college, leaving a new marriage, barely able to take care of myself, I felt a hint of something beyond my self.
He is the Billy Graham of American Buddhism. Or perhaps the St. Paul, a latter-day, larger-than-life scholar-activist destined to convey the dharma, the precious teachings of Siddhartha, from Asia to America. At the very least, he is the Ziegfeld of the U.S. branch of Tibetan Buddhism and its consanguine, quixotic movement to liberate Lhasa from Beijing's rule. His Tibet House in New York City, something of a cultural embassy for expatriates, is the magnet that draws celebrities and a new generation of seekers to the cause of the Land of the Snows, to the fabled faith of a fabled land. With two major films due on the Dalai Lama, some wonder if his lost horizon may be spoiled by the glitziness of its Hollywood adherents and entrance into the mainstream. But Robert Thurman does not mind the company. "All that is to the good," he says. "Certain things about Buddhism that are old-fashioned, chauvinist, stupid, teachers who are irresponsible, that will be brought to light. But in the long run, America will learn about Buddhism."
It helps to have fathered actress Uma, but Thurman, 56, has led a life that could very well be made into a movie. Like the Buddha, he once enjoyed a princely existence, but after losing an eye in a freak accident, he left his well-born wife and young child to travel as a virtual mendicant through Turkey, Iran and India, where he had planned to earn a living by teaching English to boys designated as reincarnations of venerable lamas. Eventually he converted to Tibetan Buddhism, befriended the Dalai Lama and became a monk. Convinced by his teachers that his calling lay elsewhere, Thurman gave up his vows, married Nena von Schlebrugge (Uma's mother) and entered academia. His advisers had been prescient. Says actor and fellow traveler Richard Gere: "He just has enormous power in that arena. He's bright, he's iconoclastic, he's verbal, he's funny, he's avuncular, he's all of those things that you want in a professor. He turns people on."
1. What's the source of the most recent flare-up of violence in Tibet?
チベットにおいて現在起きている暴力の再燃の原因は何でしょうか？
Sixty years of Chinese Communist invasion, occupation and anti-Buddhist thought reform (over a million dead) underlie the recent protests and the violence that resulted from China’s heavy-handed response to peaceful expressions of dissent by monks and lay Tibetans. Add to that ongoing colonization and cultural genocide—brought to a head by floods of Chinese in-migrants—plus a hard-line local rule by revived cultural revolutionary cadres who vilify the Dalai Lama daily, and accelerating marginalization of the Tibetans in their own Tibet, and it’s understandable why things have reached this point.
The whole six million Tibetan people in all of Tibet (the whole plateau), not just in the Tibet Autonomous Region, as this astounding, spontaneous, self-sacrificing wave of protest signals that "the Dalai Lama clique" the Chinese keep mentioning is actually six million strong.
3. What is the goal of the Tibetan Buddhist protestors--Tibet sovereignty?
チベットの仏教徒の抗議者の目標はチベットの独立ですか？
Yes, of course, freedom in their own homeland, all of it, is the dream of all Tibetans. But the demand is not necessarily pinned to this or that exact strategy; it is not organized to a specific end, other than freedom in general. Meaningful autonomy within a “one-country-two-systems” approach associated with China, as long as it bestowed freedom at home, would suit everyone just as well as sovereignty and recognized nationhood, in the present circumstances
4. When the Dalai Lama talks of the Middle Way in terms of Tibet, how does it relate to his faith, and how can that work, if we're talking about cultural genocide?
ダライラマはチベットに関して、中道路線を採るのだと主張していますが、これはダライラマの信仰とどのように関係し、どのように有効に働くのでしょうか？わたしたちはチベットにおける文化的虐殺を憂慮しているのですが。
His Middle Way can only be understood in the context of the two extremes it moves between. One extreme is unilateral surrender to China's propaganda claims that it has always owned Tibet, which is simply not true historically, but never mind, Tibetans [should] just give up and accept an overwhelming Chinese colonial presence. The other extreme is to use any means possible to reclaim full sovereign independence and fight for it, including violence if necessary.
The Dalai Lama is principled in his adherence to nonviolence due to his Buddhist faith, and so he cannot go for the violent option. And he is determined to preserve the freedom of Tibetan Buddhism in its homeland, so he cannot acquiesce to the surrender of the Tibetan national identity that the Chinese cultural genocide policy demands, remaking the Tibetans into Chinese (an impossibility, of course).
Therefore, he sincerely proposes a genuine autonomy within a Chinese Union, offering a legitimate, voluntary union with China to avoid violence from either side, since a century of nationalist as well as communist propaganda has convinced most Chinese people that Tibet somehow belongs to them. He backs such an arrangement on the condition of receiving from Beijing a real autonomy within the whole plateau (including all ethnic Tibetan areas over 12,000 feet in altitude, so as to protect the four million Tibetans who live outside the present Tibet Autonomous Region, which is less than half of traditional Tibet). This "one-country, two-systems" arrangement for the regional Tibetan government requires a withdrawal of Han colonists and military occupation, and economic and environmental self-determination.
Under this arrangement, China would get real ownership of Tibet resulting from Tibetan self-determination as part of China, and Tibetans would get real internal freedom in their homeland, to practice their Buddhism and maintain their way of life and restore their delicate environment. This is the Middle Way proposal, in brief outline.
Geshe Wangyal was unlike anyone I had ever met. As a teenaged monk he had nearly died of typhoid in the hot Black Sea summer. His mother heard that the monks had given him up for dead, so she came to the monastery and spent three days sucking the pus and phlegm out of his throat and lungs to keep him from suffocating. When he awoke, the first thing he was told was that she had succumbed to the disease she saved him from and died on the very day he recovered. He was appalled when he observed that though he felt grief at the news, another current in his mind would not let him think of anything else except his overwhelming thirst after his ten-day fever. Noting this dreadful degree of selfishness, he resolved then and there to give his last ounce of effort to freeing himself and others from such involuntarily selfish impulses. I had never encountered directly such unconditional compassion in my entire life. I was hooked.
Japan’s attack on Pearl Harbour ignited the liberation of Asia from Western domination – Time to express Asia’s Gratitude to Japan
by Senaka Weeraratna Attorney at Law (Sri Lanka)
Good Afternoon. Ladies and Gentlemen. Thank you for inviting me to speak to you today. The title of my presentation is ‘Japan’s attack on Pearl Harbour ignited the liberation of Asia from Western domination – Time to Express Asia`s Gratitude to Japan`. This is a very important topic not only for the people of Japan but also for people of Asia and beyond.
I am indeed honoured and privileged to be among such a distinguished audience in the Japanese Diet. I am grateful to the Society for the Dissemination of Historical Fact for providing me this precious opportunity and in particular Mr. Hideaki Kase (President), Mr. Hiromichi Moteki, Mr. Hiroyuki Fujita and Mr. Yukio Tanimoto, with all of whom I have been having informative and cordial correspondence on matters relating to accurate dispersal of news and views particularly relating to the Japanese involvement in the Greater East Asian War.
The Society for the Dissemination of Historical Fact is doing something marvelous and timely. To correct distortions in historical narratives which are usually biased, euro- centric and prejudiced against Japan. Ever since the end of the war Japan has been the victim of malicious propaganda that is directed against Japan, demonizing Japan and its people as the guilty party or the wrong doers, who deserve to be punished and shamed. This has to be challenged and countered in the interest of ensuring truth and establishing historical fact. The existence of the Society for the Dissemination of Historical Fact is therefore warranted and its work eminently justifiable.
Mr. Hideaki Kase’s book ‘The Greater East Asian War: How Japan Changed the World’ and British Journalist Henry Scott Stokes book ‘ Fallacies in the Allied Nations’ Historical Perception as observed by a British Journalist’ serve as excellent resource material towards obtaining an insight into the true causes that forced Japan to enter the war.
I am here today not only to share thoughts on what needs to be done to rectify a blatant historical injustice done to the leaders and people of Japan in the aftermath of the second world war through manipulation of the media and history writing, but also to fulfill a long overdue duty as a Buddhist Sinhalese from Sri Lanka, as a representative of South Asia and a fellow Asian, to thank Japan for setting in motion a phenomenal process that brought about the liberation of Asia from western colonial domination.
This year on December 8th 2018 the 77th anniversary of the Japanese bombing raid on Pearl Harbour will be commemorated. Special ceremonies will be held to remember the loss of the loved ones, friends and relatives. We share their grief. On December 8, 1941, Pearl Harbour was attacked by 353 Japanese fighter planes, bombers, and torpedo planes in two waves, launched from six aircraft carriers. All eight U.S. Navy battleships were damaged, with four sunk. The Japanese also sank or damaged three cruisers, three destroyers, an anti-aircraft training ship, and one minelayer. 188 U.S. aircraft were destroyed; 2,403 Americans were killed and 1,178 others were wounded. Japanese losses were light: 29 aircraft and five midget submarines lost, and 64 servicemen killed.
The purpose of my presentation today is not to embark on an inquiry to determine who was at fault and who was not. This is a complex issue with enough evidence readily available today to show that Japan was not the aggressor nation but was pushed under unavoidable circumstances to enter the war. Japan had no other option left to secure oil to sustain its existence as a nation, after USA regardless of probable consequences deliberately ceased oil exports to Japan in July 1941.
What is intended here is to examine the effects of the Japanese attack on Pearl Harbour and other western colonial possessions in Asia, on the psychology and morale of the people of Asia then mostly under western colonial domination, and ask whether Japan’s anti–colonial leadership and battle success in the early phase of the War helped Asia’s freedom fighters to step up their campaign for liberation from foreign occupation and achieve independence.
In the early part of the 20th century, it is undisputed that Japan was the only major country in the world that stood out openly for the liberation of Asia from western colonialism and had the capacity and resources to take on the challenge. ‘Asia for Asians’ became a battle cry of the Japanese. No other Asian country including China and India, took up such a Pan–Asian slogan or was placed in such militarily strong position.
On the day of the attack on Pearl Harbour i.e. December 8, 1941, an Imperial Rescript described Japan’s war aims: to ensure Japan’s integrity and to remove European colonialism from and bring stability to East and Southeast Asia. On December 08, 1941, the Japanese Prime Minister Hideki Tojo read out the Japanese Emperor Hirohito’s proclamation of war to the Empire, excerpt of which are as follows:
“It has been unavoidable and far from Our wishes that Our Empire has been brought to cross swords with America and Britain.
“Eager for the realization of their inordinate ambitions to dominate the Orient, both America and Britain, …. have aggravated the disturbances in East Asia. Moreover, these two powers, inducing other countries to follow suit, increased military preparations on all sides of Our Empire to challenge us. They have obstructed by every means our peaceful commerce and finally resorted to direct severance of economic relations, menacing gravely the existence of Our Empire.
“Patiently have we waited and long have we endured in the hope that Our Government might retrieve the situation in peace. “But our adversaries, showing not the least spirit of conciliation, have unduly delayed a settlement, and in the meantime they have intensified the economic and political pressure to compel thereby Our Empire to submission. “This turn of affairs would, if left unchecked, not only nullify Our Empire’s efforts of many years for the sake of the stabilization of East Asia, but also endanger the very existence of our nation. “The situation being such as it is Our Empire for its existence and self-defense has no other recourse but to appeal to arms and to crush every obstacle in its path.”
President Roosevelt called the attack on Pearl Harbour ‘a day of infamy’.
Prime Minister Winston Churchill declared that the Japanese attack on Pearl Harbor was “a staggering blow” and “our prestige suffered with the loss of Hong Kong”. In early 1942, Churchill reassured the House of Commons amidst widespread, mass resistance to colonialism in India, that the Atlantic Charter’s provisions were not “applicable to [the] Coloured Races in [the] colonial empire, and that [the phrase] ‘restoration of sovereignty, self-government and national life’…[was] applicable only to the States and the Nations of Europe’.
Japan’s war policy intended a total break from Western dependence, including a rejection of bankrupt Western cultural traditions, which had been slavishly adopted since the Meiji restoration, and a return to an Asian consciousness (as opposed to Western) and civilizational values as a source for national greatness. Critical to the nation’s survival in the midst of unbridled Westernization was political and cultural regeneration and a pan-Asian solidarity under Japanese leadership which was articulated as a new Order for Asia in resistance to Western imperialism.
Matsuoka Yosuke, Japanese Foreign Minister, proclaimed the “Greater East Asia Co-Prosperity Sphere” in August 1940. The idea of decolonization under Japanese leadership resonated with Asians widely because, in the words of former U.S. President Herbert Hoover in 1942, “universally, the white man is hated by the Chinese, Malayan, Indian and Japanese alike,” due to his heartless and spiteful conduct as a colonial master over a few hundred years.
Japan’s military success in the Battle of Tsushima in 1905 fired the dreams of Asians and Africans for freedom.
Kaiser Wilhelm II of Germany appealed to Europe to rise above its parochial disputes to defend “your holiest possession,” Christianity and European civilization, against the rising threat of the “Yellow Peril”.
Within a decade of the German Kaiser’s raising of the alarm of the danger of the “yellow peril,” Japan defeated Russia in 1905.
It prompted a young Oxford lecturer, Alfred Zimmern, to put aside his lesson on Greek history to announce to his class “the most historical event which has happened, or is likely to happen, in our lifetime has happened; the victory of a non-white people over a white people.”
Japan’s spectacular military victories at the beginning of the 20th century and their impact on Asian intellectuals are well documented in Pankaj Mishra’s book titled, “From the Ruins of Empire: The Revolt Against the West and the Remaking of Asia.” This work is a survey of Asian intellectuals in the late 19th and early 20th centuries and their role in pan-Asian, pan-Islamic, and anti-colonial movements. The book begins with an electrifying moment in Asia’s struggle for liberation from Western domination: the spectacular Japanese naval victory over Russia at the Battle of Tsushima in May 1905, which stunned Asians and Africans living at the time under the yoke of colonialism.
This victory of the small but resurgent Japanese navy over the imperial might of what was then accepted as a major European power fired the imagination of an entire generation of Asian leaders.
Jawarharlal Nehru, Mohandas Gandhi, Sun Yat-Sen, Mao Zedong, the young Kemal Ataturk and nationalists in Egypt, Vietnam and many other countries welcomed Japan’s decisive triumph in the Russo-Japanese War with euphoric zeal. “And they all drew the same lesson from Japan’s victory,” Pankaj Mishra writes. “White men, conquerors of the world, were no longer invincible.”
