“The so-called 'Left-Hand Path' - that of Kaulas, Siddhas and Viras - combines the... Tantric worldview with a doctrine of the Übermensch which would put Nietzsche to shame... The Vira - which is to say: the 'heroic' man of Tantrism - seeks to sever all bonds, to overcome all duality between good and evil, honor and shame, virtue and guilt. Tantrism is the supreme path of the absolute absence of law - of shvecchacarī, a word meaning 'he whose law is his own will'." ― Julius Evola, The Path of Cinnabar.

“It is necessary to have “watchers” at hand who will bear witness to the values of Tradition in ever more uncompromising and firm ways, as the anti-traditional forces grow in strength. Even though these values cannot be achieved, it does not mean that they amount to mere “ideas.” These are measures…. Let people of our time talk about these things with condescension as if they were anachronistic and anti-historical; we know that this is an alibi for their defeat. Let us leave modern men to their “truths” and let us only be concerned about one thing: to keep standing amid a world of ruins.” ― Julius Evola, Revolt Against the Modern World: Politics, Religion, and Social Order in the Kali Yuga.

“We are born into this time and must bravely follow the path to the destined end. There is no other way. Our duty is to hold on to the lost position, without hope, without rescue, like that Roman soldier whose bones were found in front of a door in Pompeii, who died at his post during the eruption of Vesuvius because someone forgot to relieve him. That is greatness. That is what it means to be a thoroughbred. The honorable end is the one that can not be taken from a man.” ― Oswald Spengler, Man and Technics: A Contribution to a Philosophy of Life.

Wednesday, March 30, 2011

Saeen Zahoor - Aukhe Pehnde Lamian Ne Rahwan

Saeen Zahoor (Urdu: سائیں ظہور) is a leading Sufi musician from Pakistan. He spent his life singing in the Sufi shrines, and had not cut a record until 2006, when he was nominated for the BBC World Music awards based on word of mouth. He emerged as the "best BBC voice of the year 2006", an award that had earlier recognized other prominent Sufi singers such as Nusrat Fateh Ali Khan and Abida Parveen. Sain is not his first name but a Sindhi honorific title and is also spelt Saeen or Saiyan, and Zahoor may be spelt Zahur. Sain Zahoor known for his "Magical" Voice which is known to put his listeners to trance.

Frank Eugene (19 September 1865 – 16 December 1936)

Frank Eugene (19 September 1865 – 16 December 1936) was an American-born photographer who was a founding member of the Photo-Secession and one of the first university-level professors of photography in the world. More: http://en.wikipedia.org/wiki/Frank_Eugene







Aloys Zötl (1803-1887)

From Wikipedia: Aloys Zötl (born 4 December 1803 in Freistadt; died 21 October 1887 in Eferding) was an Austrian painter and master dyer.[1] Born in Upper Austria, he is notable for his painting of fantastical animals and other natural history subjects.[2][3] Decades after his death, Zötl's work was re-discovered by surrealist André Breton who recognized a surrealist aesthetic in it writing "…Lacking any biographical details about the artist, one can only indulge one's fantasies in imagining the reasons which might have induced this workman from Upper Austria, a dyer by profession, to undertake so zealously between 1832 and 1887 the elaboration of the most sumptuous bestiary ever seen."[4]





References
1. Reitinger, Franz (2003). Kleiner Atlas der österreichischen Gemütlichkeit 1800-1918. Ritter. p. 85. ISBN 9783854153405.
2. Standish, Peter (2001). Understanding Julio Cortázar. ISBN 1570033900.
3. Mariotti, Giovanni (1979). Le Bestiaire D'Aloys Zotl, 1831-1887. ISBN 2851082175.
4. Breton, André (1956). Aloys Zötl in Surrealism and Painting.

Wednesday, March 23, 2011

Charles Manson on Boyd Rice and Michael Moynihan

AMUSING: "Charles Manson explains why Michael Moynihan (Blood Axis) and Boyd Rice (NON) are just rock stars who dress up in military costumes, and absolutely nothing more."

Tuesday, March 22, 2011

Japanese Yakuza Aid Earthquake Relief Efforts

No looting, no "rape gangs", and the Organized Crime Families become organized disaster relief. Long Live Japan.

Yakuza to the Rescue
by Jake Adelstein
The worst of times sometimes brings out the best in people, even in Japan’s “losers” a.k.a. the Japanese mafia, the yakuza. Hours after the first shock waves hit, two of the largest crime groups went into action, opening their offices to those stranded in Tokyo, and shipping food, water, and blankets to the devastated areas in two-ton trucks and whatever vehicles they could get moving. The day after the earthquake the Inagawa-kai (the third largest organized crime group in Japan which was founded in 1948) sent twenty-five four-ton trucks filled with paper diapers, instant ramen, batteries, flashlights, drinks, and the essentials of daily life to the Tohoku region. An executive in Sumiyoshi-kai, the second-largest crime group, even offered refuge to members of the foreign community—something unheard of in a still slightly xenophobic nation, especially amongst the right-wing yakuza. The Yamaguchi-gumi, Japan’s largest crime group, under the leadership of Tadashi Irie, has also opened its offices across the country to the public and been sending truckloads of supplies, but very quietly and without any fanfare.

The Inagawa-kai has been the most active because it has strong roots in the areas hit. It has several "blocks" or regional groups. Between midnight on March 12th and the early morning of March 13th, the Inagawa-kai Tokyo block carried 50 tons of supplies to Hitachinaka City Hall (Hitachinaka City, Ibaraki Prefecture) and dropped them off, careful not to mention their yakuza affiliation so that the donations weren't rejected. This was the beginning of their humanitarian efforts. Supplies included cup ramen, bean sprouts, paper diapers, tea and drinking water. The drive from Tokyo took them twelve hours. They went through back roads to get there. The Kanagawa Block of the Inagawa-kai, has sent 70 trucks to the Ibaraki and Fukushima areas to drop off supplies in areas with high radiations levels. They didn't keep track of how many tons of supplies they moved. The Inagawa-kai as a whole has moved over 100 tons of supplies to the Tohoku region. They have been going into radiated areas without any protection or potassium iodide.

