By Theodore Shoebat
THE COMING WAR BETWEEN CHRISTENDOM AND GNOSTIC HERETICS
When it comes to the Antichrist, what so few know is that besides the fact that the Antichrist is one who denies Father and Son (1 John 2:22), he is also a gnostic who believes that the body and all matter is evil, and this is what is rarely discussed. The two nations that have gnostic, and are striving to have nuclear weapons in alarming speed, are Japan and Turkey, the two nations that will become the greatest threat to Christian civilization, the United States and global security. This article is d ong since Shoebat.com decided to embark on extensive research as to the dangers that is coming.
Few consider this, but this is so crucial in unlocking the mystery of the Antichrist religion.
St. John the Apostle gave us the criteria for Antichrist. The holy Apostle says that “He is antichrist, that denieth the Father and the Son.” (1 John 2:22) In the same epistle he declares that “every spirit that confesseth not that Jesus Christ is come in the flesh is not of God: and this is that spirit of antichrist, whereof ye have heard that it should come; and even now already is it in the world.” (1 John 4:3) In his second epistle St. John writes that “many deceivers are entered into the world, who confess not that Jesus Christ is come in the flesh. This is a deceiver and an antichrist.” (2 John 1:7)
From this we know that Antichrist rejects the Father and the Son, and believes that Christ never came in the flesh. This is the criteria for Antichrist. What this implies is that the Antichrist will be a gnostic, or one who will say that the world is an illusion, and that the body is evil. The gnostic idea says that Christ never came in the flesh, and this idea really springs from its belief that the world is really an illusion.
The problem with those who say that Islam is antichrist, is that they do not bring in the gnostic connection. They mention the passage, “He is antichrist, that denieth the Father and the Son” (1 John 2:22), but they ignore the other two passages that describe the gnostic heresy.
Most Muslims would not tell you that the world is an illusion, or that Christ never came in the flesh, but there is one major school of Islam that does, and that is Sufism, and this is why we focus so much on this sect. Within the Koran itself it says that the world is an illusion, and the Sufis are the only Muslims who take this passage seriously:
Know that the worldly life is only a game, a temporary attraction, a means of boastfulness among yourselves and a place for multiplying your wealth and children. It is like the rain which produces plants that are attractive to the unbelievers. These plants flourish, turn yellow, and then become crushed bits of straw. In the life hereafter there will be severe torment or forgiveness and mercy from God. The worldly life is only an illusion. (Surah 57:20)
The two major empires that have fought for the cause of gnostic religion, probably more than any other empire in history, are the Ottoman Empire and Imperial Japan. The Ottoman’s fought for the cause of Sufism, and the Japanese for the cause of Buddhism, which is a gnostic religion that advances the idea that the world is an illusion. As the founder of Zen Buddhism, Bodhisdharma, 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.” (Bodhidharma, Bloodstream Sermon, trans. Red Pine)
Both Sufism and Buddhism have gnostic views on human life, that all reality is an illusion and that we must “escape” this illusion into the true reality of “emptiness.” The devil wants us to think that such an idea is one of “peace” and “tranquility,” but the truth is that any religion that teaches that we must sever ourselves from the body, is from the very depths of hell. St. Gregory Palamas zealously taught that this idea, of severing the self from the body, is utterly demonic and the originator of all heresies:
On the other hand, to make the mind “go out”, not only from fleshly thoughts, but out of the body itself, with the aim of contemplating intelligible visions — that is the greatest of the Hellenic errors, the root and source of all heresies, an invention of demons, a doctrine which engenders folly and is itself the product of madness. (St. Gregory Palamas, The Triads, C, 4, trans. Gendle)
For those of you who think that Turkey and Japan are harmless, and that we should just forget about their violent histories and “move on,” lets look to modern Turkey and Japan and see how their religions play a role in their governments and their aspirations for empire.
WHY JAPAN IS A THREAT
Shinzo Abe, Japan’s prime minister, dissolved the lower parliament of Japan in order to have a snap or early election and the victor will be announced in mid-December, and surveys already show that Abe’s ruling coalition could keep a two-thirds majority of the lower parliament. If this happens (and it will) it will enable Abe and his coalition party (the Liberal Democratic Party and the Buddhist New Komeito Party) to pass their policies without much resistance. According to Japanese newspapers Asahi, Nikkei and Yomiuri, the projections show that Abe will take 300 or more of the chamber’s 475 seats, which will establish Abe and his coalition party with the most leverage and power.