Even Lord Curzon, Viceroy of India, noted that “the reverberations of that victory have gone like a thunderclap through the whispering galleries of the East.” The world wars that followed further shrunk Europe of much of what remained of its moral and political authority in Asian eyes. “In the long view, however,” Mishra concludes, “it is the battle of Tsushima that seems to have struck the opening chords of the recessional of the West.”
Japan’s defeat of Russia in 1905 was uplifting news for Asians. For the first time since the middle ages, a non-European country had vanquished a European power in a major war. And Japan’s victory gave way to a hundred- and-one fantasies – of national freedom, racial dignity, or simple vengefulness – in the minds of those who had bitterly endured European occupation of their lands.
Mahatma Gandhi then made an astute far reaching forecast. He remarked that “so far and wide have the roots of Japanese victory spread that we cannot now visualise all the fruit it will put forth.”
Japan’s proposal for equality of races at League of Nations
Japan had championed the cause of peoples under European colonial rule at the Treaty of Paris (1918–19) and the formation of the League of Nations. Japan proposed an amendment to the League’s covenant that would ensure “equal and just treatment in every respect, making no distinction, either in law or in fact, on account of their race or nationality.” To their great shame, the western colonial powers rejected the notion of equality between human beings, fearing that it would become a challenge to white supremacy and the Colonial Order which suppressed non–white people. However, Japan by this proposal for recognition of equality of all, gained the esteem of Asians and Africans as the “logical leader of all coloured peoples.”
'Reiwa' -- tentative spelling -- is a name that will be on the lips of most Japanese today and it will be for years to come.
It's the name the Japanese government selected for the new era, which is set to start when Crown Prince Naruhito becomes the new Emperor on May 1.
The announcement was highly anticipated here because it will define the years ahead, as well as play a daily role in people's lives.
Chief Cabinet Secretary Yoshihide Suga revealed the name saying, " The new era name is 'reiwa'," and how it's written in Kanji characters.
Those letters come from Manyoshu, the oldest existing anthology of Japanese poetry.
The Cabinet chose the name from a list of proposals made by experts. The government is refraining from disclosing their identities of the experts.
Emperor Akihito is set to abdicate on April 30, which will end the current Heisei era.
The government is announcing the new name in advance, so companies and the general public can prepare for the change.
The era name is used on numerous occasions and official papers, including drivers' licenses, health insurance cards, and calendars.
The next Japanese era name was announced to be Reiwa (令和）by the cabinet secretary right now. For the first time in history, it has been taken from a Japanese classic, Manyoshu (万葉集, "Collection of Ten Thousand Leaves"), the oldest collection of Japanese poetry.
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Congratulations on the start of a new era. We look forward to strengthening our partnership in the era of #Reiwa ! 新しい時代の始まりをお祝いいたします。『 #令和 』でも日米パートナーシップを強化できることを楽しみにしています！ 🇺🇸🇯🇵👏🏼
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Hello Australia! Are you aware of this? You should take it more seriously before it gets too late. Don’t just leave it to United Australia Party. This is a matter of national security. Get together and counter it as soon as you can. Doesn’t matter if you are right or left.
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Song: My Sweet Lord
Composer: Harrison
Vocals: George Harrison
Lyrics:
My sweet lord
Oh, my lord
My sweet lord
Oh, my lord
I really want to see you
Really want to be with you
Really want to see you, lord
But it takes so long, my lord (hallelujah)
My sweet lord (hallelujah)
Oh, my lord (hallelujah)
My sweet lord (hallelujah)
Really want to know you
Really want to go with you
I want to show you, lord
That it won't take long, my lord (hallelujah)
My sweet lord (hallelujah)
Oh, my lord (hallelujah)
My sweet lord (hallelujah)
Really want to see you
Really want to see you
I want to see you, lord
I want to see you, lord
But it takes so long, my lord (hallelujah)
My sweet lord (hallelujah)
Oh, my lord (hallelujah)
My sweet lord (hallelujah)
Really want to see you (hallelujah)
Really want to be with you (hallelujah)
Really want to see you lord (aah aah)
But it takes so long, my lord (hallelujah)
Oh, my sweet lord (hallelujah)
Oh, my lord (hallelujah)
My sweet lord (hallelujah)
Oh, my, my lord (hare krishna)
My sweet lord (hare krishna)
My sweet lord (krishna krishna)
Oh, my lord (hare hare)
I really want to know you (hare rama)
Really want to go with you (hare rama)
Really want to show you lord (aaah)
That it won't take long, my lord (hallelujah)
Oh, my, my lord (hallelujah)
Oh, my sweet lord (hare krishna)
Oh, my sweet lord (hare krishna)
Gurur Brahma (krishna krishna)
Gurur Vishnu (hare hare)
Gurur Devo (hare rama)
Maheshwara (hare rama)
Guru Sakshaat (hallelujah)
Parabrahma (hallelujah)
Tasmayi Shree (hare krishna)
Guruve Namaha (hare krishna)
Om, Christ (krishna krishna)
Om, [..] (hare hare)
Om, Buddha (hare rama)
Om, Giva (hare rama)
My sweet lord (hallelujah)
Oh, my sweet lord (hallelujah)
My sweet lord (hare krishna)
Oh, my sweet lord (hare krishna)
My sweet lord (hare hare)
My sweet lord (hare rama)
This year, the cherry blossoms are staying for unusually long time, at least around Tokyo, due to the spell of cold weather after they bloomed. The sense of permanence is only illusory. One of these days they will be blown away, and it would be early summer, with greens all over.
Very disappointed that Benjamin Netanyahu won re-election in Israel. The US should take a morally unequivocal stand for both the legitimate security needs of Israel AND the dignity, opportunity and human rights of the Palestinians.
If I want to change my life, to create new meaning and purpose, I must open my mind to transformative thoughts. I must be open and willing to make adjustments to what I think, say, and do as I move ever onward toward realizing my true self—the me I have come here to be.
Instead of being attached to the words I might say, I find myself praying with a spiritual awareness. This state of consciousness is where my thoughts, feelings, and aspirations are at their highest levels.
From this vantage point, everything changes. I see solutions where before I saw problems. I feel relaxation where there was tension, and I live within the realm of divine possibility.
And he was transfigured before them, and his face shone like the sun, and his clothes became dazzling white.—Matthew 17:2
It doesn’t have to be popular, catchy, or even from this era, but we all have a favorite tune we love so much we’ll never skip it on the playlist. But you don’t have to wait for your song to waltz in your life; find it online and play it now. Sing aloud and enjoy every note. Psst… Here’s what your favorite music says about you!
Reflective and complex is a perfect description of both classical music and the people who listen to it. According to Dr. North’s research, classical lovers are creative, introverted, and show high self-esteem; they see listening as a theatrical experience and share a mutual “love of the grandiose” with metal fans, though they tend to be older and make more money. They also may be smarter, according to a 2009 comparison of students’ SAT scores with their most-liked bands on Facebook. The study found that students who like Beethoven had an average SAT score of 137; more than 100 points higher than fans of the second-place entry (indie instrumentalist Sufjan Stevens). As for the lowest-scoring students? They love Lil Wayne. But don’t let that color your opinion of hip-hop fans…
Energetic and rhythmic listeners, hip-hop fans enjoy the social aspects of music: dancing, singing along, and experiencing it with others instead of imprisoning it in a pair of headphones. Like rappers themselves, hip-hop fans rated as extroverted and had high self-esteem in North’s research. Another study shows that rap fans may share a quality with Kanye West known as “blirtatiousness”; that is, the tendency to blurt out thoughts as soon as they are formed.
Chart pop fans showed a lack of creativity compared to other categories, and tend to be worriers. They are, however, outgoing and sociable, and have high self-esteem. (In general, extroversion is linked with with a love of happy music). Listeners who incessantly replay chart-topping singles may be more likely to use music to regulate their mood, as the brain has been shown to release dopamine before the peak of one’s favorite song.
John Lennon認証済みアカウント @johnlennon https://twitter.com/johnlennon
Official John Lennon stories and updates from the Estate of John Lennon. Quotes in John's own words. "Imagine all the people living life in peace."
“The great thing about the band was that whoever had the best idea (it didn’t matter who), that would be the one we’d use. No one was standing on their ego, saying, ‘Well it’s mine,’ and getting possessive. (...) That’s why the standard of the songs remained high.” - Ringo
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Animal Farm
Sure, when you’re 13, reading about talking pigs taking over a farm seems weird and boring. And you probably tuned out your English teacher when he droned on about how the novel is an allegory for Soviet Union-era communism. But George Orwell’s 1945 classic, Animal Farm, takes on a much greater meaning when you reread it as an adult and discover that the book is about more than talking farm animals. It’s a multi-layered historical analysis of human behavior that examines the way power breeds corruption. Here are other classic books you can read in one day.
I believe that @MarWilliamson is a fresh, dynamic presence on the political stage and represents our deepest yearnings for a leader with authenticity, integrity, responsibility and the highest calling to serve. ❤️
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As a Spiritual Medium and Spiritual man @marwilliamson is someone I have found inspirational and I am very excited about the changes she will bring not only to the USA but the opportunity that can extend across the world. Fabulous!
The animosity between Japan and South Korea that has persisted for so many generations can sometimes show signs of easing. At least among younger people, there can be a great deal of warmth. Korean readers are among the biggest fans of Japanese author Haruki Murakami, while a best-selling South Korean novel—Kim Ji-young, Born in 1982, about the discrimination a woman faces in her country’s patriarchal society—became a recent hit in Japan. South Koreans vie with Chinese to make up the biggest proportion of foreign tourists visiting Japan, and the number of Japanese visiting South Korea soared by a third, to about 770,000, in the three months that ended on Jan. 31. South Korean K-pop bands such as BTS and Twice are popular among Japanese teens, and Japanese pop idols are winning recognition on a South Korean television show.
Yet the political status quo between the two U.S. allies—underlying distrust and wounds from old conflicts—continues in debilitating and potentially dangerous ways. Take what happened off Japan’s Noto Peninsula at 3 p.m. on Dec. 20, or more important, how both sides interpreted the incident. On that day, a Japanese naval P-1 aircraft conducting surveillance in the waters between the two countries encountered the South Korean destroyer Gwanggaeto the Great, named for a 4th century monarch. The Japanese say the South Korean vessel “locked on” to their aircraft with its weapons-control radar. The South Koreans say the Japanese pilot flew recklessly low while their ship was trying to rescue a floundering North Korean fishing boat. The Japanese say the plane was doing nothing more than taking photographs.
The two countries escalated their dispute in public, exchanging a volley of angry statements and releasing videos that inflamed popular emotions. The right-wing website Japan Forward weighed in, asking, “Does the Korean Navy not even know the distinction between enemies and allies? Or has it decided to regard Japan as an enemy?” South Korea’s left-wing daily Hankyoreh ran an op-ed calling on Japan to “immediately stop dangerous provocative actions.” The back-and-forth, translated into English and displayed on the websites of both defense ministries, is a microcosm of how relations between the neighbors have played out for decades.
Fed by willing politicians, Japan and South Korea’s low-level, simmering feud seems only to be getting worse. And the antipathy between the two mature and prosperous economies could further undermine U.S. efforts to defang North Korea. That’s especially true now that U.S. President Donald Trump’s negotiations with Kim Jong Un have collapsed. The North Korean leader has said he would meet his American counterpart for a third time, but only if Washington changes its terms. In August 2017 a North Korean ballistic missile flew over northern Japan. Tokyo, already feeling sidelined by Trump’s dealings with Kim, doesn’t feel any better about South Korean President Moon Jae-in’s attempts at detente with North Korea. Japanese Prime Minister Shinzo Abe and his conservative Liberal Democratic Party are taking a hard line on sanctions enforcement.
I believe that @MarWilliamson is a fresh, dynamic presence on the political stage and represents our deepest yearnings for a leader with authenticity, integrity, responsibility and the highest calling to serve. ❤️
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As a Spiritual Medium and Spiritual man @marwilliamson is someone I have found inspirational and I am very excited about the changes she will bring not only to the USA but the opportunity that can extend across the world. Fabulous!
International New Thought Alliance - 104th Annual Congress
July 22-25, 2019
International New Thought Alliance 104th Congress Blessing
God is pure consciousness, immaculate potentiality, limitless possibilities.
One with Divine Mind, we express love and light in and through us;enriching, blessing, visioning and helping humanity worldwide.
Decisively we declare: we live our bliss, we are here for a reason,we emanate spiritual energy as like attracts like,
righteously uplifting our sisters and brothers,allowing prefect unfoldment of God’s Divine Will.
God is our source of all, for this we are unwaveringly grateful.
We are appreciated, we are valuable, we are expressions of realization.
We live in joy, with intention, for — This Is Our Perfect Moment ♥ Amen
Monday July 22, 2019
5:00 – 7:00 pm. – Fillmore Hall
On-site Registration and Reception
( Congress pricing on page 2 )
Thank you to our generous reception sponsors:
Divine Science Federation International, Fellowship of Spirit (Farmington, NM),
Rev. Julia Francis (Chandler, AZ), Illuminata Center of Spiritual Living (San Jose, CA)
and Tri-City Religious Science Center (Newark, CA)
The intention of the INTA Congress is to establish an arena for:
A welcoming and inclusive environment.
Communication, networking, and supporting all New Thought leaders,
students, schools, ministries, and throughout the world.
Moving from theory to practice.
Individuals knowing they are one with God and are created to live a
meaningful and fulfilling life through responsible participation.
Being inspired and lifted to new heights of spiritual quickening.
Charging humanity with passion for peace, brotherhood, prosperity,
and wholeness of mind and body.
“You are appreciated and needed. You are a vital part of the spiritual energy that
emanates out into the world, touching, blessing, enriching, loving, supporting.”
~ Reverend Doctor Blaine C. Mays
9:00 – 11:45 am. – Morning Session, Main Sanctuary
(Registration/Ticket)
Presider: Rev. Dr. Timothy Stewart
INTA Executive Board Member and Congress Chair
Mt. Juliet, TN
Rev. Dr. Mitch Johnson
Nashville, TN
How to show what’s in you:
As you pay attention to what’s in you
(as joy) then you don’t have to pay
attention to what's outside of you.