The Yamaguchi-gumi member I spoke with said simply, "Please don't say any more than we are doing our best to help. Right now, no one wants to be associated with us and we'd hate to have our donations rejected out of hand."

To those not familiar with the yakuza, it may come as a shock to hear of their philanthropy, but this is not the first time that they have displayed a humanitarian impulse. In 1995, after the Kobe earthquake, the Yamaguchi-gumi was one of the most responsive forces on the ground, quickly getting supplies to the affected areas and distributing them to the local people. Admittedly, much of those supplies were paid with by money from years of shaking down the people in the area, and they were certainly not unaware of the public relations factor—but no one can deny that they were helpful when people needed aid—as they are this time as well.

It may seem puzzling that the yakuza, which are organized crime groups, deriving their principal revenue streams from illegal activities, such as collecting protection money, blackmail, extortion, and fraud would have any civic nature at all. However, in Japan since the post-war period they have always played a role in keeping the peace. According to Robert Whiting’s Tokyo Underworld and Tim Weiner’s Legacy of Ashes, the US government even bought the services of one infamous yakuza fixer, Yoshio Kodama, to keep Japan from going communist and maintain order. Kodama would later put up the funding to create the Liberal Democrat Party of Japan that ruled the country for over fifty years. When President Obama visited Japan last year, the police contacted the heads of all Tokyo yakuza groups and asked them to behave themselves and make sure there were no problems.

But let’s be clear, the yakuza are criminals, albeit with self-imposed restraints, and in their way may actually keep street crime (muggings, purse-snatching, theft) down. Many Japanese still admire or tolerate them. In fact, a Nara Police Prefectural police study found that amongst adults under 40, one in ten felt that the yakuza should be allowed to exist or were “a necessary evil.”

There is an unwritten agreement amongst the police and the yakuza groups that is acceptable for them to perform volunteer activities during a crisis but not to seek publicity for it. Before the crisis the police were cracking down severely on the yakuza and any activity placing them in a heroic light might make the police look foolish. So they have been very quietly doing their part. It is not that the yakuza are not PR savvy, as is evidenced by their careful control and limited appearances in six fan magazines (three monthly, three weekly) that write of their exploits; it is that right now they care more about getting the job done than getting credit for it. As one members said, “There are no yakuza or katagi (ordinary citizens) or gaijin (foreigners) in Japan right now. We are all Japanese. We all need to help each other.”

A bit of background: Japan has 80,000 members belonging to these criminal organizations, which the police label shiteiboryokudan or literally “designated violent groups”; membership is not illegal although the police regulate their activities, much the way the SEC regulates Goldman Sachs. Their income is largely derived from protection money, security services, financial fraud, stock manipulations, gambling, blackmail, prostitution, and loan sharking. They call themselves “yakuza.” The word comes from a losing hand in traditional Japanese gambling: 8 (ya) 9 (ku) 3(za) which adds up to 20, and is a useless hand. Thus to be a yakuza is to be “a loser.” It’s a self-effacing term. They yakuza don’t call themselves “violent groups.” They exist out in the open; they have offices, business cards, fan magazines. The three major groups, the

Yamaguchi-gumi (40,000 members), the Sumiyoshi-kai (12,000) and the Inagawa-kai (10,000) all insist they are chivalrous groups, like the Rotary Club, that they are ninkyo-dantai.

Ninkyo(do), according to yakuza historical scholars is a philosophy that values humanity, justice, and duty and that forbids one from watching others suffer or be troubled without doing anything about it. Believers of “the way” are expected to put their own lives on the line and sacrifice themselves to help the weak and the troubled. The yakuza often simplify it as “to help the weak and fight the strong,” in theory. In practice, the film director Itami Juzo, who was attacked by members of the Yamaguchi-gumi Goto-gumi because of his films depicting them harshly, said “the yakuza are all about exploiting the weak and disadvantaged in society, and run away from anyone strong enough to stand up to them and their exploitive extortion.” He was primarily correct, I think. However, sometimes, like today in Japan, they live up to their original values.

Of course, most yakuza are just tribal sociopaths who merely pay lip service to the words. But in times like this every helping hand is welcome, and maybe, maybe for a few weeks, both the police and the yakuza can declare a peace treaty and work together to save lives and ensure the safety of the people of Japan. To some extent, the police have even given their tacit support to the yakuza aid efforts. That’s the spirit of ninkyodo. It’s also the spirit of many of the Japanese people. It is why I have no doubts that Japan will weather this crisis and come back stronger than ever.

Naoya Kaneko, the deceased Sumiyoshi-kai boss who was a friend and a source, once said, “In times of crisis, you learn the measure of a man.” To understand the real meaning of that you have to understand how the generally male-dominated and sexist yakuza define “a man.” The core of that is giri, a word that can be translated many different ways but which I interpret to mean: reciprocity. Today, the Japanese people and even the yakuza are measuring up very well to that standard of behavior.

Jake Adelstein was a reporter for the Yomiuri Shinbun, Japan’s largest newspaper, from 1993 to 2005. From 2006 to 2007 he was the chief investigator for a U.S. State Department-sponsored study of human trafficking in Japan. Considered one of the foremost experts on organized crime in Japan, he works as a writer and consultant in Japan and the United States. He is also the public relations director for the Washington, D.C.-based Polaris Project Japan, which combats human trafficking and the exploitation of women and children in the sex trade. He is the author of Tokyo Vice: An American Reporter on the Police Beat in Japan (Vintange).

Japanese Yakuza Aid Earthquake Relief Efforts - The Daily Beast

Monday, March 21, 2011

Geo-Political Pornography 3.21.11

Among the several bets I made (and won) on how Obama was going to behave in office, one was that not only is he going to fuck up in Iraq and Afghanistan, but that he was going to initiate a war somewhere else. (Another was that he'd pose with smiling AMA & Insurance CEOs, proving that "Obamacare" is just another Insurance shakedown racket). I thought Afghanistan was going to insure a single-term presidency, but it might actually be Libya that nails his coffin shut. Recall how the anti-war crowd joined in lock-step behind the emasculated mudpie.

