By Theodore Shoebat (Shoebat Exclusive)
In the future Buddhism, through Japan, will be an ally of the Antichrist nation of Turkey. Japan and Russia, though not obviously seen, are enemies. Russia fought two major wars against Japan, and fought in many battles against Ottoman Turkey. Both Japan and Turkey are going to arise and attempt to restore their former glory. When they do, they are going to center on their old, but very powerful Christian enemy: Russia.
In the East, old wars are never forgotten as past history, but remembered as recent conflicts in need of being settled.
Russia recently conducted a large military training exercise around a northern pacific island chain known to the Japanese as the Southern Territories, and to the Russians as the southern Kurils. Both Russia and Japan are claiming the series of islands for themselves, and this recent move by Russia is only intensifying the conflict between the two countries.
According to the Russian Defense Ministry, the training sessions involved over 1000 troops and approximately 100 pieces of “military hardware” from the Eastern Military District, and it also consisted of the participation of the Russian air force, army and a task force of the Pacific Fleet.
Col. Alexander Gordeyev, an Eastern Military District spokesman, said:
These are routine exercises, a stage of the training of multi-service forces and units of the district
Prime Minister of Japan, Shinzo Abe, declared these strong words:
This is utterly unacceptable for our country
With the conflict between China and Japan increasing, Russia is increasing its military activities in the region. From April to June, Japan’s air force has sent fighter jets against Russia’s aircraft on 235 occasions. From last year to March of 2014, Japan has responded to Russia’s aircraft with fighter jets 359 times.
Ikuo Kayahara, a visiting professor at Takushoku University in Tokyo, explained the potential danger to what Russia is doing:
If you hold an exercise on the Northern Territories, in our territory, Japan will be angry… So it is clearly not logical for them to go out of their way to do this. But they’ve gone and done it. They may be trying to put Japan off balance.
In the month of May Russia and China conducted a joint training sessions near Japanese controlled islands, with about 800 Russian troops taking part in the exercise.
Sergei Markov, a political analyst who consults for the Russian government, affirmed that there is indeed a divide between Russia and China on one side, and Japan and America on the other, with America dictating the actions of Japan:
There is a rather clear partnership of Russia and China in the region on the one hand, and of Japan with the U.S. on the other… Japan can’t be considered a fully independent country. It’s taking decisions against its own interests. This is the reality we have to deal with.
The activities of Russia on the islands is a psychological strategy, giving the message to Japan that the islands that they so claim to their possesition, is not truly theirs, but Russia’s. Russia invaded and took these islands from the Japanese in 1945, and yet the Japanese are still laying claim to them. J. Berkshire Miller has given some of the intricate details behind the controversy:
Tokyo claims that the sovereignty of the Northern Territories (referred to as Southern Kurils by Russia) has never been debatable and that the four disputed islands have been part of Japan since the early 19th century. This is confirmed, according to Japan, by— among other treaties— the Shimoda Treaty of 1855 and the Portsmouth Treaty of 1905 at the conclusion of the Russo-Japanese war. For its part, Russia pays little heed to Japan’s claims on the islands, instead pointing to a number of international treaties—including the Yalta Agreement (1945) and Potsdam Declaration (1945)— as proof of its sovereignty.
Russia rejected the protest of Japan on Wednesday, and not surprisingly, the US declared for Japan’s sovereignty over the islands, with State Department spokeswoman Marie Harf saying:
The United States recognizes Japanese sovereignty over these islands
This current situating occurring between Russia and Japan is a foreshadowing of the coming war between the two countries. As I have said before, I believe what will be witnessed in the future is a Japanese alliance with the revived Ottoman Empire of the Antichrist, with the two powers, one Muslim the other Buddhist, fighting against Christendom, of which Russia will be quite a significant member.
It is not as though Russia and Japan have a history of friendliness toward each other. Rather, they have fought two major wars against each other: the Russo-Japanese War, that lasted from 1904 to 1905, and the infamous WW2, in which the Russians seized the Kuril islands and the region of Sakhalin from the Japanese, and till this day they are disputing over the ownership of both lands.
The coming war with Japan will not be a secular one. On the surface, and in the present time, the conflict appears to be one over land, but such events will only work as a catalyst for a war in which the internal and actual point of conflict will ignite into full combat: and that is, a dual over ideologies.
In Russia, to be Russian is to be Orthodox, and thus, when Russia goes to war, it will be a fight for that which captivates its very soul. Temporal contentions may be what commences the war, but religion will be the ultimate reason for the war, for under the earthly disputations of carnal politics, is the ineffable love one has for his faith, and the sublime hatred he has for the religion of his neighbor.