Rev. David Ault — Atlanta, GA
Fearless Realization: It is necessary to come alive
into the full passion of your being and your
soul’s work in the world.
Rev. Denise Yeargin
Old Hickory, TN
The Evolving Consciousness of Interspirituality:
Remembering Our Oneness with all of creation
– We awaken the world to infinite possibilities
Rev. Donna Michael — Nashville, TN
The Eternal Way:
What if there is no answer or reason?
Presider – Rev. Carolyn Douglas
INTA Executive Board Member
San Jose, CA
Rev. John McLean
Nashville, TN
For Such A Time As This:
We’re here for a reason, for our voices
to be heard and for our centers to make common
cause with those who share our values and vision
Rev. Dr. Edwene Gaines
Valley Head, AL
Expanding Our Prosperity Consciousness:
Proven principles we can use to embrace,
enjoy, and evolve into our richest
experience of life now.
The stellar Voices of Unity
with masterful Dr. Judy Blackwelder—Nashville, TN
Today’s Theme: “Love Is Our Energy”
“You precious one! Together, we let our lights shine that others, throughout the
world, might be lifted up, letting their own lights shine.”
~ Reverend Doctor Blaine C. Mays
9:00 – 11:45 am. – Morning Session, Main Sanctuary
(Registration/Ticket)
Presider – Rev. Julia Francis, INTA 2nd Vice President
Chandler, AZ
Rev. Dr. Jay Scott Neale
INTA Executive Board Member
Fremont, CA
The Zenith of Spiritual Awareness:
Attainment through movement
in consciousness from knowing
about inner freedom to discovering
how to think and act from it.
Mark Hicks
Timonium, MD
Deep Diversity and Grand Opportunity: Recognizing,
Bridging and Blessing Traditionalists, Moderns and
PostModerns in New Thought.
Sean O’Shea
Mount Juliet, TN
“Everyone is Somebody’s Child:”
Story of how and why a song was
written called “Somebody’s Child.”
Morning music also by the talented
duo Sean and Laurie O’Shea
The International New Thought Alliance is a global organization dedicated to the
spiritual enlightenment and transformation of individuals and of the world since
1914. Our purpose is to promote spiritual inspiration, motivation and guidance,
offering an annual Congress, encouraging educational excellence, and offering
publications promoting the understanding of New Thought. INTA acts as a
democratic, umbrella organization disseminating timeless universal Truths to
spiritually awaken, empower, and connect individuals through fellowship and
respect. INTA preserves New Thought’s rich heritage at the Addington Archives
and Research Library open to the public, w w w . i n t a a r c h i v e s . o r g
Presider – Rev. Judith Lee Taylor
INTA Executive Board Treasurer
Tatum, TX
Rev. Claudia R. Tambur Williamson,
Nashville, TN
Fearless: The voice of love knows
nothing of fear. Choose to express
the only energy that heals… Love!
Today’s Theme: “Live Your Bliss; Lead By Example”
“'Thank you, thank you for your part in establishing the Kingdom of God on earth
for the enrichment of each member of the family of humanity.”
~ Reverend Doctor Blaine C. Mays
International New Thought Alliance - 104th Annual Congress
July 22-25, 2019
International New Thought Alliance 104th Congress Blessing
God is pure consciousness, immaculate potentiality, limitless possibilities.
One with Divine Mind, we express love and light in and through us;enriching, blessing, visioning and helping humanity worldwide.
Decisively we declare: we live our bliss, we are here for a reason,we emanate spiritual energy as like attracts like,
righteously uplifting our sisters and brothers,allowing prefect unfoldment of God’s Divine Will.
God is our source of all, for this we are unwaveringly grateful.
We are appreciated, we are valuable, we are expressions of realization.
We live in joy, with intention, for — This Is Our Perfect Moment ♥ Amen
On-site Registration and Reception
( Congress pricing on page 2 )
Thank you to our generous reception sponsors:
Divine Science Federation International, Fellowship of Spirit (Farmington, NM),
Rev. Julia Francis (Chandler, AZ), Illuminata Center of Spiritual Living (San Jose, CA)
and Tri-City Religious Science Center (Newark, CA)
The intention of the INTA Congress is to establish an arena for:
A welcoming and inclusive environment.
Communication, networking, and supporting all New Thought leaders,
students, schools, ministries, and throughout the world.
Moving from theory to practice.
Individuals knowing they are one with God and are created to live a
meaningful and fulfilling life through responsible participation.
Being inspired and lifted to new heights of spiritual quickening.
Charging humanity with passion for peace, brotherhood, prosperity,
and wholeness of mind and body.
“You are appreciated and needed. You are a vital part of the spiritual energy that
emanates out into the world, touching, blessing, enriching, loving, supporting.”
~ Reverend Doctor Blaine C. Mays
9:00 – 11:45 am. – Morning Session, Main Sanctuary
(Registration/Ticket)
Presider: Rev. Dr. Timothy Stewart
INTA Executive Board Member and Congress Chair
Mt. Juliet, TN
Rev. Dr. Mitch Johnson
Nashville, TN
How to show what’s in you:
As you pay attention to what’s in you
(as joy) then you don’t have to pay
attention to what's outside of you.
Rev. David Ault — Atlanta, GA
Fearless Realization: It is necessary to come alive
into the full passion of your being and your
soul’s work in the world.
Rev. Denise Yeargin
Old Hickory, TN
The Evolving Consciousness of Interspirituality:
Remembering Our Oneness with all of creation
– We awaken the world to infinite possibilities
Rev. Donna Michael — Nashville, TN
The Eternal Way:
What if there is no answer or reason?
Presider – Rev. Carolyn Douglas
INTA Executive Board Member
San Jose, CA
Rev. John McLean
Nashville, TN
For Such A Time As This:
We’re here for a reason, for our voices
to be heard and for our centers to make common
cause with those who share our values and vision
Rev. Dr. Edwene Gaines
Valley Head, AL
Expanding Our Prosperity Consciousness:
Proven principles we can use to embrace,
enjoy, and evolve into our richest
experience of life now.
The stellar Voices of Unity
with masterful Dr. Judy Blackwelder—Nashville, TN
Today’s Theme: “Love Is Our Energy”
“You precious one! Together, we let our lights shine that others, throughout the
world, might be lifted up, letting their own lights shine.”
~ Reverend Doctor Blaine C. Mays
9:00 – 11:45 am. – Morning Session, Main Sanctuary
(Registration/Ticket)
Presider – Rev. Julia Francis, INTA 2nd Vice President
Chandler, AZ
Rev. Dr. Jay Scott Neale
INTA Executive Board Member
Fremont, CA
The Zenith of Spiritual Awareness:
Attainment through movement
in consciousness from knowing
about inner freedom to discovering
how to think and act from it.
Mark Hicks
Timonium, MD
Deep Diversity and Grand Opportunity: Recognizing,
Bridging and Blessing Traditionalists, Moderns and
PostModerns in New Thought.
Sean O’Shea
Mount Juliet, TN
“Everyone is Somebody’s Child:”
Story of how and why a song was
written called “Somebody’s Child.”
Morning music also by the talented
duo Sean and Laurie O’Shea
The International New Thought Alliance is a global organization dedicated to the
spiritual enlightenment and transformation of individuals and of the world since
1914. Our purpose is to promote spiritual inspiration, motivation and guidance,
offering an annual Congress, encouraging educational excellence, and offering
publications promoting the understanding of New Thought. INTA acts as a
democratic, umbrella organization disseminating timeless universal Truths to
spiritually awaken, empower, and connect individuals through fellowship and
respect. INTA preserves New Thought’s rich heritage at the Addington Archives
and Research Library open to the public, w w w . i n t a a r c h i v e s . o r g
Presider – Rev. Judith Lee Taylor
INTA Executive Board Treasurer
Tatum, TX
Rev. Claudia R. Tambur Williamson,
Nashville, TN
Fearless: The voice of love knows
nothing of fear. Choose to express
the only energy that heals… Love!
93rd Annual International New Thought Alliance World Congress
July 15-19, 2008
Embassy Suites North, Phoenix, Arizona
Establish arena for:
（会場設置の目的）
・Communicating, networking, and supporting all New Thought
leaders, students, schools, ministries, and activities from
throughout the world
（世界中のすべてのニューソートの指導者、研究所、聖職者、活動の
コミュニケート、ネットワーキング、サポート）
・Moving from theory to practice
（理論から実践へ）
・Safe environment for healing
（癒しのための安全な環境）
・Individuals knowing they are one with God and have been
created to live a meaningful and fulfilling life through
responsible participation
（神との一体を自覚し、責任ある参加を通しての意味のある満たされた人生を送るために生まれたのだと
自覚した個人）
・Bringing attention and support to the congress area New
Thought ministries
（ニューソートの聖職者に注目し支援を与える）
・Being inspired and lifted to new heights of spiritual
quickening
（啓発を受け、新しい霊的蘇りの高みへと引き上げられること）
・Charging humanity with a passion for peace, brotherhood,
prosperity, and wholeness of mind and body
（人類を、平和、同胞愛、繁栄、そして心の肉体の完全性のための情熱で満たす）
A
名誉毀損とは、他人の名声や信用といった人格的価値について社会から受ける評価を違法に低下させることをいいます。名誉毀損にあたる行為を行った場合、損害賠償や謝罪広告の掲載を求められる場合があるほか、刑事責任を追及される可能性もあります。もっとも、一定の場合には、他人の社会的評価を低下させる行為を行ったとしても、名誉毀損としての責任を問われない場合があります。
A music video for the song "We Are Unity". A celebration of the spiritual bond we all share. Words and music by: Richard Mekdeci. Seven different Unity churches were represented in the choir.
Sri Lanka's President Maithripala Sirisena has declared a state of emergency following the series of deadly bombings on Easter Sunday.
Nearly simultaneous bombings at six locations in the largest city of Colombo and its outskirts killed at least 310 people and wounded about 500 others.
The move went into effect on Monday at midnight. It enables the police and military to take suspects into custody without a court order.
Sri Lanka's foreign ministry says at least 31 of the victims were foreigners, including one Japanese.
Military troops and investigators have found 87 bomb detonators at a bus station in central Colombo and people in the country remain uneasy.
A domestic Islamic extremist group National Towheeth Jamaath is suspected of carrying out the attacks. Police have arrested 24 people and are looking into any connections with global terrorists groups.
The International Criminal Police Organization has said it will assist in the investigation and has sent bomb and anti-terror experts to Sri Lanka.
Seicho No Ie is the largest New Thought denomination in the world.
生長の家は世界最大のニューソートの団体である
Seicho No Ie Beliefs
~ All religions emanate from one Universal God.
What We Believe ~ FAQ ~ Texts
Core Beliefs of Seicho No Ie are:
1. The universe is manifestation of a perfectly harmonious Divine force.
2. Humans and everything else are perfect creations of this Divine force.
3. Apparent imperfections are merely subjective interpretations of the material world.
4. Our material environment, destiny, and bodies are all the reflections of our mind and spirit.
Memorial Service conducted on April 28, 2019 at Center for Spiritual Awareness, Lakemont, Georgia for Roy Eugene Davis, the last disciple personally ordained by Paramahansa Yogananda to serve as a guru-teacher in the Kriya Yoga tradition.
The best way to ensure peace is through strong self-defence. This week, we officially inaugurated #Taiwan’s submarine manufacturing factory, taking a big step forward towards stronger self-defence capabilities.
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仏教の入門書を日本語で読むと、やたらと「輪廻」とか「涅槃」とか「諸行無常」とか独特の術語を有難そうに解説してあるのを、胡散臭く思っていた。そこで英語で仏教入門書を読もうと決意。はじめ Penguin Books の Buddhismって本を読もうと思ったが、本書の方が小さくて出版が新しいのでこっちにした。通勤電車の中だけで、約一ヶ月で読了。全く基礎知識の無い英米人向けに書かれているのが良い。ただ術語にパーリ語の原語がいちいち添えてあるのが、やや鬱陶しい。上座部と大乗を平等に扱っている点も好感が持てた。特に最終章 Buddhism in the West では日本の入門書ではあまり扱われていない西洋での仏教の受容について最近の状況まで述べられていて貴重。このシリーズはパラグラフの切り方が独特（インデント無しで一行空ける）で慣れないとやや戸惑う。句読法のミスプリも若干あった。
Achieving equality with the West was one of the primary goals of the Meiji leaders. Treaty reform, designed to end the foreigners’ judicial and economic privileges provided by extraterritoriality and fixed customs duties was sought as early as 1871 when the Iwakura mission went to the United States and Europe. The Western powers insisted, however, that they could not revise the treaties until Japanese legal institutions were reformed along European and American lines. Efforts to reach a compromise settlement in the 1880s were rejected by the press and opposition groups in Japan. It was not until 1894, therefore, that treaty provisions for extraterritoriality were formally changed.
During the first half of the Meiji period, Asian relations were seen as less important than domestic development. In 1874 a punitive expedition was launched against Formosa (Taiwan) to chastise the aborigines for murdering Ryukyuan fishermen. This lent support to Japanese claims to the Ryukyu Islands, which had been under Satsuma influence in Tokugawa times. Despite Chinese protests, the Ryukyus were incorporated into Japan in 1879. Meanwhile, calls for an aggressive foreign policy in Korea, aired by Japanese nationalists and some liberals, were steadily rejected by the Meiji leaders. At the same time, China became increasingly concerned about expanding Japanese influence in Korea, which China still viewed as a tributary state. Incidents on the peninsula in 1882 and 1884 that might have involved China and Japan in war were settled by compromise, and in 1885 China and Japan agreed that neither would send troops to Korea without first informing the other.