"...over 854 more American soldiers being senselessly killed since early 2009, when Obama took over the Presidency. As early as August of 2010, the number of American soldiers, who had died in Afghanistan under Barack Obama, surpassed the number of troops that died under George W. Bush’s authority. Think about it: In less than two years, Obama’s actions have resulted in the deaths of more Americans in Afghanistan than in eight years of Bush’s Presidency."

One security manager for the US company DynCorp sent an email to clients warning that publication of the photos was likely "to incite the local population" as the "severity of the incidents to be revealed are graphic and extreme".

"There needs to be a plan about what happens after Gadhafi," Lugar said. "Who will be in charge then, and who pays for this all. President Obama, so far, has only expressed vague hopes."
‎"Congress has been squabbling for months over a budget to run the federal government for a fiscal year that is almost half over," Lugar said. "We argue over where to cut $100,000 million here and there from programs many people like. So here comes an open-ended military action with no-end game envisioned.

‎"Just by way of recap, here’s broadly what happened to Afghanistan when America’s attention and money were drained toward Iraq. Militant groups reconstituted themselves, more safe havens sprung up, and they were financed by a resurgent opium economy."

In 2000, the Taliban had issued a ban on opium production, which led to reductions in Pashtun Mafia opium production by as much as 90%.[343] Soon after the 2001 U.S. led invasion of Afghanistan, however, opium production increased markedly.[344] By 2005, Afghanistan had regained its position as the world’s #1 opium producer and was producing 90% of the world’s opium, most of which is processed into heroin and sold in Europe and Russia.[345] Afghan opium kills 100,000 people every year worldwide.[346]While U.S. and allied efforts to combat the drug trade have been stepped up, the effort is hampered by the fact that many suspected drug traffickers are now top officials in the Karzai government.[345] In fact, recent estimates by the United Nations Office on Drugs and Crime (UNODC) estimate that 52% of the nation's GDP, amounting to $2.7 billion annually, is generated by the drug trade.[347] The rise in production has been linked to the deteriorating security situation, as production is markedly lower in areas with stable security.[348] The extermination of the poppy crops is not seen as a viable option because the sale of poppies constitutes the livelihood of Afghanistan's rural farmers. Some 3.3 million Afghans are involved in producing opium

Afghanistan is, as of March, 2010, the greatest illicit opium producer in the world, ahead of Burma (Myanmar) and the "Golden Triangle". Afghanistan is the main producer of opium in "Golden Crescent". Opium production in Afghanistan has been on the rise since U.S. occupation started in 2001. Based on UNODC data, there has been more opium poppy cultivation in each of the past four growing seasons (2004–2007) than in any one year during Taliban rule. Also, more land is now used for opium in Afghanistan than for coca cultivation in Latin America. In 2007, 92% of the opiates on the world market originated in Afghanistan.[1] This amounts to an export value of about $64 billion, with a quarter being earned by opium farmers and the rest going to district officials, insurgents, warlords and drug traffickers.[2] In the seven years (1994–2000) prior to a Taliban opium ban, the Afghan farmers' share of gross income from opium was divided among 200,000 families.[3] In addition to opiates, Afghanistan is also the largest producer of hashish in the world.[4][5]

Wednesday, March 16, 2011

Totenkopf Boys

Note the Totenkopf badge on the cap of the kid on the left. Looks like he's got a Death's Head belt buckle too. Maybe if the Boy Scouts had skull badges I would have considered joining when I was a kid!
Thanks to H.S. for scanning this from a scarce NSDAP book from my small collection.

Link Archives 3.16.11

1938–1939 German expedition to Tibet - Wikipedia, the free encyclopedia
The Shadow of the Dalai Lama – Part II – 12
Namgyal Institute of Tibetology - Research Projects - Exhibitions
Register of the Heinrich Himmler Papers, 1914-1944
The Activities of Dr. Ernst Schaefer, United States Forces - European Theater, Military Intelligence Service Center, APO 757 Final Interrogation Report (OI-FIR) No. 32, Feb. 12, 1946.
Himmler's Crusade
Indo-Aryan migration - Wikipedia, the free encyclopedia
The Homeland of Indo-European Languages
and Culture: Some Thoughts by Prof. B. B. Lal, Director General (Retd.), Archaeological Survey of India

Michel Danino - The Indus-Sarasvati Civilization and its Bearing on the Aryan Question
Myth of Aryan Invasion
Zealandia (continent) - Wikipedia, the free encyclopedia
Kumari Kandam - Wikipedia, the free encyclopedia
Kerguelen Plateau - Wikipedia, the free encyclopedia
TamilNet: 07.01.05 Catastrophes of the past: poetic exaggeration or scientific facts?
An Atlantis in the Indian Ocean
Manimekalai - Wikipedia, the free encyclopedia
Silappatikaram - Wikipedia, the free encyclopedia
Nagapattinam District, Tamil Nadu, INDIA- The District's Official Site
கற்க… நிற்க …

Tuesday, March 15, 2011

Evola on Chivalry & Aryan Ethics...

"Within a nominally Christian world, chivalry upheld without any substantial alterations an Aryan ethics in the following things: (1) upholding the ideal of the hero rather than of the saint, and of the conqueror rather than of the martyr; (2) regarding faithfulness and honor, rather than caritas and humbleness, as the highest virtues; (3) regarding cowardice and dishonor, rather than sin, as the worst possible evil; (4) ignoring or hardly putting into practice the evangelical precepts of not opposing evil and not retaliating against offenses, but rather, methodically punishing unfairness and evil; (5) excluding from its ranks those who followed the Christian precept 'Thou Shalt Not Kill' to the letter; and (6) refusing to love one's enemy and instead fighting him and being magnanimous only after defeating him."
-- Julius Evola, Revolt Against the Modern World, p. 298-99.