I predict that Abe and his coalition will be the victor, and this will make him the longest ruling prime minister of Japan in four decades. Japan is cleverly using America’s fear of China as a pretext to start war with the Chinese, and to ultimately bring Japan back to its former glory. When the reality of this plan becomes more conspicuous and is commenced, the greatest ally to Japan will be Turkey.
In just April of this year, the Japanese parliament approved and confirmed a measure that they will begin exporting nuclear plants into Turkey, as one report from the Japan Times confirms:
Tokyo and Ankara have also boosted bilateral nuclear cooperation recently.
In April this year, the Diet approved an agreement to enable nuclear plant exports to Turkey.
On top of this, Shinzo Abe just did away with Japan’s sixty year long policy that it will never use its nuclear plants, and has already begun restarting nuclear power plants. Japan is now working to become militarily independent from the US, and will be working on the creation of its own fighter jet in the near future. Japan is also on its way to having nuclear weapons, with enough plutonium to create more than 5000 nuclear bombs, and with production efficient enough to produce these very weapons within six months.
This striving to be independent from the US, alongside Japan’s goal to control the East Asian seas, will be a catalyst that’ll make Japan’s clash with the US inevitable, since America’s desire is for a convenient jurisdiction over the oceans. Many people in America lambast is for exposing Japan’s evil intent against the US. However, we don’t speak without a foundation. One of the best political scientists in the world, George Friedman, the CEO of intelligence agency STRATFOR, wrote in his book The Coming War With Japan:
If Japan is to move up the scale of its strategic goals, it must clash with the United States. Only if Japan accepts the idea that its economic and political well-being will be guaranteed by a foreign power, one increasingly hostile in tone to Japan, and with fundamentally different interests, can a clash be averted. This is extremely problematic. Neither the US nor Japan is a wicked country. Each is a frightened one, and their fears are well founded in history. Each nation tries to protect itself as best it can. For the US this has been extremely easy, once its first goal was achieved. For Japan, everything has come hard, as it has for most countries. But the fatal necessity of moving up the scale of strategic principles is still there. As will be seen, Japan is already beginning the journey, one that must culminate in a clash with the with United States’ desire for a stable, peaceful, and unchallenged hegemony over the world’s oceans.
Friedman’s analysis is usually prudent and filled with foresights, but what it misses is the religious element within this coming war, which we will discuss soon.
There are fanatics within Japan who want to use the state to pull to push Japan foreword into its imperial days, and there are people within Japan who are saying that Japan is going into a war.
AMERICA’S WAR WITH JAPAN WILL HAPPEN AGAIN
Japan will not only clash with the United States, but with Russia, whose history of war with Japan is deeper and much longer than that of the United States. What was the largest land battle in the history of modern warfare? It was one between Japan and Russia: the Battle of Mukden, that lasted from February 20th to March 10th in 1905.
This battle was part of a greater conflict called the Russo-Japanese War which lasted from 1904 to 1905. Before this, Japan invaded China in the First Sino-Japanese War; Russia, being an ally to the Chinese, did not want Japan to dominate the region, but it was not powerful enough to face Japan alone. Russia, then, requested that France and Germany work with it to intervene against Japan’s claim to the Liaotung Peninsula. Together the three nations forced Japan out of China.
But, this was only a temporary victory; France had no serious interest in the South Pacific, Germany was quite indifferent to Japan’s advances, and England refused to be a part of the intervention. The only threat left for Japan was Russia, and the Japanese knew that war with the Russians was inevitable if it wanted to obtain control over East Asia. (See George Friedman, The Coming War With Japan, ch. 1, pp. 31-32)
There were numerous battles that were fought, but none could compare to the Battle of Mukden, the largest battle ever in the history of modern warfare. In this horrific event, Japan took the victory, and 97,000 Russian Christian warriors lost their lives. The Russians have never forgotten this, and will never forget it, and it is stories like this that keep Russia as a formidble stronghold against Japan.