Political struggles are but mere pretexts for cosmic wars.
As the discord between Japan and Russia rises, the world will begin to realize and witness the religious intricacies that lie in the heart of Japan, and how the Japanese nation will collectively subscribe to Zen Buddhism as its spiritual weapon against Christendom.
I understand that Buddhism is not seen as a threat in our time, but as we judge the Islamic world by the merits of Islam, so should we judge Japan based on the merits of Zen Buddhism in light of both its historical and doctrinal application. We must comprehend and realize Buddhism’s ideological role in Imperial Japan, and understand the dark forces, which spring from this satanic religion, at work.
Let me introduce you to someone who the media is paying very little attention: Shoshu Hirai, the Zen Buddhist priest who ministers to Shinzo Abe, the Prime Minister of Japan.
Abe attends Hirai’s temple, called the Zenshoan, to meditate, as we read from one report:
Shinzo Abe resigned as prime minister in 2007, a once-promising politician shackled by low support ratings, embarrassed by gaffes and scandals of his Cabinet members and hobbled by an intractable illness.
Seven months later, the largely forgotten Abe tried his hand at “zazen” sitting meditation at Zenshoan, a zen Buddhist temple in Tokyo’s Yanaka district. … Zenshoan initially became widely known as regular meditation place for former Prime Minister Yasuhiro Nakasone.
Abe was first invited to join a zazen session in spring 2008 by Yuji Yamamoto, then minister in charge of financial affairs.Yamamoto told Abe, “(Zenshoan) is the temple where Nakasone used to practice zazen.”
In the beginning, Abe, who had just left a hospital, had a hard time even sitting straight, Yamamoto recalled. But he made rapid progress.
“Now, he has a presence just like a large garden rock,” Yamamoto said.
Hirai has stated how much Zen meditation has helped build and fortify Abe’s confidence, saying:
Rather than a confidence which stems from self-centeredness, his confidence is grounded in executing calmly what he needs to do, that is the impression that I get. It’s not a confidence that comes from being excited (about something), but from being able to restrain oneself
In a 2008 speech, Hirai stated a point of Zen doctrine that is, though brief, explicitly exemplary of the ideological beliefs in regards to human life within Zen Buddhism, and within fundamentalist Zen Buddhist such as Abe. He said:
In Buddhism, “If one thinks it exists, then it exists; if one thinks it does not exist, then, it does not exist”.
This concept teaches that one can make his own reality; that what is real is based, not on logical and rational deduction, but on what one’s mind desires to perceive as real. This idea is rooted deeply in Zen Buddhism, being taught by the sect’s founder, Bodhidharma. This deceiver stressed heavily on the chimerical belief that one creates his own reality, and that what is real depends on the person’s own perception. In other words, reality is subjective.
Bodhidharma said that “the existence or nonexistence of anything, depends on the mind. This applies to everything, even to such inanimate objects as rocks and sticks.” (1)
He even affirmed that reality solely depends on us, everything is true (since truth itself is subjective):
When you depend on reality, that which is real becomes false. When you depend on reality, everything is false. When reality depends on you, everything is true. (2)
Reading these Buddhist statements one can get an idea as to where progressives received their ideas of moral relativism.
In another place Bodhidharma said:
The sutras say, All appearances are illusions.” They have no fixed existence, no constant form. They’re impermanent. Don’t cling to appearances, and you’ll be of one mind with the Buddha. The sutras say, “That which is free of all form is the Buddha.” (3)
This concept of keeping reality under the authority of one’s subjective perception is the building block of Buddhist violence, in that the taking of innocent life constitutes as murder only if the victim was seen as human in the eyes of the murderer. Since all reality is based on one’s mind, one can kill senselessly without having to worry about breaking moral precepts, since the ones being killed are not human, but mere formless illusions. As the Mahayana Buddhist text (to which Zen belongs) the Mahaprajnaparamitopades, teaches:
[S]ince the living being [sattva] does not exist, neither does the sin of murder. And since the sin of murder does not exist, there is no longer any reason to forbid it. …In killing then, given that the five aggregates are characteristically empty, similar to the visions of dreams or reflections in a mirror, one commits no wrongdoing. (4)
Subjective morality was taught by Yi-hiuan, founder of the Zen Buddhist Rinzai sect, who promulgated the “reversal of all values.” He took this teaching of subject morality so far, that he at one point declared:
Kill everything you encounter, internally as well as externally! Kill the Buddha! Kill the patriarchs! Kill the saints! Kill your father and your mother! Kill your closest friends! This is the path of deliverance, the way to escape the bondage of things; this is freedom! (5)