Bahrūpia impersonating the goddess Kāli (c.1916)

Bahrūpia.—A small class of mendicant actors and quick-change artists. They are recruited from all classes of the population, and though a distinct caste of Bahrūpias appears to exist, people of various castes also call themselves Bahrūpia when they take to this occupation. In Berār the Mahār, Māng and Marātha divisions of the Bahrūpias are the most common:7 the former two begging only from the castes from which they take their name. In Gujarāt they appear to be principally Muhammadans. Sir D. Ibbetson says of them:8 “The name is derived from the Sanskrit bahu, many, and rūpa, form, and denotes an actor, a mimic or one who assumes many forms or characters. One of their favourite devices is to ask for money, and when it is refused to ask that it may be given if the Bahrūpia succeeds in deceiving the person who refused it. Some days later the Bahrūpia will again visit the house in the disguise of a pedlar, a milkman or what not, sell his goods without being detected, throw off his disguise and claim the stipulated reward.” In Gujarāt “they are ventriloquists and actors with a special skill of dressing one side of their face like a man and the other side like a woman, and moving their head about so sharply that they seem to be two persons.”9 Mr. Kitts states that “the men are by profession story-tellers and mimics, imitating the voices of men and the notes of animals; their male children are also trained to dance. In payment for their entertainment they are frequently content with cast-off clothes, which will of course be of use to them in assuming other characters.”10 Occasionally also they dress up in European clothes and can successfully assume the character of a Eurasian.

From: The Tribes and Castes of the Central Provinces of India--Volume I (of IV) by R.V. Russell, 1916.

Friday, March 11, 2011

3000 Human Skulls

Attendants from the Hunterian Museum of the Royal College Of Surgeons packing up some of the 3000 human skulls stored in a shed in Lincoln's Inn Fields, London, before their transfer to the Natural History Museum, 1st July 1948. The skulls include those of Chinese pirates, Eskimos and Maoris.

Thanks E.Z. for photo and caption!


Sunday, March 6, 2011

Soyen Shaku on Zen & War

From: Soyen Shaku - Wikipedia, the free encyclopedia

Soyen Shaku (釈 宗演, 1859 – October 29, 1919, Kamakura, Japan; sometimes written as Soen Shaku or Kogaku So’en Shaku) was the first Zen Buddhist master to teach in the United States. He was a Roshi of the Rinzai school and was abbot of both Kencho-ji and Engaku-ji temples in Kamakura, Japan. Shaku was a disciple of Imakita Kosen.....

Despite his anti-war statements, Soyen served as a chaplain to the Japanese army during the Russo-Japanese War, which he believed to be a just cause. In 1904, the Russian author and pacifist Leo Tolstoy wrote Shaku in the hopes that he would join him in denouncing the war. Shaku refused, concluding that "... as a means of bringing into harmony those things which are incompatible, killing and war are necessary." (quoted in Victoria, 1997) After the war, Shaku would attribute Japan's victory to its samurai culture, which he traced back to the nation's amalgamation of Buddhism, Confucianism, and Shinto.

From: Russo-Japanese War - Wikipedia, the free encyclopedia

The Russo-Japanese War (Japanese: 日露戦争; Romaji: Nichi-Ro Sensō; Russian: Русско-японская война Russko-yaponskaya voyna; simplified Chinese: 日俄战争; traditional Chinese: 日俄戰爭; pinyin: Rì'é Zhànzhēng, 8 February 1904 – 5 September 1905) was "the first great war of the 20th century"[3] which grew out of the rival imperial ambitions of the Russian Empire and Japanese Empire over Manchuria and Korea. The major theatres of operations were Southern Manchuria, specifically the area around the Liaodong Peninsula and Mukden, the seas around Korea, Japan, and the Yellow Sea.

The Russians sought a warm water port[4] on the Pacific Ocean, for their navy as well as for maritime trade. Vladivostok was only operational during the summer season, but Port Arthur would be operational all year. From the end of the First Sino-Japanese War and 1903, negotiations between Russia and Japan had proved impractical. Japan chose war to maintain dominance in Korea.

The resulting campaigns, in which the Japanese military attained victory over the Russian forces arrayed against them, were unexpected by world observers. As time transpired, these victories would transform the balance of power in East Asia, resulting in a reassessment of Japan's recent entry onto the world stage. The embarrassing string of defeats inflamed the Russian people's dissatisfaction with their inefficient and corrupt Tsarist government, and proved a major cause of the Russian Revolution of 1905.

Casualties and Losses
Russian: 34,000 – 52,623 killed and died of wounds; 9,300 – 18,830 died of disease; overall 43,300 – 71,453
Japanese: 47,400 – 47,152 killed; 11,424 – 11,500 died of wounds; 21,802 – 27,200 died of disease; overall 80,378 – 86,100

From: Soyen Shaku, Zen for Americans: An Address Delivered at a Service Held in Memory of Those Who Died in The Russo-Japanese War
AT THE GOLDEN GATE HALL, NOVEMBER, 1905.
I AM requested here to-night to speak concerning our brethren who fell in the greatest and most sanguinary war of modern times,--the war that only recently was brought to a conclusion. But what shall I say? Shall I eulogize the glory of their death? or shall I depict to you the unimaginable horrors of war? or have I to praise the prowess and success of our Japanese army and navy? or have I to dwell upon the innumerable sufferings of our people at home which have been brought about by the war? I am not, however, an orator in any sense of the word, and am utterly disqualified for the task laid down before me, either to glorify the dead or to denounce war. All that I can do is to look upon the matter from a purely religious viewpoint and to express my own ideas concerning those unfortunate dead who fell in the defense of our fatherland. And, if I can, let me try to make their departed spirits calmly repose where they fell, while I demonstrate to those left behind the fact that the immortality of the soul consists in the realization of noble deeds, and not in the continuation of personality after death, if such a thing be at all possible....

.....Rebirth does not mean the reawakening of the dead. Reincarnation does not mean the resuscitation of a dried-up mummy. The immortality of the soul does not mean the continuation of the individual soul as conceived by most religionists. The spirit is not a thing material and sensual, however ethereally or astrally you may conceive it. It is a transcendental existence, which knows no limiting conditions such as space, time, or causation. Where you feel a noble feeling, where you think a beautiful thought, where you do a self-sacrificing deed, there is the spirit making itself felt in your consciousness.