In the Battle of Tsushima, only a one day naval battle (May 27-28, 1905), 6000 Russian fighters were martyred, while the Japanese had only 600 causalities. (See James Bradley, Flyboys, ch. 3, p. 31) President Theodore Roosevelt praised the Japanese for their slaughter of the Russians, and at the same time expressed his contempt for the Chinese:
Bad as the Chinese are, no human beings, black, yellow or white, could be quite as untruthful, as insincere, arrogant — in short as untrustworthy in every way — as the Russians under their present system. I was pro-Japanese before, but after my experience with the peace commissioners I am far stronger pro-Japanese than ever. (H.W. Brands, T.R.: The Last Romantic, ch. 20, p. 540)
Roosevelt, with his belief in social Darwinism, believed that he could now control a “civilized race” to dominate their neighboring Asian countries, and essentially dominate Asia so the United States would not have to, “with, of course,” said Roosevelt, “a paramount interest in what surrounds the Yellow Sea” (See Bradley, Flyboys, ch. 3, p. 31). The Yellow Sea is the East China Sea, the very body of water Japan and China are struggling for right now, with the United States, as in the time of Roosevelt, taking the side of the Japanese.
History is surely repeating itself. The United States is giving its trust to Japan because the Americans firmly believe that the Japanese can be used as a balancer against China and Russia, just as Roosevelt believed. It will be because of our refusal to learn from history, that America will again have to face another Japanese enemy.
Before WW2 Americans like Roosevelt thought Japan was our friend, and little did they know that these Eastern minded people were calculatingly using America’s trust as a means to their goal: world domination. Little is known that in 1925, just only three years after the US and Japan agreed to a treaty, Okawa Shumei, a pro-Muslim fanatic who spoke fluent Arabic and who wrote the first Japanese translation of the Quran, affirmed the inevitability of Japan going to war with the US as part of a cosmic spiritual struggle that would usher in a new world:
Before a new world appears, there must be a deadly fight between the powers of the West and the East. This theory is realized in the American challenge to Japan. The strongest country in Asia is Japan and the strongest country that represents Europe is America. …These two countries are destined to fight. Only God knows when it will be. (In Iris Chang, The Rape of Nanking, ch. 1, p. 27)
This was said just in a time when it looked as though the US and Japan were in good terms. Just as today, Americans believe that Japan is our ally, but what they are ignoring is Japan’s ambition to dominate Asia. As Shumei observed, before WW2 Japan was the most powerful nation in Asia, and America the most powerful in the West, and these two nations are in the same state of power today. And quite similarly, America is being just as negligent with Japan as it was before WW2.
This trust in Japan was so strong that the United States would help Japan, though unknowingly, become the powerful adversary it would fight against in WW2. Roosevelt practically gave Korea to Japan with the full intent of having the Japanese rule over the Koreans, saying,
Korea should be entirely within Japan’s sphere of interest.
Foreknowing that Japan was going to invade, the king of Korea, Gojong, asked the United States for protection, but as is typical of how America treats its allies, the Americans ordered all of their troops to pull from Korea, and convinced the Western powers to withdraw theirs forces as well. Korea was a helpless victim. The Japanese swallowed all of Korea, completely deprived it of independence, and threw the king out. Within a very short time, the Japanese hung thousands of Korean nationalists from the gallows. (See Bradley, Flyboys, ch. 3, p. 31)
Why such trust in the Japanese, to the point of allowing them to invade all of Korea? To the American it was all a geo-political strategy, just as it is today. They never focused on the religion of Japan, just as they never focus on the religion of Turkey today. Specialists on this subject love to attribute everything to geopolitics, and never to religion. But what they don’t understand (or don’t want to understand) is that geopolitics is only a means to religion. Turkey and Japan want to control Asia and take land, for the cause of religion.
After Japan defeated the Russians in the Russo-Japanese War, the Japanese took the Sakhalin and the Kuril Islands (called the Northern Territories), but in WW2 the Russians retook these lands and till this day the Japanese are claiming that these territories belong to them. Shinzo Abe just recently announced that he is going to try to finally settle this dispute over the Kuril Islands, saying,
My mission as a politician, as prime minister, is to resolve the problem of the Northern Territories at any cost [and to conclude a peace treaty]
But this announcement of a treaty is a bogus one. For one, Shinzo Abe’s call for peace is not truly about sincere peace between Japan and Russia, but about taking the resources of the Northern Territories that would increase Japan’s power significantly in its journey to dominate East Asia. According to one report, the disputed region “is virtually an untapped source of oil, natural gas, diamonds, timber and other raw materials that would not only help diversify Japan’s energy supplies, but also its economy as a whole.”
Moreover, the Russians will not give up the Sakhalin nor the Kuril Islands to the Japanese. The Russians don’t forget their history, and so they will not just lend the territories to the Japanese after so many Russians died fighting for it. This assessment is also based on the fact that Kremlin chief of staff Sergei Ivanov already announced that the Russian government is going to spend 64 billion rubles ($1.25 billion) on the development of the Kuril Islands between 2016 and 2025.
