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...”
___
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.
—
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.