There is but one great spirit and we individuals are its temporal manifestations. We are eternal when we do the will of the great spirit; we are doomed when we protest against it in our egotism and ignorance. We obey, and we live. We defy, and we are thrown into the fire that quencheth not. Our bodily existences are like the sheaths of the bamboo sprout. For the growth of the plant it is necessary to cast one sheath after another. It is not that the body-sheath is negligible, but that the spirit-plant is more essential and its wholesome growth of paramount importance. Let us, therefore, not absolutely cling to the bodily existence, but, when necessary, sacrifice it for a better thing. For this is the way in which the spirituality of our being asserts itself.

This being the case, war is not necessarily horrible, provided that it is fought for a just and honorable cause, that it is fought for the maintenance and realization of noble ideals, that it is fought for the upholding of humanity and civilization. Many material human bodies may be destroyed, many humane hearts be broken, but from a broader point of view these sacrifices are so many phenixes consumed in the sacred fire of spirituality, which will arise from the smouldering ashes reanimated, ennobled, and glorified. The spirit which dwelt in them and brought them to the altar now assumes another material expression in the form of coming generations. Those fallen in the field are returning to dust in order to nourish vegetation, or, as the Japanese would express it, to fill- the hungry stomach of the wild dog. But this is true only of their particular bodily forms. As to the spirit, it has not gone up to a mythical region which some religious people call heaven. It has not vanished into the air in the fashion of a ghost. Nor is it sitting by the so-called Heavenly Father encircled by a host of angels. We Buddhists are not believers in fiction, superstition, or mythology. We are followers of truth and fact. And what we actually see around us is that the departed spirits are abiding right among ourselves, for we have the most convincing testimony of the fact in our inmost consciousness which deceives not. They descend upon us, they dwell within us; for are we not being moved by their courage, earnestness, self-sacrifice, and love of country? Do we not feel supernaturally inspired and strengthened in our resolution to follow them and to complete the work they have so auspiciously started? Personally and individually, we may grieve over their being no more among us in their material garb, but superpersonally our life is enriched and illuminated by their death.

We understand, therefore, by the immortality of the soul the perpetuation of spiritual life, not individually but supra-individually. The life runs in and through individuals, but it is more than the totality of them. It does not die with their annihilation, it survives them, and wears another garment of bodily existence, making itself ever younger, stronger, and nobler. In this sense, Japanese belief in the ancestral shades is justifiable. They are not really vanished in the haze of bygone ages; they are living in the freshness of youth in our midst, and what we worship is not their ghostly presence but their living spirit. Those who fell in the late war are not really fallen; they are still alive in the minds and hearts of their friends and worshipers. From the world of sense they are forever departed, but they have found their enduring home in the supra-individual realm. Their bones are crumbling in the dust, but their spirit is enkindled in our hearts. This, one of the plainest facts in the world, will be doubted only by those near-sighted, grossly material egoists who refuse to see the significance of human life.

I am by no means trying to cover the horrors and evils of war, for war is certainly hellish. Let us avoid it as much as possible. Let us settle all our international difficulties in a more civilized manner. But if it is unavoidable, let us go into it with heart and soul, with the firm conviction that our spiritual descendants will carry out and accomplish what we have failed personally to achieve. Let, therefore, the dead quietly repose in their last sleep. Nobody will dare stir their glorious ashes. As for us who are left behind, no superfluous words are in place, only we must not disgrace the honor and spirit of the dead who have solemnly bequeathed to us their work to perfect. Mere lamentation not only bears no fruit, it is a product of egoism, and has to be shunned by every enlightened mind and heart.

From: Battle of Nanshan - Wikipedia, the free encyclopedia

The Battle of Nanshan (南山の戦い, Nanzan no tatakai?) was one of many vicious land battles of the Russo-Japanese War. It took place on 25 May 1904 across a two-mile wide defense line across the narrowest part of the Liáodōng Peninsula, covering the approaches to Port Arthur and on the 116-meter high Nanshan Hill, the present-day Jinzhou District, north of the city center of Dalian, Liaoning, China..... The Russians lost a total of about 1,400 killed, wounded and missing during the battle. Although the Japanese did not win lightly, having at least 4,324 casualties, they could claim victory.

[Woodblock tripich (ukiyoe nishiki-e) of Battle of Nanshan, Russo-Japanse War. Labeled: “In the Battle of Nanshan Our Troops Took Advantage of a Violent Thunderstorm and Charged the Enemy Fortress” by Kobayashi Kiyochika, 1904. Copy currently in the Sharf Collection, Museum of Fine Arts, Boston]

From: Soyen Shaku, Zen for Americans: At The Battle of Nan-Shan Hill

ALL that I can say is, "It beggars description!" Verily, it is the acme of brutality and recklessness conceived in this world of individualization (nâmarûpa). Even the fight between the Asura and Sakrendra, the demons and the angels, witnessed by our Buddha, seems here to sink into insignificance.

As far as my unaided eye can see, nature around me is calm. The Tai-lien Bay to the left and the Kin-chou Bay to the right, both as tranquil as mirrors, and above us and over the Nan-Shan Hill, where directly in our front the Russian fortifications stand, the sky expands in majestic serenity. Nothing suggests the awful carnage which there is enacted. Guns roar, bombs burst, but we do not see whence they come, and their knell only offsets the solemnity of these peaceful surroundings. But when I look through a powerful field-glass, I behold the hillsides strewn with dead and wounded, and soldiers rush onward over these wretches, while the enemies on the hill are madly scrambling, stumbling, and falling. I shudder at the sight.

Still more appalling is a visit to the battlefield after the fight. Yesterday, when I viewed Nan-Shan Hill from a distance, imagination lent enchantment to the spectacle, and at times the cannonade even impressed me with grandeur. But I am now confronting actualities,--actualities whose terror and horror can never be forgotten. From the top of yonder hill, where, under the calm summer sky, nature smiled in beauty, I could form no true conception of the tragedy, which, as I see now, took place here in unparalleled fury and madness. What a strange paradox is this contrast,--a most horrible catastrophe of human life happening in the most delightful surroundings! It makes me meditate again on the doctrine of our teacher.