By the early 1890s Chinese influence in Korea had increased. In 1894 Korea requested Chinese assistance in putting down a local rebellion. When the Chinese notified Tokyo of this, Japan quickly rushed troops to Korea. With the rebellion crushed, neither side withdrew. The Sino-Japanese War formally erupted in July 1894. Japanese forces proved to be superior on both land and sea, and, with the loss of its northern fleet, China sued for peace. The peace treaty negotiated at Shimonoseki was formally signed on April 17, 1895; both sides recognized the independence of Korea, and China ceded to Japan Formosa, the Pescadores Islands, and the Liaotung Peninsula, granted Japan all rights enjoyed by European powers, and made significant economic concessions, including the opening of new treaty ports and a large indemnity in gold. A commercial treaty giving Japan special tax exemptions and other trade and manufacturing privileges was signed in 1896. Japan thus marked its own emancipation from the unequal treaties by imposing even harsher terms on its neighbour. Meanwhile, France, Russia, and Germany were not willing to endorse Japanese gains and forced the return of the Liaotung Peninsula to China. Insult was added to injury when Russia leased the same territory with its important naval base, Port Arthur (now Lü-shun), from China in 1898. The war thus demonstrated that the Japanese could not maintain Asian military victories without Western sufferance. At the same time, it proved a tremendous source of prestige for Japan and brought the government much internal support; it also strengthened the hand of the military in national affairs.
Reluctant to accept Japanese leadership, Korea instead sought Russia’s help. During the Boxer Rebellion (1900) in China, Japanese troops played a major part in the allied expedition to rescue foreign nationals in Beijing, but Russia occupied southern Manchuria, thereby strengthening its links with Korea. Realizing the need for protection against multiple European enemies, the Japanese began talks with England that led to the Anglo-Japanese Alliance (1902). In this pact both countries agreed to aid the other in the event of an attack by two or more powers but remain neutral if the other went to war with a single enemy. Backed by Britain, Tokyo was prepared to take a firmer stand against Russian advances in Manchuria and Korea. In 1904 Japanese ships attacked the Russian fleet at Port Arthur without warning. In the Russo-Japanese War (1904–05) that followed, Japanese arms were everywhere successful; the most spectacular victory occurred in the Tsushima Strait, where the ships of Admiral Tōgō Heihachirō destroyed the Russian Baltic fleet. But the war was extremely costly in Japanese lives and treasure, and Japan was relieved when U.S. President Theodore Roosevelt offered to mediate a peace settlement. The Treaty of Portsmouth, signed on September 5, 1905, gave Japan primacy in Korea, and Russia granted to Japan its economic and political interests in southern Manchuria, including the Liaotung Peninsula. Russia also ceded to Japan the southern half of the island of Sakhalin. The victory over Russia altered the balance of power in East Asia, and it encouraged nationalist movements in India and the Middle East. But at home Japan’s failure to gain an indemnity to pay for the heavy war costs made the treaty unpopular.
After the conclusion of the war, Japanese leaders gained a free hand in Korea. Korean opposition to Japanese “reforms” was no longer tolerated. Itō Hirobumi, sent to Korea as resident general, forced through treaties that gave Korea little more than protectorate status and ordered the abdication of the Korean king. Itō’s assassination in 1909 led to Korea’s annexation by Japan the following year. Korean liberties and resistance were crushed. By 1912, when the Meiji emperor died, Japan had not only achieved equality with the West but also had become the strongest imperialist power in East Asia.
Japan had abundant opportunity to use its new power in the years that followed. During World War I it fought on the Allied side but limited its activities to seizing German possessions in China and the Pacific. When China sought the return of former German holdings in Shantung province, Japan responded with the so-called Twenty-one Demands, issued in 1915, that tried to pressure China into widespread concessions ranging from extended leases in Manchuria and joint control of China’s coal and iron resources to policy matters regarding harbours and the policing of Chinese cities. While giving in on a number of specific issues, the Chinese resisted the most extreme Japanese demands that would have turned China into a Japanese ward. Despite its economic gains, Japan’s World War I China policy left behind a legacy of ill feeling and distrust, both in China and in the West. The rapaciousness of Japanese demands and China’s chagrin at its failure to recover its losses in the Treaty of Versailles (1919) cost Japan any hope of Chinese friendship. Subsequent Japanese sponsorship of corrupt warlord regimes in Manchuria and North China helped to confirm the anti-Japanese nature of modern Chinese nationalism.
The part played by Japan in the Allied intervention in Siberia following the Bolshevik Revolution of 1918 caused further concerns about Japanese expansion. One of the principal reasons for the disarmament conference held in Washington, D.C., in 1921–22, was to reduce Japanese influence. A network of treaties was designed to place restraints on Japanese ambitions while guaranteeing Japanese security. These treaties included a Four-Power Pact, between Japan, Great Britain, the United States, and France, that replaced the Anglo-Japanese Alliance, and a Five-Power Naval Limitation Treaty (with Italy) that set limits for battleships at a ratio of five for Great Britain and the United States to three for Japan. An agreement on the fortification of Pacific island bases was intended to assure Japan of security in its home waters. Finally a Nine-Power Pact would, it was hoped, protect China from further unilateral demands. Japan subsequently agreed to retire from Shantung, and, shortly thereafter, Japanese armies withdrew from Siberia and northern Sakhalin. In 1925 a treaty with the Soviet Union extended recognition to the U.S.S.R. and ended active hostilities.
The notion that expansion through military conquest would solve Japan’s economic problems gained currency during the Great Depression of the 1930s. It was argued that the rapid growth of Japan’s population—which stood at close to 65 million in 1930—necessitated large food imports. To sustain such imports, Japan had to be able to export. Western tariffs limited exports, while discriminatory legislation in many countries and anti-Japanese racism served as barriers to emigration. Chinese and Japanese efforts to secure racial equality in the League of Nations covenant had been rejected by Western statesmen. Thus, it was argued, Japan had no recourse but to use force.
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To these economic and racial arguments was added the military’s distrust of party government. The Washington Conference had allowed a smaller ratio of naval strength than the navy desired, while the government of Prime Minister Hamaguchi Osachi in 1930 had accepted the London Naval Conference’s limits on heavy cruisers over military objections. In 1925 Katō Takaaki had cut the army by four divisions. Many military men objected to the restraint shown by Japan toward the Chinese Nationalists’ northern expedition of 1926 and 1927 and wanted Japan to take a harder line in China. Under Prime Minister Tanaka Giichi the Seiyūkai cabinet reversed earlier policy by intervening in Shantung in 1927 and 1928. But Tanaka was replaced by Hamaguchi in 1929, and under his cabinet the policy of moderation was restored. The army and its supporters felt that such vacillation earned Japan ill will and boycotts in China without gaining any advantages.
While many military leaders chafed under the restrictions that civilian governments placed upon them, they still retained considerable power. It would be wrong to attribute such resentment to all, or even most, of the high command, but enough army officers held such views to become a locus for dissatisfaction among other groups in Japanese society. The idea of the frugal and selfless samurai served as a useful contrast to the stock portrait of the selfish party politician.
Economic pressures and political misgivings were further exploited by civilian ultranationalists who portrayed parliamentary government as being “un-Japanese.” A number of rightist organizations existed that were dedicated to the theme of internal purity and external expansion. These sought to preserve what they thought was unique in the Japanese spirit and fought against excessive Western influence. Some originated in the Meiji period, when nationalists had felt obliged to work for a “fundamental settlement” of differences with Russia. Most, like the Black Dragon Society (Kokuryūkai), combined continental adventurism and a strong nationalist stance with opposition to party government, big business, acculturation, and Westernization. By allying with other rightists, they alternately terrorized and intimidated their presumed opponents. A number of business leaders and political figures were killed, and the assassins’ success in publicizing and dramatizing the virtues they claimed to embody had a considerable impact on the troubled 1930s. It is clear, however, that the terrorists never had as much influence as they claimed or as the West believed.
The principal force against parliamentary government was provided by junior military officers, who were largely from rural backgrounds. Distrustful of their senior leaders, ignorant of political economy, and contemptuous of the urban luxuries of politicians, such officers were ready marks for rightist theorists. Many of them had goals that were national-socialist in character. Kita Ikki, a former socialist and one-time member of the Black Dragon Society, contended that the Meiji constitution should be suspended in favour of a revolutionary regime advised by “national patriots” and headed by a military government, which should nationalize large properties, limit wealth, end party government and the peerage, and prepare to take the leadership of a revolutionary Asia. Kita helped persuade a number of young officers to take part in the violence of the 1930s with the hope of achieving these ends.
The Kwantung Army, which occupied the Kwantung (Liaotung) Peninsula and patrolled the South Manchurian Railway zone, included officers who were keenly aware of Japan’s continental interests and were prepared to take steps to further them. They hoped to place the civilian government in an untenable position and to force its hand. The Tokyo terrorists similarly sought to change foreign as well as domestic policies. The pattern of direct action in Manchuria began with the murder in 1928 of Chang Tso-lin, the warlord ruler of Manchuria. The action, though not authorized by the Tanaka government, helped bring about its fall. Neither the cabinet nor the Diet dared to investigate and punish those responsible. This convinced extremist officers that their lofty motives would make retribution impossible. The succeeding government of Prime Minister Hamaguchi sought to curtail military activists and their powers. The next plots, therefore, were aimed at replacing civilian rule, and Hamaguchi was mortally wounded by an assassin in 1930. In March 1931 a coup involving highly placed army generals was planned but abandoned.
On September 18, 1931, came the Mukden (or Manchurian) Incident, which launched Japanese aggression in East Asia. A Kwantung Army charge that Chinese soldiers had tried to bomb a South Manchurian Railway train (which arrived at its destination safely) resulted in a speedy and unauthorized capture of Mukden (now Shen-yang), followed by the occupation of all Manchuria. The civilian government in Tokyo could not stop the army, and even army headquarters was not always in full control of the field commanders. Prime Minister Wakatsuki Reijirō gave way in December 1931 to Inukai Tsuyoshi. Inukai’s plans to stop the army by imperial intervention were frustrated. On May 15, 1932, naval officers took the lead in a terrorist attack in Tokyo that cost Inukai his life but failed to secure a proclamation of martial law. The army now announced that it would accept no party cabinet. To forestall its desire for power, the last genrō, Saionji, suggested retired Admiral Saitō Makoto as prime minister. Plotting continued, culminating in a revolt of a regiment about to leave for Manchuria. On February 26, 1936, several outstanding statesmen (including Saitō) were murdered; Prime Minister Okada Keisuke escaped when the assassins mistakenly shot his brother-in-law. For more than three days the rebel units held much of downtown Tokyo. When the revolt was put down on February 29, the ringleaders were quickly arrested and executed. Within the army, the influence of the young extremists now gave way to more conservative officers and generals who were less concerned with domestic reform, while sharing many of the foreign-policy goals of the young fanatics.
The only possible source of prestige sufficient to thwart the military lay with the throne. But the senior statesmen were cautious lest they imperil the imperial institution itself. The young emperor Hirohito had been enthroned in 1926, taking as his reign name Shōwa (“Enlightened Peace”). His outlook was more progressive than that of his predecessors; he had traveled in the West, and his interests lay in marine biology. Those close to the throne feared that a strong stand by the emperor would only widen the search for victims and could lead to his dethronement. As international criticism of Japan’s aggression grew, many Japanese rallied to support the army.
Each advance by the military extremists gained them new concessions from the moderate elements in the government and brought greater foreign hostility and distrust. Rather than oppose the military, the government agreed to reconstitute Manchuria as an “independent” state, Manchukuo. The last Manchu emperor of China, P’u-i, was declared regent and later enthroned as emperor in 1934. Actual control lay with the Kwantung Army, however; all key positions were held by Japanese, with surface authority vested in cooperative Chinese and Manchu. A League of Nations committee recommended in October 1932 that Japanese troops be withdrawn, Chinese sovereignty restored, and a large measure of autonomy granted to Manchuria. The League called upon member states to withhold recognition from the new puppet state. Japan’s response was to formally withdraw from the world body in 1933. Thereafter, Japan poured technicians and capital into Manchukuo, exploiting its rich resources to establish the base for the heavy-industry complex that was to undergird its “new order” in East Asia.
In northern China, boundary areas were consolidated in order to enlarge Japan’s economic sphere. In early 1932 the Japanese navy precipitated an incident at Shanghai in order to end a boycott of Japanese goods; but Japan was not yet prepared to challenge other powers for control of central China, and a League of Nations commission arranged terms for a withdrawal. By 1934, however, Japan had made it clear that it would brook no interference in its China policy and that Chinese attempts to procure technical or military assistance elsewhere would bring Japanese opposition.
Further external ambitions had to wait, however, for the resolution of domestic crises. The military revolt in Tokyo in February 1936 marked the high point of extremist action. In its wake power shifted to the military conservatives. Moreover, the finance minister Takahashi Korekiyo, whose policies had brought Japan out of its economic depression, was killed, and his opposition to further inflationary spending was thus stilled. In politics, the confrontation between the parties and the army continued. Efforts to find a leader who could represent both military and civilian interests led to the appointment to the premiership of the popular but ineffective Konoe Fumimaro, scion of an ancient court family, in 1937. Meanwhile, in China the Nationalist leader Chiang Kai-shek had been kidnapped in the Sian Incident in December 1936, and this led to an anti-Japanese united front by Nationalists and Communists. Domestic politics revealed, moreover, that the Japanese people were not yet prepared to renounce their parliamentary system. In the spring of 1937, general elections showed startling gains for the new Social Mass (or Social Masses) Party (Shakai Taishūtō), which received 36 out of 466 seats, and a heavy majority of the remainder went to the Seiyūkai and Minseitō, which had combined forces against the government and its policies. The time seemed ready for new efforts by civilian leaders, but in the field the armies preempted them.
On July 7, 1937, Japanese troops engaged Chinese units at the Marco Polo Bridge near Beijing, leading to warfare between China and Japan. Japanese armies took Nanking, Han-k’ou (Hankow), and Canton despite vigorous Chinese resistance; Nanking was brutally pillaged by Japanese troops. To the north, Inner Mongolia and China’s northern provinces were invaded. On discovering that the Nationalist government, which had retreated up the Yangtze to Chungking, refused to compromise, the Japanese installed a more cooperative regime at Nanking in 1940.
.
Foreign relations
In November 1936 Japan signed the Anti-Comintern Pact with Germany and later with Italy. This was replaced by the Tripartite Pact in September 1940, which recognized Japan as the leader of a new order in Asia; Japan, Germany, and Italy agreed to assist each other if they were attacked by any additional power not yet at war with them. The intended target was the United States, since the Soviets and Nazis had already signed a nonaggression pact in 1939, and the Soviets were invited to join the new agreement later in 1940.