This relativism on human life is reflected in one ancient Buddhist text in which Manjusri (the oldest of the “enlightened” beings in Mahayana Buddhism) tells a man who has just murdered his mother that the ’emptiness’ of his thoughts that drove him to commit matricide did not diminish the purity of his mind. (6)
In another story Manjusri picks up a sword and acts as though he is about to kill the Buddha, who then praises him because whether or not he was going to murder him was of no matter, since “everything is an illusion”. In Buddhist thought, “There exists neither human person (pudgala), nor living being (sattva), nor father or mother, nor saint (arhat) or Buddha, nor the Real Law or the Community. …There is therefore no more a crime than there is a criminal, and if Manjusri had killed the Buddha, it would have been a right killing. …There is no more a sinner than there is a sin. Who could be punished for killing? Between the sword and the Buddha there is no duality.” (7)
It is quite amazing how confused and twisted Buddhist morality is. To kill is not to kill, and to not kill is to kill; they are one and the same in a world where the mortal mind dictates truth, and dreams and illusions reign. Commentating on the tale of Manjusri pretending to attempt to murder the Buddha, Buddhist authority Houei-yuan once wrote:
Not only does someone who injures others do no harm to the soul, but there is certainly no living being that is killable. It is in this sense that, wheh Manjusri took up his sword, he was able to have the appearance of going against Buddhist morality, but in reality, he was abiding by it. (8)
Japanese Rinzai Zen teacher, Takuan, wrote that when the samurai strikes, he does not really strike, and the one who is slaughtered is not really struck, nor is he killed, since both persons are of “emptiness”:
The uplifted sword has no will of its own, it is all of emptiness. It is like a flash of lightening. The man who is about to be struck down is also of emptiness, and so is the one who wields the sword. None of them are possessed of a mind that has any substantiality. As each of them is of emptiness and has no “mind”, the striking man is not a man, the sword in his hands is not a sword, and the “I” who is about to be struck down is like the splitting of the spring breeze in a flash of lightening. (9)
This belittling of human life as “nothingness,” and the absence of guilt given to the murderer, is rooted directly in Hinduism. In the Bhagavad Gita it reads:
If any man thinks he slays, and if another thinks he is slain, neither knows the ways of truth. The Eternal in man cannot kill: the Eternal in man cannot die. He is never born, and he never dies. He is in Eternity: he is for evermore. Never-born and eternal, beyond time gone or to come, he does not die when the body dies. When a man knows him as never-born, everlasting, never-changing, beyond all destruction, how can that man kill a man, or cause another to kill? (10)
This precept of subjective human value was carried on all the way into WW2 Japan, for in 1942, the Japanese Buddhist authority Kodo wrote:
Whether one kills or does not kill, the precept forbidding killing [is preserved]. It is the precept forbidding killing that wields the sword. It is this precept that throws the bomb. (11)
After WW2, the Zenshoan temple was established by one Gempo Yamamoto as a Tokyo base for the Rinzai sect of Zen Buddhism.
Genpo’s ideological role during WW2 is significant as to the nature of the temple in which Abe meditates. Genpo was a very influential Buddhist priest in imperial Japan during the Second World War, justifying, through Buddhism, the horrific slaughter of human beings by Imperial Japan by affirming that anyone who was a threat to the peace of the empire must be exterminated, even good people were not exempt from being executed:
It is true that if, motivated by an evil mind, someone should kill so much as a single ant, as many as one hundred and thirty-six hells await that person. This holds true not only in Japan, but for all the countries of the world. Yet, the Buddha, being absolute, has stated that when there are those who destroy social harmony and injure the polity of the state, then even if they are called good men killing them is not a crime. Although all Buddhist statuary manifests the spirit of Buddha, there are no Buddhist statues, other than those of Sakyamuni Buddha and Amitabha Buddha, who do not grasp the sword. Even the guardian Ksitigarbha Bodhisattva holds, in his manifestation as a victor in war, a spear in his hand. Thus Buddhism, which has its foundation the true perfection of humanity, has no choice but to cut down even good people in the event they seek to destroy social harmony. (12)
The temple that Abe mediates in was governed by such an evil man. It is like a Muslim attending a mosque built by jihadists. The evil spirits latch onto such temples to make their homes there, and they in turn, possess and influence the ones who enter them, and pray to the demons. A man such as Abe is a person of prestige and power, and thus he is the ideal figure the demons would desire to influence and possess, to use him to carry out their evil aspirations for the Antichrist.