Buddhism provides us with two entrances through which we can reach the citadel of perfect truth. One is the gate of love (karunâ) and the other the gate of knowledge (prajñâ). The former leads us to the world of particulars and the latter to the realm of the absolute. By knowledge we aspire to reach the summit of spiritual enlightenment; by love we strive to rescue our fellow-creatures from misery and crime. View the vicissitudes of things from the unity and eternity of the religious standpoint, the Dharmadhatu, and everything is one, is on the same plane, and I learn to neglect the worldly distinction made between friend and foe, tragedy and comedy, war and peace, samsâra and nirvâna, passion (kleça) and enlightenment (bodhi). A philosophical calm pervades my soul and I feel the contentment of Nirvâna. For there is nothing, as far as I can see, that does not reflect the glory of Buddha. Even in the midst of this transcendent universality, however, my heart aches with a pain, undefinable yet insuppressible. Love for all sentient beings asserts itself, and that frigid indifference of the intellect gives way.

And why was it necessary that the many horrors of this present war should come to pass? Why had those poor soldiers to sacrifice their lives? In every one of them a warm heart has been beating, and now they are all lying on the ground in piles, stiff and stark like logs.

O Mother Earth! All these my fellow-creatures, it is true, are made of the same stuff of which thou art made. But do not their lives partake of something not of the earth earthy, altogether unlike thyself, and, indeed, more than mere gross matter? Are theirs not precious human souls which can be engaged in the works of peace and enlightenment? Why art thou so gravely dumb, when thou art covered with things priceless that are being dissolved into their primitive elements?

In this world of particulars, the noblest and greatest thing one can achieve is to combat evil and bring it into complete subjection. The moral principle which guided the Buddha throughout his twelve years of preparation and in his forty-eight years of religious wanderings, and which pervades his whole doctrine, however varied it may be when practically applied, is nothing else than the subjugation of evil. To destroy the ninety-eight major and eighty-four thousand minor evils, that are constantly tormenting human souls on this earth, was the guiding thought of the Buddha. Therefore, every follower of the Buddha builds a great boat of love, launches it on the great ocean of birth and death, steers it with the great rudder of faith, and sails forth with a steadfast mind through the whirling tempest of egotistic desires and passions. No Buddhist will ever relax his energy, until every one of his fellow-creatures be safely carried over to the other shore of perfect bliss.

War is an evil and a great one, indeed. But war against evils must be unflinchingly prosecuted till we attain the final aim. In the present hostilities, into which Japan has entered with great reluctance, she pursues no egotistic purpose, but seeks the subjugation of evils hostile to civilization, peace, and enlightenment. She deliberated long before she took up arms, as she was well aware of the magnitude and gravity of the undertaking. But the firm conviction of the justice of her cause has endowed her with an indomitable courage, and she is determined to carry the struggle to the bitter end.

Here is the price we must pay for our ideals--a price paid in streams of blood and by the sacrifice of many thousands of living bodies. However determined may be our resolution to crush evils, our hearts tremble at the sight of this appalling scene.

Alas! How much dearer is the price still going to be? What enormous losses are we going to suffer through the evil thoughts of our enemy, not to speak of the many injuries which our poor enemy himself will have to endure? All these miserable soldiers, individually harmless and innocent of the present war, are doomed to a death not only unnatural, but even inhuman!

Indeed, were it not for the doctrine of love taught by the Buddha, which should elevate every individual creature to the realm of a pure spirituality, we would, in the face of the terrible calamities that now befall us, be left to utter destruction and without any consolation whatever. Were it not for the belief that the bloom of truly spiritual light will, out of these mutilated, disfigured, and decomposing corpses, return with renewed splendor, we would not be able to stand these heart-rending tribulations even for a moment. Were it not for the consolation that these sacrifices are not brought for an egotistic purpose, but are an inevitable step toward the final realization of enlightenment, how could I, poor mortal, bear these experiences of a hell let loose on earth?

The body is but a vessel for something greater than itself. Individuality is but a husk containing something more permanent. Let us, then, though not without losing tenderness of heart, bravely confront our ordeal.
I came here with a double purpose. I wished to have my faith tested by going through the greatest horrors of life, but I also wished to inspire, if I could, our valiant soldiers with the ennobling thoughts of the Buddha, so as to enable them to die on the battlefield with the confidence that the task in which they are engaged is great and noble. I wished to convince them of the truths that this war is not a mere slaughter of their fellow-beings, but that they are combating An evil, and that, at the same time, corporeal annihilation really means a rebirth of soul, not in heaven, indeed, but here among ourselves. I believe I did my best to impress these ideas upon the soldiers' hearts; and my own sentiments I express in the following stanza, one of the many poems composed on the field of battle:

Here, marching on Nan-Shan,
Storming its topmost crest,
Have thousands of brave men
With dragon valor pressed.
Before the foe my heart
Is calmed, composure-blessed,
While belching cannons sing
A lullaby of rest.

From: Soyen Shaku, Zen for Americans: Buddhist View of War
BUDDHIST VIEW OF WAR 1
"THIS triple world 2 is my own possession. All the things therein are my own children. Sentient or non-sentient, animate or inanimate, organic or inorganic, the ten thousand things in this world are no more than the reflections of my own self. They come from the one source. They partake of the one body. Therefore I cannot rest quiet, until every being, even the smallest possible fragment of existence, is settled down in its proper appointment. I do not mind what long eons it will take to finish this gigantic work of salvation. I work at the end of eternity when all beings are peacefully and happily nestled in an infinite loving heart."

This is the position taken by the Buddha, and we, his humble followers, are but to walk in his wake.

Why, then, do we fight at all?

Because we do not find this world as it ought to be. Because there are here so many perverted creatures, so many wayward thoughts, so many ill-directed hearts, due to ignorant subjectivity. For this reason Buddhists are never tired of combating all productions of ignorance, and their fight must be to the bitter end. They will show no quarter. They will mercilessly destroy the very root from which arises the misery of this life. To accomplish this end, they will never be afraid of sacrificing their lives, nor will they tremble before an eternal cycle of transmigration. Corporeal existences come and go, material appearances wear out and are renewed. Again and again they take up the battle at the point where it was left off.