Japanese relations with the Soviet Union were considerably less cordial than those with Germany. The Soviets consented, however, to sell the Chinese Eastern Railway to the South Manchurian Railway in 1935, thereby strengthening Manchukuo. In 1937 the Soviet Union signed a nonaggression pact with China, and in 1938 and 1939 Soviet and Japanese armies tested each other in two full-scale battles along the border of Manchukuo. But in April 1941 a neutrality pact was signed with the Soviet Union, with Germany acting as intermediary.
Japanese-German ties were never close or effective. Both parties were limited in their cooperation by distance, distrust, and claims of racial superiority. The Japanese were uninformed about Nazi plans for attacking the Soviet Union, and the Germans were not told of Japan’s plans to attack Pearl Harbor in Hawaii. Nor, despite formal statements of rapport, did Japan’s state structure approach the totalitarianism of the Nazis. A national-mobilization law (1938) gave the Konoe government sweeping economic and political powers, and in 1940, under the second Konoe cabinet, the Imperial Rule Assistance Association was established to merge the political parties into one central organization; yet, the institutional structure of the Meiji constitution was never altered, and the wartime governments never achieved full control over interservice competition. The Imperial Rule Assistance Association failed to mobilize all segments of national life around a leader. The emperor remained a symbol, albeit an increasingly military one, and no führer could compete without endangering the national polity. Wartime social and economic thought retained important vestiges of an agrarianism and familism that were in essence premodern rather than totalitarian.
Japan’s relations with the democratic powers deteriorated steadily. The United States and Great Britain did what they could to assist the Chinese Nationalist cause. The Burma Road into southern China permitted the transport of minimal supplies to Nationalist forces. Constant Japanese efforts to close this route led to further tensions between Great Britain and Japan. Anti-Japanese feeling strengthened in the United States, especially after the sinking of a U.S. gunboat in the Yangtze River in 1937. In 1939 U.S. Secretary of State Cordell Hull renounced the 1911 treaty of commerce with Japan, and thus embargoes became possible in 1940. President Franklin Roosevelt’s efforts to rally public opinion against aggressors included efforts to stop Japan, but, even after war broke out in Europe in 1939, American public opinion rejected involvement abroad.
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AFN 360 improves AFN quality where you get mobile data or internet. Using the best in audio encoding technology, we're able to deliver near-CD quality programming while using minimal bandwidth. Once you've heard it, you'll agree AFN radio never sounded better over any other medium! https://www.afnpacific.net/AFN-360/
TOKYO (Reuters) — U.S. President Donald Trump urged Japanese business leaders on Saturday to increase their investment in the United States while he chided Japan for having a “substantial edge” on trade that negotiators were trying to even out in a bilateral deal.
Trump arrived in Japan on Saturday for a largely ceremonial state visit meant to showcase strong ties even though trade relations are problematical. In the evening, the Tokyo Sky Tree tower was lit up red, white and blue in Trump’s honor.
Shortly after arriving at the airport to a red-carpet welcome, Trump attended a reception at the residence of U.S. Ambassador to Japan William Hagerty that the White House said included Japanese business executives from Toyota, Nissan , Honda, SoftBank and Rakuten.
Trump told the company officials there had never been a better time to invest in the United States and repeated a complaint that the Federal Reserve’s policies had kept U.S. economic growth from reaching its full potential.
With trade talks ongoing, Trump also got in a dig at Japan and said he wanted a deal to address the trade imbalance between the two countries.
“Japan has had a substantial edge for many, many years, but that’s OK, maybe that’s why you like us so much,” he said.
“With this deal we hope to address the trade imbalance, removing barriers to United States exports and ensure fairness and reciprocity in our relationship,” Trump said.
Trade is one of Trump’s signature issues, and encouraging foreign investment in the United States is a hallmark of his trips abroad.
U.S. President Donald Trump became the first president to watch sumo in the sport's homeland during a four-day trip to Japan, and was able to present the trophy to the tournament champion on Sunday.
[JPN] 令和元（2019）年5月26日、来日中のトランプ大統領を歓迎しつつお台場をParrot DISCOで飛んでみた。
[ENG] May 26, 2019, US President Trump is coming to Japan. I tried to fly Parrot DISCO in Odaiba, Tokyo with the meaning of welcome.
In a democracy, leadership depends on the mandate of the people. So I cherish every opportunity to meet, talk with, and listen to the people of #Taiwan, the real heroes of our country.
I’m glad to have an opportunity to personally thank Head of @congresoperu’s Foreign Relations Committee @luchogalarreta for choosing to #SpeakUpForTaiwan when our voice was suppressed at this year’s #WHA72.
I thank @MOHW_Taiwan Minister Chen & his delegation for their hard work in Geneva & fighting for #Taiwan’s participation in #WHA. They did so with a relentless optimism, & a belief that one day @WHO & the world will understand why #TaiwanCanHelp create a healthier future for all.
As Commander-in-Chief, I’ve been striving to enhance our defence capabilities since day one. Today we commenced production of our Tuo Chiang-class missile corvettes, showing our resolve to defend #Taiwan’s freedom & democracy.
The number of face-to-face talks between Prime Minister Shinzo Abe and U.S. President Donald Trump illustrates the outstanding degree of closeness between the two leaders, according to observers.
The 11 times the two have held face-to-face talks is the greatest number among Trump’s tally of meetings with other foreign leaders — followed by eight times with Israeli Prime Minister Benjamin Netanyahu, and seven times with South Korean President Moon Jae In and French President Emmanuel Macron each.
Trump and Abe have talked with each other more than 40 times in person and on the phone, a senior official of the U.S. administration said, emphasizing the frequency and depth of their dialogue as unprecedented.
In choosing which foreign leaders he will meet for talks, Trump seems to place importance on his compatibility with each figure, as well as whether talks with the figure will reap practical benefits.
Abe was the first foreign leader to meet Trump after his victory in the U.S. presidential election in November 2016. Abe seems to be an ideal partner for Trump, according to an official of the U.S. Republican Party, as the prime minister has maintained a stable political foundation and has shown a positive stance on Japanese investments in the United States.
In a meeting with Japanese business leaders on Saturday, Trump emphasized he was grateful that Japan has placed an order for a large number of U.S.-made fighter planes and missiles.
Netanyahu follows Abe in the frequency of meetings with the U.S. president. This can be interpreted as indicating that the Trump administration’s pro-Israel stance is the basis of its Middle East policy.
Trump has realized the transfer of the U.S. Embassy in Tel Aviv to Jerusalem, using the accomplishment to appeal to the Christian right, which has continued to support him.
Meanwhile, Trump’s compatibility with Moon, who is known for his tilt toward liberalism, is said to be less-than-satisfactory. The relatively high frequency of talks between them shows their cooperation is indispensable for dealing with the problem of North Korea.
To avoid giving the impression that he attaches importance to Japan while negleting South Korea, Trump is keeping a delicate balance between the two, according to a U.S. government source.Speech
トランプ大統領は安倍首相と共に、海上自衛隊護衛艦「かが」に乗艦し、在日米軍兵士 @USFJ_J および日本の自衛隊員 @ModJapan_jp に向けスピーチを行いました。@POTUS boarded the JMSDF Kaga with @AbeShinzo and delivered remarks to service members. #POTUSinJapan 🇺🇸🇯🇵
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Japan Ministry of Defense/Self-Defense Forces認証済みアカウント @ModJapan_en
PM and Mrs. Abe, and President Trump and the First Lady visited JS KAGA. PM Abe and President Trump encouraged #JSDF and #USFJ personnel. They affirmed the strong #Alliance and that #Japan and #US contribute to peace and prosperity of the #IndoPacific region. @POTUS @WhiteHouse
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What PM Abe is doing with President Trump is to build real alliance. Not the fake “charm offensive” made up like North Korea does using their women to please others. We don’t please leaders of other countries like that. We only pay respect and build a true relationship.
“Blessed be God, even the Father of our Lord Jesus Christ, the Father of mercies, and the God of all comfort; who comforteth us in all our tribulation, that we may be able to comfort them which are in any trouble, by the comfort wherewith we ourselves are comforted of God.”
—II Corinthians 1:3, 4
“Let the Bible and the Christian Science textbook preach the gospel which heals the sick and enlightens the people’s sense of Christian Science. This ministry, reaching the physical, moral, and spiritual needs of humanity, will, in the name of Almighty God, speak the truth that to-day, as in olden time, is found able to heal both sin and disease.”
—Mary Baker Eddy, The First Church of Christ, Scientist, and Miscellany, p. 147
The meeting will be held in the Extension of The Mother Church in Boston and broadcast live online Monday, June 3, at 1:00 p.m. EDT. (You can find your local time on this World Clock). You're welcome to come to Boston to view it in person (please see Weekend Guide) or to watch it online in your community. A video replay will be available within 24 hours. Annual Meeting and the weekend events will all be live streamed on the Annual Meeting webpage.
LARRY KING, HOST: Good evening. Our special guest tonight: a return visit with Virginia Harris, chairman of the Christian Science board of directors. This is a worldwide religion, and we're going to delve into many aspects of it. They also publish the famed "Christian Science Monitor," generally acknowledged by those not even close to the religion, as one of the great publications in the world.
Are you involved with the publication?
VIRGINIA HARRIS, CHAIRMAN, CHRISTIAN SCIENCE CHURCH: The Board oversees the editorial content of it, but I'm not day-to-day responsible for the paper.
KING: And does it have autonomy?
HARRIS: It does. Totally.
KING: So it can say what it wants, editorialize the way it wants, read the way it wants.
HARRIS: Definitely.
KING: And they're going to open a big -- next to the -- and it's published in Boston.
HARRIS: Correct.
KING: And next to that building next year, they're going to open a Mary Eddy library, right?
HARRIS: That's right. Mary Baker Eddy Library for the betterment of humanity.
KING: She was the founder of the church.
HARRIS: She was, and the founder of the newspaper. And we're taking the walls down around her ideas and letting these ideas find their way out into circulation.
KING: Religious and otherwise?
HARRIS: Religious and otherwise, Larry, yes. She...
KING: Going to have artifacts from the newspaper, and the like?
HARRIS: Artifacts, prototypes of first page. We'll have all the paper there, and all of her additions of science and health. She has about 500 pages, published and unpublished, of writing. When this library opens, it will be the largest multidisciplinary collection of an American woman.
KING: What were you doing before you got to be chairman?
HARRIS: Well, I was with the church for about five years before I was elected to the board. And I oversaw all of its worldwide activities, all the churches -- we've got churches in, oh, golly, about 74 countries. Sunday schools, reading rooms...
HARRIS: Well, it went fine. They had a great relationship. And when we didn't feel well, my mother would obviously pray, and sometimes we had shots.
KING: One of the bases of this is this thing with regard to medicine, which Christian Scientists don't take. Let's get a little history. Who was Mary Baker Eddy?
HARRIS: Well, Mary Baker Eddy was a 19th Century woman who lived in New England. And -- a fabulous woman, incredible. She was on a search, very much like what people are doing today. She was not well. She was a single mother, and she was exploring all sorts of homeopathy, hydropathy, all those things that people did in those days to try to get well.
HARRIS: Alternative medicines. And then she had a severe accident. And she had always been very fond of the Bible, she had been a student of the Bible. But with this accident, it turned her to the Bible. They didn't think she was going to live. And she did, because what she found was that God had been left out of all those other alternatives, and that God made a difference. She was healed. She went on to be...
KING: Through prayer.
HARRIS: Through prayer. Through her own prayers. Through reading accounts of Jesus' healings in the New Testament.
HARRIS: Well, actually, she went on to write a book first, as she began to heal. And she began to teach others how to heal. She became very well-known. In fact, when doctors in New England couldn't heal cases, they'd say: Call Mary -- or, not call, but get Mary Baker Eddy here.
In fact, one time she healed somebody. She went in, somebody was dying of pneumonia. And a doctor, Dr. Davis, stood over there and watched Mrs. Eddy heal this dying person. And he said to her: You've got to write a book. You've got to publish this and give it to the world.
Nine years later she published "Science and Health with Key to the Scriptures."
HARRIS: It did. It did. It put down the ideas, these spiritual laws that exist in the universe -- that if people understand them, they can apply them.
KING: What made it, Virginia, a faith in and of itself? Why didn't you just have Jews who believed in the power of prayer, Catholics who believe in the power of prayer? Why did you need a Christian Science religion?
HARRIS: She didn't think you did. In fact, there wasn't a church for years, because people who were Baptist, people who were Jews, who were Catholics would read "Science and Health" and they would take it back into their faith and be a better Jew.
KING: Not take medicine and be a better Jew and pray, when they were sick.
HARRIS: Exactly.
KING: So what formed the faith?
HARRIS: The faith was formed as the readers of this book, "Science and Health," began to want to talk to each other about the healings they were having. They wanted to learn. They wanted to come into a community. And so she then formed a church, so that, I think, too, Larry, that the book, the message would have a design, a way to get out. Because then she formed a college where people could learn this. She formed the journal, the "Christian Science Journal." And one thing after another...
HARRIS: I'm often asked that question. It's sort of a juxtaposition of things. It's a metaphor. She...
KING: Because there is no Christian Science. Prayer.
HARRIS: Well, it's prayer. But she saw primitive Christianity, the healings that were done in primitive Christianity, having a science to them -- that they could be provable, practical, all the time.
KING: Did she get the idea for newspaper, too?
HARRIS: Yes, she did.
KING: We'll ask about that and a lot more. Virginia Harris, chairman of the Christian Science board of directors is our guest tonight on LARRY KING LIVE. This is fascinating and lots to explore. Don't go away.
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Is God dead? It is a question that tantalizes both believers, who perhaps secretly fear that he is, and atheists, who possibly suspect that the answer is no.
Is God dead? The three words represent a summons to reflect on the meaning of existence. No longer is the question the taunting jest of skeptics for whom unbelief is the test of wisdom and for whom Nietzsche is the prophet who gave the right answer a century ago. Even within Christianity, now confidently renewing itself in spirit as well as form,...
SEALDs have a relationship with the Japanese Communist Party. They have not disclosed their funds. They are known in Japan as extreme left activists and they do not never criticize the Chinese Communist Party.The information that 2500 people participated is probably also a lie
The man unfurled a banner from an elevated podium at Pacific Place reading “No extradition to China, total withdrawal of the extradition bill, we are not rioters, release the students and injured, Carrie Lam step down, help Hong Kong.”