I believe this demonic influence has already happened, and is happening. For the founder ofAbe’s religion, Bodhidharma, even encourages his followers to pursue having visions of bright lights, pushing them not to be afraid upon seeing the demonic manifestation:
If, as in a dream, you see a light brighter than the sun, your remaining attachments will suddenly come to an end and the nature of reality will be revealed. Such an occurrence serves as the basis for enlightenment. But this is something only you know. You can’t explain it to others. Or if, while you’re walking, standing, sitting, or lying in a quiet grove, you see a light, regardless of whether its bright or dim, don’t tell others and don’t focus on it. It’s the light of your own nature. (Bodhidharma, Bloodstream Sermon)
Bodhidharma promotes the seeing of satanic visions, for as St. Paul tells us, “Satan himself is transformed into an angel of light.” (2 Corinthians 11:14)
Demonic apparitions, such as the seeing of horrifying spirits, is supported in the Zenshoan temple in which Shinzo Abe meditates. Every year the Zenshoan temple commemorates the demonic artwork of Sanyutei Ensho, which illustrate the manifestations of horrifying spirits and ghosts. According to Abe’s priest, Hirai:
At Zenshoan, where I am the chief priest, every August the atmosphere is different from other Zen temples. The grave of Sanyutei Ensho is located at this temple and during the month of August, in commemoration of the late Encho’s legacy, a collection of pictures of ghosts left behind by him is exhibited. During this period, a ceremonial Rakugo is also performed.
The demonic nature of the type of artwork displayed in this temple exposes itself through its sheer dark imagery:
The fact that Abe would meditate in such a temple indicates clearly the type of evil and satanic forces his soul is seized by.
Now Japan is preparing for the defense of islands that it calls its own, against nations like China. Japan is already working on an efficient system that would coordinate any foreign intrusions on the islands in order to effectively mobilize its self defense forces. As one reports explains:
Under the new guidelines that could take effect by the end of the year, Japan aims to strengthen coordination among relevant entities and streamline information sharing to enable the prime minister to swiftly decide what to do, including whether the Self-Defense Forces should be mobilized.
The establishment of an effective communication mechanism among the SDF, the National Police Agency, the Japan Coast Guard and the prime minister’s office is expected to be one of the pillars of the new guidelines to counter unlawful acts on remote islands and the high seas that are encountered by the SDF, according to the source.
We are told by the same report that both Abe’s party, the Liberal Democratic Party, and the Buddhist party, called the New Komeito Party, “agreed to create a mechanism that would give the prime minister, upon Cabinet approval, a free hand in mobilizing the SDF for gray zone incidents.”
As I have said before, the New Komeito party has always been presented by the media as the part of peace that restrains the nationalistic fanaticism of Abe, but as I have been showing, the spirit of the New Komeito is for fundamentalist Zen Buddhism.
The fact that the Buddhist party supported Abe’s unprecedented decision to shift Japan from being a completely pacifist nation to being allowed to partake in “collective self defense” (which goes contrary to the pacifism the US imposed on the nation in 1945), and the fact that now the same New Komeito party is agreeing to the idea of the Prime Minister having full control over self-defense forces against supposed intrusions on islands, exposes their true colors. They are not for peace, but for their fanatical Buddhist ideology.
We will see Zen Buddhism join the side of the Antichrist religion of Islam.
(1) Bodhidharma, Wake Up Sermon, trans. Red Pine
(3) Bodhidharma, Bloodstream Sermon, trans. Red Pine
(4)Mahaprajnaparamitopades, trans. Lamotte, 864
(5) Lin-tsi lou, T. 1985, 66, of the Iwanami bunko edition (Tokyo, 1935), quoted by Paul Demieville, Buddhism and War, trans. Michelle Kendall, as part of Michael K. Jerryon and Mark Juergensmeyer, Buddhist Warfare, 1, p. 30
(6) Paul Demieville, Buddhism and War, trans. Michelle Kendall, as part of Michael K. Jerryon and Mark Juergensmeyer, Buddhist Warfare, 1, p. 42
(7) Ibid, p. 43
(8) Quoted in Ibid, p. 43
(9) Quoted in Suzuki, Zen and Japanese Culture, 114, in Victoria, A Buddhological Critique of a “Soldier-Zen” in Wartime Japan, as part of Michael K. Jerryon and Mark Juergensmeyer, Buddhist Warfare, 5, p. 118
(10) Gita, 2.19-21
(11) Sawaki, “Zenkai Hongi o Kataru (On the True Meaning of the Zen Precepts) (Part 9) in the January 1942 issue of Daihoein, p. 107, in Victoria, Zen at War, ch. 2, p. 36
(12) Quoted in Onuma Hiroaki, Ketsumeidan Jiken Kohan Sokki-roku, vol. 3, p. 737, in Victoria, Zen War Stories, ch. 11, p. 217