But all the Buddhas and Bodhisattvas never show any ill-will or hatred toward enemies. Enemies--the enemies of all that is good--are indeed wicked, avaricious, shameless, hell-born, and, above all, ignorant. But are they not, too, my own children for all their sins? They are to be pitied and enlightened, not persecuted. Therefore, what is shed by Buddhists is not blood,--which, unfortunately, has stained so many pages in the history of religion,--but tears issuing directly from the fountain-head of lovingkindness.
......
Zen for Americans Index

Otto the Nazirene Censored

Lifted from this rancidly left-wing website so you can link here instead of to their communist dreck.

Original Anti-Zionist jokes in Monty Python’s LIFE OF BRIAN remain cut out of Criterion special edition
By Eric Verlo 11/29/2009
Think you know the saga of the deleted scenes from Monty Python’s LIFE OF BRIAN? Not if you trust Wikipedia. The 1979 comedy didn’t just take the mickey out of Jesus and the feuding Palestinian Liberation fronts, it poked fun at Zionists, as goose-stepping racists led by Eric Idle’s OTTO the NAZIRENE determined to promote Jewish racial purity, carve a Lebensraum from the “traditional Jewish areas of Samaria,” displace the Samaritans into internment camps, and plan an Anschluss of Jordan to “create a great Jewish state that will last a thousand years.” My, my, my. But the defamed parties had the last laugh. They acquired the studio with the rights to the film, obliterated the offending celluloid, reedited the video release, and have rewritten cinematic history.

Maybe you don’t care what Israel has been doing to the Palestinians. Did you know someone is messing with the oeuvre of Monty Python? We had the comedy sketches memorized in college. Who could have imagined the originals would be vulnerable to tampering?

I’m not sure this is an overreaction. Monty Python is not Shakespeare, what is? But it’s not Nicholas Sparks either. For a populist phenom I say Python rivals Swift. This is book burning, is what it is — a sinister effacing of creative work. In a recent British poll, Life of Brian was in contention for England’s greatest film comedy. But for your consideration, instead of a director’s cut, we’ve got a censor’s cut.

Here’s the lowdown in brief: three integral scenes of the theatrical release were removed from the video version. The third scene was recut to make up for the absence of the first two. And a key character was stricken from the credits.

When Criterion later released a collector’s edition, the missing sequences were included in the extras as “deleted scenes.” But these scenes were represented by mangled outtakes of the originals, from which key lines remain excised. Then an official narrative was fabricated to recount how the sequences had been removed from the original version to improve the flow, the crude outtakes testifying to why they didn’t make the cut.

But that’s all bullocks –and the niggling weak spot to this digital book burning is, ironically enough, that BOOKS were published in 1979 to accompany the film’s release: a mass-market paperback of the screenplay, and an oversized Monty Python Scrapbook.

The rewrite runs afoul too of anyone who remembers seeing the film in its first release.

Not My Tribe has suffered its own internal dissension over comparing Israel to the Nazis. Apparently it’s SO not done, not even Monty Python can get away with it.

You may have revisited the video many times, now the DVD, maybe you read about the scandals about the film’s release, maybe you memorized some of the Biggus Dickus dialog; are you curious that you missed the bits about Samaria, Jordan and purified Jewish blood?

When the Catholic church objects to a movie, it declares a boycott. Zionists take a more effective strategy. When pulling funding from the project doesn’t work, they buy the rights and delete the scenes. You’d think a film as celebrated as Life of Brian would be inviolate to culture vandals. And so far the desecration has escaped the legions of Monty Python fans. Wikipedia recounts how Otto’s scenes were deleted from the film, and thankfully resurfaced to be included as outtakes on the 2007 Criterion edition. But the account is untrue.

From restored out-takes we might surmise that Jewish objection were limited to the Star of David embellished as a swastika, but from the un-restored material it seems that the modern censors objected to Zionists depicted as determined to carve their own Lebensraum in Samariaby by means of Anschluss and concentration camps, for the sake of a third Jewish reich. And what have we now happening in the Occupied Territories which Israeli settlers insist on calling their Sumaria and Judea of biblical history, and what of the open air internment of the Palestinians in Gaza. Oh My Goodness.

The Criterion edition of Monty Python’s Life of Brian has some famously restored scenes, alleged to have been cut from the original version. They’re available again, and you can see them on Youtube. But it’s Poppycock. The scenes in question were actually removed from the video release, and “lost” by the studio which took over handmade films. The deleted scenes were actually out-takes of the originals. Fortunately, the screenplay published to accompany the 1979 release has the original lines, which vary quite curiously from what’s being peddled as the restored original. Yes, the deleted scenes have deleted scenes.

If you saw the 1979 film in the theater, you might remember Otto, the Hitleresque Zionist with the curiously non-German accent. Here is the original script made from the final take. The out-take restored as “deleted scenes” stray considerably from these lines. The lines in bold have simply been simply clipped.

BRIAN slips out through the back door and descends some steps into MANDY’S garden where he sits, head in hands.

Suddenly a voice assails him.

OTTO: Hail, Leader!

BRIAN: What?

OTTO: Oh, I– I’m so sorry. Have you seen the new Leader?

BRIAN: The what?

OTTO: The new Leader. Where is the new leader? I wish to hail him. Hail, Leader. See.

BRIAN: Oh. Who are you?

OTTO: My name. Is. Otto.

BRIAN: Oh.

OTTO: Yes. Otto. It’s time, you know. . .

BRIAN: What?

OTTO: . . . Time that we Jews racially purified ourselves.

BRIAN: Oh.

OTTO: He’s right you know. The new leader. We need more living room. We must move into the traditionally Jewish areas of Samaria.

BRIAN: What about the Samaritans?

OTTO: Well, we can put them in little camps. And after Samaria we must move into Jordan and create a great Jewish state that will last a thousand years.