Uighurs are dying in these camps in not inconsiderable numbers. That's why Beijing is now building crematoria. There's a new Third Reich, and it is #China.
Uighurs are dying in these camps in not inconsiderable numbers. That's why Beijing is now building crematoria. There's a new Third Reich, and it is #China.
ヘイトスピーチ禁止法が普及したら日本はどうなるか理解するために、オーストラリアやカナダを見てみると良いだろう。
オーストラリアではIt's OK to be white（白人であることは罪じゃない）はレイシスト用語認定され、カナダではゲイのパレードが許可されても異性愛者パレードが許されなかった。
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In the interview, the spiritual leader, who is 84 this week, touched on topics including US President Donald Trump, his dreams of returning to Tibet, and refugees.
However, it was his comments on the prospect of a female Dalai Lama that raised eyebrows.
"If a female Dalai Lama comes, she should be more attractive," he said in English, while laughing.
The statement apologised for any offence caused and put it down to a misunderstood joke.
The Dalai Lama "has a keen sense of the contradictions between the materialistic, globalized world he encounters on his travels and the complex, more esoteric ideas about reincarnation that are at the heart of Tibetan Buddhist tradition", the statement said.
"However, it sometimes happens that off the cuff remarks, which might be amusing in one cultural context, lose their humour in translation when brought into another. He regrets any offence that may have been given."
Each morning, I choose the attitude I will adopt for the day, holding to bright possibilities regardless of circumstances. I respond to events with faith and optimism. I choose positive and affirmative words.
I am blessed by freedom of choice. I decline to let anyone or anything control me. I am one with God, and, relying on the spirit that expresses through me, I freely choose my path.
I also acknowledge I must choose wisely. Each choice has consequences, and each brings opportunities. Freedom blesses my day, my relationships, my health, and my life.
The Far East of late has become something of a spawning ground for spiritual leaders bent on converting the world. There was South Korea's Rev. Sun Myung Moon, 55, a self-ordained Christian missionary (and self-made millionaire) whose message of repentance was blatted across the U.S. last year by thousands of zealous young converts to his Unification Church (TIME, Sept. 30). Yet another prophet is Daisaku Ikeda, 46, president and spiritual leader of Japan's Soka Gakkai (Value-Creation Society), a laymen's Buddhist organization. Ikeda is fast earning a reputation as a super missionary for peace.
Although the sect's Utopian approach to global problems often sounds like an Oriental echo of Moral Re-Armament, Ikeda carries more political clout than most religious leaders. His organization is the founder of Japan's Komeito (Clean Government) party, which emerged second only to the combined forces of the Socialists and Communists as an opposition party in the last election. Moreover, on his global mission for what he calls "lasting peace," Ikeda last year was received by both Soviet Premier Aleksei Kosygin and Chinese Premier Chou Enlai. When he visits the U.S. this week to address his organization's 200,000 converts in the country, Ikeda will meet U.N. Secretary-General Kurt Waldheim to inform him that Soka Gakkai has collected 10 million signatures against nuclear armament.
Lotus Sutra. Although Soka Gakkai is based on the teachings of a zealous 13th century Japanese monk named Nichiren Daishonin, who sought to demystify and simplify Buddhism, it has little in common with Zen or other more meditative sects. The emphasis is placed on repeated chanting of the Diamoku, (worship formula) in praise of the lotus sutra. Members must prove their piety by making fresh converts. One of their most debatable practices is shakubuku, or forcible persuasion, which some critics charge has often bordered on brainwashing.
The organization had a phenomenal growth after Ikeda, the son of a Tokyo seaweed vendor, became its leader in 1960. Since then, membership has grown from 1.3 million to 10 million, and converts have been made in more than 30 different countries. To propagate its teachings, Soka Gakkai publishes a daily newspaper, Seikyo Shimbun (circ. 4.5 million), operates its own university, Soka Digaku, near Tokyo, and has built a temple as big as the Houston Astrodome at the foot of Mount Fuji.
In 1964 the organization founded the Komeito party in hopes of wiping out corruption in government. Although the party is now theoretically independent of Soka Gakkai, believers in the sect account for 90% of party membership. With 30 representatives in the lower house of the Diet and 24 in the upper house, Komeito has become a force to be reckoned with. Says Yoshiaki Masaki, the party policy board chairman: "We stand on the side of small people and work against the base of authority in Japan."
Faith and Power. Ikeda himself has moved more and more into the political arena recently. He called for re-establishing diplomatic relations with China long before most other Japanese leaders did, and has written a bestselling book about his impressions of Mao's revolution. In other books, lectures and articles, which are seriously and lengthily analyzed in the Tokyo press, Ikeda has advocated a world food bank, cutbacks in defense expenditures, and nuclear disarmament. His most consuming passion is the creation of an international people-to-people crusade against war. "Government leaders come and go," he explains. "Not the contact established and fostered for peace, people to people."
Ikeda lives modestly in a Japanese-style house with his wife and three children. By many of his followers, he is regarded as a reincarnation of Nichiren, and he obviously relishes the role. True to the teachings of Soka Gakkai, Ikeda equates faith with power—and he makes no bones about the fact that power is what his organization is after. Why not? Says he: "You have to have power to do anything at all meaningful."
We find our individual freedom, by choosing not a destination but a direcion. You do not choose the transformative journey because you know where it will take you but because it is the only journey that makes sense.
左翼の論文は偏見だらけの空論
Academic Grievance Studies and the Corruption of Scholarship
Posted on October 2, 2018
·47 minute read
·byJames A. Lindsay, Peter Boghossian and Helen Pluckrose
This essay, although hopefully accessible to everyone, is the most thorough breakdown of the study and written for those who are already somewhat familiar with the problems of ideologically-motivated scholarship, radical skepticism and cultural constructivism
Something has gone wrong in the university—especially in certain fields within the humanities. Scholarship based less upon finding truth and more upon attending to social grievances has become firmly established, if not fully dominant, within these fields, and their scholars increasingly bully students, administrators, and other departments into adhering to their worldview. This worldview is not scientific, and it is not rigorous. For many, this problem has been growing increasingly obvious, but strong evidence has been lacking. For this reason, the three of us just spent a year working inside the scholarship we see as an intrinsic part of this problem.
We spent that time writing academic papers and publishing them in respected peer-reviewed journals associated with fields of scholarship loosely known as “cultural studies” or “identity studies” (for example, gender studies) or “critical theory” because it is rooted in that postmodern brand of “theory” which arose in the late sixties. As a result of this work, we have come to call these fields “grievance studies” in shorthand because of their common goal of problematizing aspects of culture in minute detail in order to attempt diagnoses of power imbalances and oppression rooted in identity.
We undertook this project to study, understand, and expose the reality of grievance studies, which is corrupting academic research. Because open, good-faith conversation around topics of identity such as gender, race, and sexuality (and the scholarship that works with them) is nearly impossible, our aim has been to reboot these conversations. We hope this will give people—especially those who believe in liberalism, progress, modernity, open inquiry, and social justice—a clear reason to look at the identitarian madness coming out of the academic and activist left and say, “No, I will not go along with that. You do not speak for me.”
This document is a first look at our project and an initial attempt to grapple with what we’re learning and what it means. Because of its length and detail, it is organized as follows, putting the factual information up front and more detailed explanations thereafter.
•Our methodology, which is central to contextualizing our claims;
•A summary of this project from its beginning until we were eventually exposed and forced to go public before we could conclude our research;
•An explanation of why we did this;
•A summary of the problem and why it matters;
•A clear explanation of how this project came to be;
•The results of our study, including a full list of all of the papers we submitted, their final outcomes, and relevant reviewer comments to date;
•A discussion of the significance of the results;
•A summary of what may come next
8606:アクエリアン
19/07/10(水) 20:51:24
左翼の論文は偏見だらけの空論
Academic Grievance Studies and the Corruption of Scholarship
Posted on October 2, 2018
･47 minute read
･byJames A. Lindsay, Peter Boghossian and
(文字略)
IN A STUDENT AREA OF Tokyo called Takadanobaba, behind a peculiar sculpture showing a nude Marilyn Monroe about to pounce on a sumo wrestler, lies the office of Kunio Suzuki, leader of a ''spiritual movement'' called the Issuikai.
The group produces a monthly paper called Reconquista, which aims to reconquer what Suzuki thinks has been lost: the pure Japanese spirit. On the wall of Suzuki's tiny office hang pictures of Emperor Hirohito in uniform, snapped sometime during the 1930's, and of Yukio Mishima, the ultranationalist writer who committed seppuku, a form of ritual suicide, in 1970.
Suzuki is a quiet man in his early 40's, casually dressed, more like a research fellow than a right-wing activist. He receives many fan letters from young women, who profess to admire his romantic spirit.
He explained that ''because of biased textbooks'' many people of his generation felt guilty about the Japanese role in World War II, ''and people who did better than I did at school all joined the left-wing student movement.'' He concluded that there was something wrong with Japanese education. He also worries about the spiritual state of most Japanese, ''who spend their time reading comics and watching TV,'' but he conceded they were probably quite content. A young member of the group, who had been engrossed in a book on terrorism, suddenly broke his silence to exclaim that it was all America's doing: ''They want us to be weak. That is why they rigged our education system. To stop Japan from being a major power.''
Big ol’ treaty ally check-in trip: “David R. Stilwell will visit Japan, the Philippines, the Republic of Korea (ROK), and Thailand, July 10–21, 2019, in his first trip as Assistant Secretary of State for East Asian and Pacific Affairs”
He will visit Tokyo, July 11-14, to meet senior officials from the Ministry of Foreign Affairs, the Ministry of Defense and the National Security Council to coordinate efforts on regional and global issues, and deepen the U.S.-Japan Alliance in pursuit of our shared vision for the Indo-Pacific region.
The United States has agreed to sell $2 billion in weapons to Taiwan, a move that’s consistent with U.S. obligations to the island and yet will still complicate ties with China. While the decision will boost Taiwan’s defense, it’s also an important statement of U.S. commitment at a time when powerful countervailing winds are blowing. The U.S. should remain resolute in its defense of Taiwan, a signal to China and the region that it remains a force for peace and order in Asia.
It seems impossible for Mari Yamaguchi to remain objective as a writer. She cannot help revealing her highly emotional, aggressive and biased nature that distort her articles. Can she not refrain from imposing her very personal perception of Shinzo Abe ?
日韓問題
Tensions over history, North keep Japan, South Korea at odds
By MARI YAMAGUCHIJuly 11, 2019 1 of 5
FILE - In this Tuesday, July 9, 2019, file photo, notices campaigning for a boycott of Japanese-made products are displayed at a store in Seoul, South Korea. South Koreans believe Japan still hasn't fully acknowledged responsibility for atrocities committed during its 1910-45 colonial occupation of Korea. Thousands of South Koreans have signed petitions posted on the presidential office's website that call for boycotting Japanese products and travel to Japan. The signs read: "We don't sell Japanese products." (AP Photo/Ahn Young-joon)
TOKYO (AP) — Japan and South Korea, two major U.S. allies, are again at odds, this time over Tokyo’s decision to tighten controls on exports of sensitive materials that are mainly used in computer chips and display screens used in TVs and smartphones. The tensions reflect animosities that have persisted for decades.
WHAT JAPAN SAYS: As of July 4, the Japanese government tightened the approval process for shipments of photoresists and other sensitive materials. They are now subject to a case-by-case approval process that can take up to 90 days because Japan’s trade ministry said the countries’ “relationship of trust,” including export controls, had been “significantly undermined.” It also said it had found some sensitive items were shipped to South Korea “with inadequate management by companies.” Earlier, Japanese Prime Minister Shinzo Abe and other officials cited South Korea’s stance on compensation for forcing Koreans to work as laborers before and during World War II as a sign it could not be trusted. Officials continue to hint at problems without providing specifics. Prime Minister Shinzo Abe and his conservative aides have hinted at possible South Korean illegal transfers of sensitive materials to North Korea, and they now say South Korea has failed to respond to requests for talks about problems with export controls.
Many people would be surprised to learn that #US Founding Father Alexander Hamilton was born right here on #Nevis Island. Our tour of the island today brought us to his birthplace, where we learned how his #Caribbean upbringing led him to become a vanguard of democracy. #JFDS2019
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ワシントンポスト社説「China is brainwashing Uighur children. How much longer will the world look away?」
中国共産党によるウイグル人に対する文化的虐殺を告発、糾弾する社説
By Editorial Board July 13
NEW EVIDENCE is emerging that the Chinese campaign to exterminate the culture and traditions of Turkic Muslim people, chiefly Uighurs, in the Xinjiang region also includes a generation of children and young people. As their parents are hauled off to concentration camps — euphemistically called “vocational education” by the Chinese authorities — the children are being herded into special boarding schools and orphanages. At these schools, the children can check in but they cannot leave. The comprehensive effort to create a separate brainwashing and imprisonment system for children deepens the evidence that China is committing a cultural genocide.
Up to 1.5 million adults in Xinjiang have been forced into the camps, where China is attempting to reeducate them as part of the Han Chinese majority, wiping out their language, traditions and culture, essentially assassinating their identity. China at first denied this was going on, but in the past year or so, incontrovertible evidence has accumulated that China is trying to delete the mind-set of a whole people. That evidence includes eyewitnesses and satellite photographs that identify the new camps.
In the last half of 2018, fresh evidence began to surface that Uighur children, too, were being sucked into the brainwashing machine. In July, the Financial Times identified the new orphanages, and in September, the Associated Press talked to 15 Muslims who described how China was separating the young children. Human Rights Watch called attention to the practices in October.
Now the BBC and a German researcher have published new details of a chilling operation to reeducate the children. Adrian Zenz of the European School of Culture and Theology in Korntal, Germany, writes in the Journal of Political Risk that China has built a system for the children that is “taking place in highly secured, centralized boarding facilities” and “driven by multi-billion dollar budgets, tight deadlines, and sophisticated digital database systems.” He adds that “this unprecedented campaign has enabled Xinjiang’s government to assimilate and indoctrinate children in closed environments by separating them from their parents.” China, Mr. Zenz says, is carrying out a “systematic campaign of social re-engineering and cultural genocide in Xinjiang.”
While the duration and intensity differ in places, he found, “In some instances, parental influence is quite possibly almost completely eliminated.” Mr. Zenz reports that in some Uighur majority regions in southern Xinjiang, preschool enrollment more than quadrupled in recent years, exceeding the average national enrollment growth rate by more than 12 times. Why? Because the parents, and in some cases both parents, have disappeared into the camps. Mr. Zenz found that lower-level governments have been keeping records that “list the exact detention situation of children with one or both parents in detention or external work, grouped by age, who are ‘in need of being cared for.’ ” He also notes the absurd doublespeak being used by the Chinese Communist Party to mask the cultural genocide, with emotional language such as “care,” “love” and “nurture” to describe the state’s facilities to brainwash the children.
How much longer will the world continue to look the other way?
2番
T?rk milleti, T?rk milleti（ﾄﾙｺ国家よ！ﾄﾙｺ国家よ！）
A?k ile sev h?rriyeti（汝の自由を享受せん！）
Kahret vatan d??man?n?（祖国の敵を打ち負かし）
?eksin o mel-un zilleti.（忌わしき奴等に絶望を与えん！）
Kahret vatan d??man?n?（祖国の敵を打ち負かし）
?eksin o mel-un zilleti.（忌わしき奴等に絶望を与えん！）
U.S. President Donald Trump has openly criticized as “unfair” the security treaty between Japan and the United States, which has been the foundation of Tokyo’s postwar national security policy.
Speaking about the treaty in a U.S. TV interview in late June, Trump said, “If Japan is attacked, we will fight World War III. ... But if we’re attacked, Japan doesn’t have to help us at all. They can watch it on a Sony television, the attack.”
Trump’s gripes about the bilateral security treaty came immediately before he attended this year’s Group of 20 summit, held in Osaka.
In a news conference after the G-20 summit, Trump repeatedly said the treaty was “unfair,” although he denied thinking about withdrawing from the pact. And he also said he had told Prime Minister Shinzo Abe this “lopsidedness” of the pact should be changed.
Trump’s view about the Japan-U.S. pact is one-sided and unacceptable. The security treaty between the two countries not only serves the strategic interests of both countries but also contributes to stability in the region and the world as a whole.The argument that the treaty is unfair is nothing new.
Originally signed in 1951 and revised in 1960, the Treaty of Mutual Cooperation and Security Between Japan and the United States of America stipulates in Article 5 that the United States would act to defend Japan in case of an armed attack against Japan.
Article 6 of the treaty says for that purpose the United States is granted the use of “facilities and areas” in Japan by its military forces.
These “asymmetrical" obligations the pact imposes on Japan and the United States, sometimes referred to as “cooperation between things (bases) and people (troops),” is the distinctive characteristic of the treaty and has been the cause of American complaints about its “unfairness” and “one-sidedness.”
To be sure, other mutual security treaties involving the United States, such as the North Atlantic Treaty, which forms the legal basis of NATO, and the Mutual Defense Treaty between the United States and the Republic of Korea (South Korea), commit all parties involved to defend each other.
The Japan-U.S. Security Treaty is essentially different from these pacts because Japan is banned by Article 9 of its Constitution from exercising its right to collective self-defense.
The Abe administration has forcibly changed the traditional government interpretation of the article to allow Japan to partially exercise this right. But Japan’s successive Cabinets consistently ruled out Japan’s engagement in collective self-defense operations.
Based on this assumption, the treaty is designed to strike a realistic balance between the obligations of both countries even though they are not symmetrical.
The U.S. military bases in Japan are vital for the U.S. global strategy and serve its national interest. Maintaining them has imposed heavy burdens on local residents, especially those in Okinawa.
The argument that this treaty unfairly imposes all the burden of defending Japan on the United States is based on complete misunderstandings.
JAPAN’S SECURITY COOPERATION WITH U.S. EXPANDED GRADUALLY
When the Cold War ended, removing the common security threat posed by the Soviet Union, Japan and the United States in 1996 reaffirmed the importance of their security treaty as a lynchpin of peace and stability in the Asia-Pacific region.In the ensuing years, Washington has been steadily stepping up its demands concerning the security roles Japan plays. In the process, the nature of the bilateral security treaty has changed from “cooperation between goods and people” as it assumed more of the features of “cooperation between people and people.”
The law to deal with security emergencies around Japan, which was enacted in 1999, has allowed the Self-Defense Forces to provide logistic support to the U.S. forces in areas surrounding Japan.
When the United States launched war with Afghanistan in retaliation against the Sept. 11 terror attacks in 2001, Japan dispatched Maritime Self-Defense Force vessels to the Indian Ocean to provide fuel to U.S. warships.
During the Iraq War, which started in 2003, Japan sent Ground Self-Defense Force troops to “non-combat zones” in the Middle Eastern country to engage in activities to help its reconstruction.
Each of these moves provoked constitutionality debate at home over whether it was consistent with Article 9. But the respective Japanese administrations made the decisions to avoid harming Japan’s relations with the United States, thereby gradually expanding the scope of SDF activities.
The Abe administration took another step in the same direction when it railroaded controversial new security legislation through the Diet in 2015.
If Japan wants to move further along this path and make the bilateral security treaty a “symmetrical” pact that allows the Japanese and U.S. forces to fight side by side against the common enemy, it needs to amend Article 9. But that would not be the right choice for Japan.
The principal security challenge facing the alliance between Japan and the United States is the threat posed by China’s rapid military buildup and aggressive naval expansion.
The strategy for dealing with China’s rise as a military power, however, should not be focused on taking an antagonistic stance toward China, which would only heighten tensions in the region.
It would be in Japan’s best interest to make steady efforts for effective neighboring diplomacy to promote regional stability under a strategy not heavily tilted toward military responses while pursuing a good balance between the security treaty and the restrictions imposed by Article 9.
From this point of view, it is highly significant for Japan to stick to its traditional exclusively defensive security policy under Article 9 and seek solid cooperation with the United States based on an appropriate, if asymmetrical, division of roles.
TO MAKE THE SECURITY TREATY A VALUABLE PUBLIC ASSET
Simply responding to U.S. demands should not be the inviolable principle that dictates Japan’s diplomacy.This is an era that poses new sticky diplomatic challenges to Japan. Tokyo needs to think thoroughly to clearly define the boundary of security roles it can perform while keeping its security policy firmly anchored by the security alliance with the United States.
If Trump is moving in the wrong direction, Japan needs to say so directly to him and try to persuade him to change his mind.
The Trump administration is urging Japan to join a multinational military coalition it is assembling to safeguard shipping lanes in the Middle East in the wake of recent attacks on tankers in the region.
It has also been reported that the U.S. government has demanded that Japan pay several times more than it does now to shoulder a greater portion of the costs of maintaining U.S. forces in Japan.
We strongly call on the Abe administration to guard itself against the possibility of making misguided policy decisions because of its tendency to put a priority on keeping its security alliance with the United States intact.
The Trump administration has taken a series of actions that run counter to maintaining the international order and raise international tensions, most notably withdrawing from the Iran nuclear deal and the Paris climate accord.
The fact is that the United States has stopped acting as “the policeman of the world” and started acting as a disruptive force for the world.
Instead of allowing itself to be twisted around Trump’s little finger, the Japanese government should take a first step toward setting its diplomatic agenda on its own to ensure that the Japan-U.S. Security Treaty will function as a public asset for the international community.
Hiroshima Marks the 74th Anniversary of the Atomic Bombing
By Mari Yamaguchi / AP
10:58 PM EDT
(TOKYO) — Hiroshima marked the 74rd anniversary of the atomic bombing of the city with its mayor renewing calls for eliminating such weapons and demanding Japan’s government do more.
Mayor Kazumi Matsui raised concerns in his peace address Tuesday about the rise of self-centered politics in the world and urged leaders to steadily work toward achieving a world without atomic weapons.
“Around the world today, we see self-centered nationalism in ascendance, tensions heightened by international exclusivity and rivalry, with nuclear disarmament at a standstill,” Matsui said in his peace declaration.
He urged the younger generations never to dismiss the atomic bombings and the war as a mere events of history, but think of them as their own, while calling on the world leaders to come visit the nuclear bombed cities to learn what happened.
Matsui also demanded Japan’s government represent the wills of atomic bombing survivors and sign a U.N. nuclear weapons ban treaty.
Japan, which hosts 50,000 American troops and is protected by the U.S. nuclear umbrella, has not signed the Treaty on the Prohibition of Nuclear Weapons, an inaction atomic bombing survivors and pacifist groups protest as insincere.
Prime Minister Shinzo Abe acknowledged widening differences between nuclear and non-nuclear states.
“Japan is committed to serve as a bridge between nuclear and non-nuclear states and lead the international effort, while patiently trying to convince them to cooperate and have a dialogue,” Abe said in his address at the ceremony. He vowed to maintain Japan’s pacifist and nuclear nuclear-free principles, but did not promise signing the treaty.
Survivors, their relatives and other participants marked the 8:15 a.m. blast with a minute of silence.
The Hiroshima anniversary ceremony came hours after North Korea launched suspected ballistic missiles in its fourth round of recent weapons demonstrations. The activity follows a stalemate in negotiations over its nuclear weapons.
The U.S. attack on Hiroshima on Aug. 6, 1945, killed 140,000 people. The bomb dropped three days later on Nagasaki killed another 70,000 before Japan’s surrender ended World War II.
A tribute to Old Cathay Pacific Airways & Kai-Tak Airport British Hong-Kong. A Beautiful Tune & My Imaginable Story on YouTube videos. Thank you for your watching & Enjoy my edit.video.
Writer(s): Barry White, Aaron Schroeder
Co-arrangement: Gene Page
Producer: Barry White
Label: 20th Century / Pye International
Released: 1973
IN A STUDENT AREA OF Tokyo called Takadanobaba, behind a peculiar sculpture showing a nude Marilyn Monroe about to pounce on a sumo wrestler, lies the office of Kunio Suzuki, leader of a ''spiritual movement'' called the Issuikai.
The group produces a monthly paper called Reconquista, which aims to reconquer what Suzuki thinks has been lost: the pure Japanese spirit. On the wall of Suzuki's tiny office hang pictures of Emperor Hirohito in uniform, snapped sometime during the 1930's, and of Yukio Mishima, the ultranationalist writer who committed seppuku, a form of ritual suicide, in 1970.
Suzuki is a quiet man in his early 40's, casually dressed, more like a research fellow than a right-wing activist. He receives many fan letters from young women, who profess to admire his romantic spirit.
He explained that ''because of biased textbooks'' many people of his generation felt guilty about the Japanese role in World War II, ''and people who did better than I did at school all joined the left-wing student movement.'' He concluded that there was something wrong with Japanese education. He also worries about the spiritual state of most Japanese, ''who spend their time reading comics and watching TV,'' but he conceded they were probably quite content. A young member of the group, who had been engrossed in a book on terrorism, suddenly broke his silence to exclaim that it was all America's doing: ''They want us to be weak. That is why they rigged our education system. To stop Japan from being a major power.''
When the moon is in the Seventh House
月が第７宮にあり
And Jupiter aligns with Mars
木星が火星と直列するとき
Then peace will guide the planets
そのときこそ、平和が諸々の惑星を導くことだろう
And love will steer the stars
そして愛が星々の舵を取るのだ
This is the dawning of the age of Aquarius
いまは水瓶座の時代の夜明けのとき
The age of Aquarius
水瓶座の時代だ
Aquarius! Aquarius!
アクエリアス！ アクエリアスだ！
Harmony and understanding
調和と理解と
Sympathy and trust abounding
共感と信頼が満ち溢れる
No more falsehoods or derisions
インチキやバカげたものはもうおしまい
Golden living dreams of visions
ヴィジョンに溢れた光り輝く生の夢
Mystic crystal revelation
神秘的な透徹とした黙示
And the mind's true liberation
そして心の真の解放
Aquarius! Aquarius!
アクエリアス！ 水瓶座！
When the moon is in the Seventh House
月が第７宮にあり
and Jupiter aligns with Mars
木星が火星と直列するとき
Then peace will guide the planets
そのとき、平和が諸々の惑星を手引きするだろう
And love will steer the stars
そして愛が星々の舵を取るのだ
This is the dawning of the age of Aquarius
いまや水瓶座の時代が明けようとしているのだ
The age of Aquarius
水瓶座の時代
Aquarius! Aquarius!
アクエリアス！ アクエリアスだ！
Let the sunshine,
陽の光を
Let the sunshine in
太陽の輝きを差し込ませよう
The Sunshine in
陽の光を入れるんだ
Let the sunshine,
太陽の輝きを
Let the sunshine in
陽の光を入れるんだ
The Sunshine in
太陽の光が差してくるぞ
january 7, 2018 ~ today ~ according to astrology ~ marks the rare astrological alignment of jupiter and mars along with the moon being in the 7th house (virgo). given the schuman spikes that suddenly began last year (early 2016) as well as many of us feeling the flash pulse entering from the galactic central sun between end of january and early march as well as humanity's ongoing awakening (hitting the 100th monkey at this point) ~ i would say we ARE entering THE age of aquarius. let's make it so people. we are ready, aren't we?
When this song debuted I was a screaming 17 years old. It was a great song for our generation. Fast forward to about 1982 and my daughter is 5 years old and we hear this song together and she turns to me and says "dad is this the hippie song" from your childhood. Every since that day the "hippie song" brings a smile to our faces. It was a generation of music that still rings so true today. There was political division in the 60's what with Vietnam raging. How tame we were compared to today. I am so glad I have all these wonderful songs to take me back to a better time in our country's history. Long live the "hippie song"!!
Art Garfunkel's clear, soft, beautiful voice is sweet and his singing is perfect; thank you, Art Garfunkel.. and thank you also amazing Paul Simon.. I love you guys.