BRIAN: Yes, I’m not sure, but I . . .

OTTO: Oh, I grow so impatient, you know. To see the Leader that has been promised our people for centuries. The Leader who will save Israel by ridding it of the scum of non-Jewish people, making it pure, no foreigners, no gypsies, no riff-raff.

BRIAN: Shh! Otto!

OTTO: What? The Leader? Hail Leader!

BRIAN: No, no. It’s dangerous.

OTTO: Oh, danger: There’s no danger. (flicks his fingers) Men!

A phalanx of armed, rather sinister, men appear from the shadows and fall in.

OTTO: Impressive, eh?

BRIAN: Yes.

OTTO: Yes, we are a thoroughly trained suicide squad.

BRIAN: Ah-hah.

OTTO: Oh yes, we can commit suicide within twenty seconds.

BRIAN: Twenty seconds?

OTTO: You don’t believe me?

BRIAN: Well . . .Yes . . .

OTTO: I think you question me.

BRIAN: No. No.

OTTO: I can see you do not believe me.

BRIAN: No, no. I do.

OTTO: Enough. I prove it to you. Squad.

SQUAD: Hail Leader.

OTTO: Co-mmit Suicide.

They all pull out their swords with military precision and plunge them into themselves in time, falling in a big heap on the ground. Dead.

OTTO: (with pride) See.

BRIAN: Yes.

OTTO: I think now you believe me. Yes?

BRIAN: Yes.

OTTO: I think now I prove it to you, huh?

BRIAN: Yes, you certainly did.

OTTO: All dead.

BRIAN: Yes.

OTTO: Not one living.

BRIAN: No.

OTTO: You see, they are all of them quite dead. See I kick this one. He’s dead. And this one’s dead, I tread on his head. And he’s dead. And he’s dead. All good Jewish boys, no foreigners. But they died a hero’s death and their names will live forever. Helmut . . . Johnny . . . the little guy . . . er . . . the other fat one . . . their names will be remembered . . . eventually . . . forever. So now I go. Hail Leader.

BRIAN: Wait Otto. You can’t just leave them all here.

OTTO: Why not–they’re all dead.

One oh the ‘corpses’ farts. There is a giggle.

OTTO: Wait a minute. There is somebody here who is not dead. There’s somebody here who is only pretending to be dead. Stand up, you.

One of the bodies stands up sheepishly. As he does so, he stands on someone else who quite clearly says ‘Ow.’

OTTO: Who said ‘ow’? You’re not dead either. Neither are you. Stand up, stand up, all of you. Oh, my heck, is there not even one dead?!

They have all stood up averting their eyes in shame.

HELMUT: No, sir. Not one.

ADOLF: We thought it was a practice, sir.

OTTO: Oh my cock! Tomorrow, as a punishment, you will all eat–pork sausages!

There is a horrified muttering at this suggestion. OTTO turns sharply to BRIAN.

OTTO: OK. Tell the Leader that we are ready to die for him the moment he gives the sign.

BRIAN: What sign?

OTTO: The sign that is the sign, that shall be the sign. Men, forward!

OTTO’S MEN march away singing their exciting song.

OTTO’S MEN’S SONG:
There’s a man we call our Leader.
He’s fine and strong and brave,
And we’ll follow him unquestioning
Towards an early grave. He-e gives us hope of sacrifice
And a chance to die in vain,
And if we’re one of the lucky ones,
We’ll live to die again.

BRIAN: Silly bugger.

A second scene involves Otto and his Nazirenes receiving the sign, as the crucifixion party departs the city gates.

JUDITH now is running through the crowded streets. She reaches some steps and climbs up onto a roof. Quickly, she opens a basket and releases a flock of pigeons.

A very STRANGE MAN is lying on a lonely hilltop. Suddenly he rouses himself, sits up and peers into the distance towards Jerusalem.

A flock of pigeons flies up against the sun.

Seeing this, the STRANGE MAN rouses himself and does an extremely odd but elaborate dance.

Further away, on an even lonelier hilltop, a pile of straw moves to reveal that it is in fact a MAN dressed in straw. He watches the STRANGE MAN’S dance closely.

STRAW LOOK-OUT: It is the sign!

Instantly OTTO appears, with all his men.

OTTO: The sign that is the sign?

LOOK-OUT: Yes!

OTTO: Men! Our time has come! Our leader calls! Men forward!

The MEN march into the wall and each other.

OTTO: Oh my cock.

Of course the omission of Otto’s gang created a problem for the film’s final scene, where his men repeat their self-sacrifice beneath the crosses. Here was the original sequence:

Suddenly PARVUS looks up. He has heard something.

OTTO and his MEN appear over the skyline.

BRIAN: Otto! (a new flicker of hope in his eyes)

OTTO: Men, charge!

They charge.

The ROMANS, seeing this formidable army bearing down on them, finger their swords rather nervously and then break and run away back towards the city gate.

BRIAN’S face lights up with renewed hope as he sees OTTO’S army advancing at the double. The army arrives under the cross, swords held aloft. The ROMANS have all run away.

OTTO: (to Brian) Leader! We salute you. Men! Die for your cause!

With immaculate precision they all run themselves through, including OTTO.

OTTO: You see. Every man a hero. They died for their country.

BRIAN: You silly sods.

For the re-edited video and subsequent DVD versions, audio voice-overs were added to explain Otto’s final charge. None of this was in the original.

–[A group of faux oriental-looking warriors come over a hill, led by their leader, King Otto. Care to venture a guess as to who they are? Yes, it's...]

WORKER
The Judean People’s Front!

PARVUS
The Judean People’s Front!

OTTO
Forward all!

WORKERS
Look out! The Judean People’s Front!

–[The JPF stop in front of Brian's cross.]

OTTO
Ve are the Judean People’s Front! Crack suicide squad. Suicide Squad! Attack!!!
–[drumroll]
–[They all ceremonially whip out their weapons, open a hatch in their armor, and proceed to kill themselves.]

OTTO
Ungggghhh… that showed ‘em, huh?

BRIAN
You silly sods.



Kudos to HS for the link and Vill for the video.