8943:アクエリアン
19/08/09(金) 17:03:52
今日の音楽The 5th Dimension Age of Aquarius 1969
[www.youtube.com]
When the moon is in the Seventh House
月が第７宮にあり
And Jupiter aligns with Mars
(行省略)
8944:アクエリアン
19/08/09(金) 17:05:06
Harmony and understanding
調和と理解と
Sympathy and trust abounding
共感と信頼が満ち溢れる
No more falsehoods or derisions
インチキやバカげたものはもうおしまい
(行省略)
8945:アクエリアン
19/08/09(金) 17:05:53
When the moon is in the Seventh House
月が第７宮にあり
and Jupiter aligns with Mars
木星が火星と直列するとき
Then peace will guide the planets
そのとき、平和が諸々の惑星を手引きするだろ
(文字略)
8946:アクエリアン
19/08/09(金) 17:06:30
Let the sunshine,
陽の光を
Let the sunshine in
太陽の輝きを差し込ませよう
The Sunshine in
陽の光を入れるんだ
(行省略)
8947:アクエリアン
19/08/09(金) 17:16:42
コメント欄より
(AA略)
8948:アクエリアン
19/08/09(金) 17:20:53
今日の音楽
(AA略)
8949:アクエリアン
19/08/09(金) 17:24:52
今日の音楽2
My Sweet Lord - Concert Tribute to George Harrison
[www.youtube.com]
liveatvictoria1 年前
(行省略)
8950:アクエリアン
19/08/09(金) 17:30:09
今日の音楽2
George Harrison - My Sweet Lord - Lyrics
[www.youtube.com]
I remember the story of my life...have to much fight.. so sad but now i can handle all with God..He makes me stand strong...thanks paul the real music tallent ever
I am just a poor boy
Though my story’s seldom told
I have squandered my resistance
For a pocketful of mumbles
Such are promises
All lies and jest
Still, a man hears what he wants to hear
And disregards the rest
When I left my home and my family I was no more than a boy
In the company of strangers In the quiet of a railway station
Running scared Laying low, seeking out the poorer quarters
Where the ragged people go
Looking for the places only they would know
Asking only workman’s wages I come looking for a job
But I get no offers
Just a come-on from the whores on Seventh Avenue
I do declare there were times when I was so lonesome
I took some comfort there
Now the years are rolling by me
They are rocking even me
I am older than I once was
And younger than I’ll be
But that’s not unusual
No, it isn’t strange
After changes upon changes
We are more or less the same
After changes we are More or less the same
今や歳月は僕までも押し退けて僕の傍らを流れている
僕は昔より狡くなった
僕は理想とする僕より未熟だ
しかし、それは当たり前の話だ
そう、それは不思議な事ではなく
困難に従い、困難を支えとしたところで、僕達は多かれ少なかれ変わらない
苦しみが去っても、僕達は多かれ少なかれ変わらない
Then I’m laying out my winter clothes
And wishing I was gone
Going home
Where the New York City winters aren’t bleeding me
Leading me
Going home
又僕は冬の衣類を取り出している
それでもいなくなりたい、故郷に帰りたい
かと言って、ニューヨークシティの幾星霜が、僕に血の出るような思いをさせたわけではない
僕をその気にさせるが
故郷に帰りたい
In the clearing stands a boxer
And a fighter by his trade
And he carries the remainders Of every glove that laid him down
And cut him till he cried out In his anger and his shame
“I am leaving, I am leaving”
But the fighter still remains
Lie-la-lie . . .
晴れ晴れとしてボクサーは立ち上がる
そう彼の商売はボクサー
彼は彼をダウンさせ、怒りと羞恥心で大声を上げるまで彼の感情を傷付けたグラヴを一つ残らず記念として持ち歩く
「僕は捨てたい、僕は捨てたい」
いや、闘士は猶も留まる
We find our individual freedom, by choosing not a destination but a direcion. You do not choose the transformative journey because you know where it will take you but because it is the only journey that makes sense.
8958:アクエリアン
19/08/09(金) 19:10:26
Then I’m laying out my winter clothes
And wishing I was gone
Going home
Where the New York City winters aren’t bleeding me
Leading me
Going home
(行省略)
8959:アクエリアン
19/08/09(金) 19:11:07
In the clearing stands a boxer
And a fighter by his trade
(AA略)
Paul Simon - The Boxer (Live From Paris)
[www.youtube.com]
Ketut Pramana1
(行省略)
8954:アクエリアン
19/08/09(金) 18:58:05
I am just a poor boy
Though my story’s seldom told
I have squandered my resistance
For a pocketful of mumbles
Such are promises
All lies and jest
(行省略)
8955:アクエリアン
19/08/09(金) 18:59:41
(AA略)
8956:アクエリアン
19/08/09(金) 19:01:15
Asking only workman’s wages I come looking for a job
But I get no offers
Just a come-on from the whores on Seventh Avenue
(AA略)
8957:アクエリアン
19/08/09(金) 19:09:43
Now the years are rolling by me
They are rocking even me
I am older than I once was
And younger than I’ll be
But that’s not unusual
No, it isn’t strange
(行省略)
When the moon is in the Seventh House
月が第７宮にあり
And Jupiter aligns with Mars
木星が火星と直列するとき
Then peace will guide the planets
そのときこそ、平和が諸々の惑星を導くことだろう
And love will steer the stars
そして愛が星々の舵を取るのだ
This is the dawning of the age of Aquarius
いまは水瓶座の時代の夜明けのとき
The age of Aquarius
水瓶座の時代だ
Aquarius! Aquarius!
アクエリアス！ アクエリアスだ！
Harmony and understanding
調和と理解と
Sympathy and trust abounding
共感と信頼が満ち溢れる
No more falsehoods or derisions
インチキやバカげたものはもうおしまい
Golden living dreams of visions
ヴィジョンに溢れた光り輝く生の夢
Mystic crystal revelation
神秘的な透徹とした黙示
And the mind's true liberation
そして心の真の解放
Aquarius! Aquarius!
アクエリアス！ 水瓶座！
When the moon is in the Seventh House
月が第７宮にあり
and Jupiter aligns with Mars
木星が火星と直列するとき
Then peace will guide the planets
そのとき、平和が諸々の惑星を手引きするだろう
And love will steer the stars
そして愛が星々の舵を取るのだ
This is the dawning of the age of Aquarius
いまや水瓶座の時代が明けようとしているのだ
The age of Aquarius
水瓶座の時代
Aquarius! Aquarius!
アクエリアス！ アクエリアスだ！
Let the sunshine,
陽の光を
Let the sunshine in
太陽の輝きを差し込ませよう
The Sunshine in
陽の光を入れるんだ
Let the sunshine,
太陽の輝きを
Let the sunshine in
陽の光を入れるんだ
The Sunshine in
太陽の光が差してくるぞ
8968:アクエリアン
19/08/10(土) 11:45:38
今日の音楽
The 5th Dimension Age of Aquarius 1969
[www.youtube.com]
When the moon is in the Seventh House
月が第７宮にあり
(行省略)
8969:アクエリアン
19/08/10(土) 11:46:22
Harmony and understanding
調和と理解と
Sympathy and trust abounding
共感と信頼が満ち溢れる
No more falsehoods or derisions
インチキやバカげたものはもうおしまい
(行省略)
8970:アクエリアン
19/08/10(土) 11:46:59
When the moon is in the Seventh House
月が第７宮にあり
and Jupiter aligns with Mars
木星が火星と直列するとき
Then peace will guide the planets
そのとき、平和が諸々の惑星を手引きするだろ
(文字略)
8971:アクエリアン
19/08/10(土) 11:47:37
Let the sunshine,
陽の光を
Let the sunshine in
太陽の輝きを差し込ませよう
The Sunshine in
陽の光を入れるんだ
(行省略)
俺は小さな町で生まれ
Well I was born in a small town
そして小さな町に住んでる
And I live in a small town
多分小さな町で死ぬだろうな
Prob'ly die in a small town
ああ、この小さな場所
Oh, those small communities
友達はみんなこの小さな町にいる
All my friends are so small town
親たちも同じ小さな町に住んでる
My parents live in the same small town
俺の仕事もこの小さな町の中でやってる
My job is so small town
ここじゃあんまりチャンスもないけど
Provides little opportunity
小さな町で教育を受け
Educated in a small town
小さな町で神を畏れることを教わった
Taught the fear of Jesus in a small town
小さな町でよく空想にふけったもんだよ
Used to daydream in that small town
生まれつきロマンティックだったのさ
Another boring romantic that's me
小さな町で起きたことは全て見てきた
But I've seen it all in a small town
小さな町で楽しい思いもした
Had myself a ball in a small town
Ｌ．Ａ．で可愛い娘と結婚して小さな町に連れてきた
Married an L.A. doll and brought her to this small town
今じゃ彼女も俺と同じ「小さな町」してる
Now she's small town just like me
自分がどこの出身か忘れることはない
No I cannot forget where it is that I come from
自分を愛してくれた人たちを忘れられないよ
I cannot forget the people who love me
そうさ、小さな町では自分のありのままでいられるし
Yeah, I can be myself here in this small town
みんな俺がやりたいようにやらせてくれるんだ
And people let me be just what I want to be
大きな町について悪く言ってるんじゃない
Got nothing against a big town
いろんなこと言えるほど大きな町を見たわけじゃない
Still hayseed enough to say Look who's in the big town
でも俺のベッドは小さな町にある
But my bed is in a small town
俺にはそれで十分さ
Oh, and that's good enough for me
俺は小さな町で生まれた
Well I was born in a small town
小さな町の空気を吸うことができる
And I can breathe in a small town
いつか、この小さな町で命を終えたい
Gonna die in this small town
きっとみんなが俺を埋めてくれるだろう場所・・・。
And that's prob'ly where they'll bury me
8984:アクエリアン
19/08/12(月) 20:11:49
小さな町で教育を受け
Educated in a small town
小さな町で神を畏れることを教わった
Taught the fear of Jesus in a small town
小さな町でよく空想にふけったもんだよ
Used to daydream in that s
(文字略)
この歌を聞くと、時々 祖母の人生を思う。日本と中国の戦争が始まり、祖父の所属する陸軍の連隊が出動命令が下った。そして昭和12年 いわゆる上海上陸作戦に於いて、祖父は戦死した。祖母はその時からずっと、祖父を心に抱いて、2人の子供を育て上げた。「ずっと私の心には、愛する主人が生きている。だから必ず子供達を立派に育て上げてみせる。」という強い心を持って。You are safe in my heart. の歌詞は、特に祖母の心を思い出す。99歳まで元気に生きた祖母。今は祖父と仲良く暮らしているに違いない。そして、これからずっと永遠に戦争から平和への道を日中が歩む事を祖父は願っていると思う。
'Symbol of the devil': Why South Korea wants Japan to ban the Rising Sun flag from the Tokyo Olympics
By Yoonjung Seo, Yoko Wakatsuki and Julia Hollingsworth, CNN
Updated 0502 GMT (1302 HKT) September 7, 2019
(CNN) — The organizers of Japan's 2020 Summer Olympics have refused to ban a controversial flag that South Koreans say stirs memories of the violent, brutal life endured under Japanese rule during the early to mid-1900s.
South Korea's parliamentary committee for sports wants the so-called Rising Sun flag to be banned from venues at next year's Tokyo Olympics as it is viewed in South Korea as a symbol of Japanese "imperialism and militarism."
But this week, Tokyo 2020 -- the organizing committee of the Tokyo Olympics -- said that the flag wouldn't be banned as it was widely used in Japan.
"The flag itself is not considered to be a political statement, so it is not viewed as a prohibited item," Tokyo 2020 said in a statement.
That decision has caused controversy back in South Korea, where An Min-suk, the chair of the parliamentary committee for sports, condemned the decision.
"A flag symbolizing war is not suitable for peaceful Olympic Games," An said in a press conference Tuesday.
"The Rising Sun flag is akin to a symbol of the devil to Asians and Koreans, just like how the swastika is a symbol of Nazis which reminds Europeans of invasion and horror."
The Korean Sports & Olympic Committee told CNN Friday that it had not yet made an official request to Tokyo 2020 or the International Olympic Committee (IOC) to ban the flag. In a response to CNN, an IOC spokesperson said sports stadiums should be free of any political demonstration. "When concerns arise at games time we look at them on a case by case basis," the spokesperson said.
South Korea's Foreign Ministry said Thursday it had expressed regret over the decision via diplomatic channels. Earlier in the week, South Korea's Foreign Ministry spokesperson Kim In-chul said the Japanese government needed to acknowledge its history.
"I believe the Japanese government is well aware that the Rising Sun flag is viewed by neighboring nations as a symbol of (Japanese) imperialism and militarism," Kim said on Tuesday, adding that the ministry planned to continue to work to change Tokyo 2020's decision.
The flag disagreement comes amid an ongoing trade spat between the two countries, which has been raging since July.
The Korean Sports & Olympic Committee told CNN Friday that it had not yet made an official request to Tokyo 2020 or the International Olympic Committee (IOC) to ban the flag. In a response to CNN, an IOC spokesperson said sports stadiums should be free of any political demonstration. "When concerns arise at games time we look at them on a case by case basis," the spokesperson said.
South Korea's Foreign Ministry said Thursday it had expressed regret over the decision via diplomatic channels. Earlier in the week, South Korea's Foreign Ministry spokesperson Kim In-chul said the Japanese government needed to acknowledge its history.
"I believe the Japanese government is well aware that the Rising Sun flag is viewed by neighboring nations as a symbol of (Japanese) imperialism and militarism," Kim said on Tuesday, adding that the ministry planned to continue to work to change Tokyo 2020's decision.
The flag disagreement comes amid an ongoing trade spat between the two countries, which has been raging since July＜＜.
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５歳の娘からこんなラブレターをもらった。「I LOVE YOU」を「一緒にヘビに吞まれてもいい」と表現するその感覚に、正直一瞬恋に落ち…いや、落ちないけど、しばらく頭の中で二人一緒にヘビに呑まれている様子を想像し、時間を奪われてしまった。 pic.twitter.com/z5ywJCFEbd
出典: www.amazon.co.jp
“Don’t ever let somebody tell you you can’t do something, not even me. Alright? You dream, you gotta protect it. People can’t do something themselves, they wanna tell you you can’t do it. If you want something, go get it. Period.”
七つの社会的大罪(The Seven Social Sins. )
労働無き富 (Wealth without work.)
良心無き快楽 (Pleasure without conscience.)
人格無き知識 (Knowledge without character.)
モラル無き商業(Commerce without morality.)
人間性無き科学(Science without humanity.)
犠牲無き尊敬 (Worship without sacrifice.)
理念無き政治 (Politics without principle.)