In addition to this, in August of this year, the Russians and the Chinese both conducted military training exercises, or “combat readiness drills” right on the Kuril Islands. The Russian Ministry of Defense described the exercise as
The paratroopers conduct reconnaissance, ensure the safety of airfields and landing sites, engage in looking for, spotting and destroying reconnaissance sabotage groups of a simulated enemy operating in the coastal areas of Primorye, Chukotka, Kemchatka, Kuril and Sakhalin islands
Why would they be conducting this training session? Because Russia knows that Japan is an enemy that wants the Kuril and Sakhalin islands. This is made more obvious by the fact that the Russians, just this year, did a simulated naval battle right in the Sea of Japan itself, as we read in one report:
Ships of Russia’s Pacific Fleet held a “sea battle” training in the Sea of Japan and the Sea of Okhotsk, an official in the Russian Defence Ministry’s press service told ITAR-TASS on Wednesday.
During the training, Pacific Fleet navymen hit a number of training targets from shipboard artillery mounts, the Ministry official added.
Earlier in the day, the Defence Ministry official pointed out, that the Pacific Fleet anti-submarine ships set out from basing stations and surmounted simulated mine barriers. While doing so, small anti-submarine ships were defending the entire group against submarines of a simulated enemy.
Besides, the Pacific Fleet’s anti-submarine ships, in conjunction with on-shore missile and artillery units, drilled action to defend basing stations.”
What is the purpose of this but to prepare for a war with Japan?
WAR WITH JAPAN WILL BE A HOLY WAR
The Russians aren’t going anywhere, and anyone who thinks that Russia is just going to acquiesce to the Japanese does not know the nature of the East. Russia will combat two major superpowers in the future: Turkey, the most powerful of Muslim countries, and Japan, the most powerful of Buddhist countries. It will be a holy war, between Christians and gnostics.
The Russo-Japanese War of 1904 and 1905 was a holy war, in which the Russian Christians fought Buddhists who desired to bring the whole world into the state of Buddhist enlightenment. As the Russians and Japanese were fighting each other, the Russian writer Tolstoi, asked the Japanese Buddhist authority Soen, to join him in an effort to bring peace between the two countries. Soen replied with these words:
Even though Buddha forbade the taking of life, he also taught that until all sentient beings are united together through the exercise of infinite compassion, there will never be peace. Therefore, as a means of bringing into harmony those things which are incompatible, killing and war are necessary. (Quoted in the August 7th 1904 issue of Heimin Shimbun (No. 39), in Victoria, Zen At War, ch. 2, p. 29)
In other words, because the whole world is not in “Nirvana” or “enlightenment” then wars will be fought until all of humanity is under universal “infinite compassion.”
Inoue Enryo, a distinguished Japanese priest of the Meiji period of Japan declared that Russia was an enemy of the Buddha, and that the war with Russia was a struggle between Christianity and Buddhism:
Buddhism is a teaching of compassion, a teaching for living human beings. Therefore, fighting on behalf of living human beings is in accord with the spirit of compassion. In the event hostilities break out between Japan and Russia, it is only natural that Buddhists should fight willingly, for what is this if not repaying the debt of gratitude we owe the Buddha? It goes without saying that this a war to protect the state and sustain our fellow countrymen. Beyond that, however, it is the conduct of a bodhisattva [enlightenment being] seeking to save untold millions of living souls throughout China and Korea from the jaws of death. Therefore Russia is not only the enemy of our country, it is also the enemy of the Buddha. In Russia state and religion are one, and there is no religious freedom. Thus, religion is used as a chain in order to unify the [Russian] people. Therefore, when they [the Russian people] see Orientals, they are told that the latter are the bitter enemies of their religion [Christianity]. It is for this reason that on the one hand this is a war of politics and on the other hand it is a war of religion. …If theirs is the army of God, then ours is the army of the Buddha. It is in this way that Russia is not only the enemy of our country but of the Buddha as well. (Inoue Enryo, Enryo Kowa-shu, pp. 299-302, in Brian Victoria, Zen at War, ch. 2, p. 30)
As it was a holy war between Russia and Japan, so will it be a holy war again with Japan in the future. Not only will Japan and Turkey make an alliance, their religions will also make an alliance.
In Japan’s war against Russia, Japanese soldiers would repeat the name “Amitabha Buddha” over and over again, even when they lied dying in the battlefield after fighting with Russian soldiers. General Hayashi Senjuro, who fought against Russia, wrote of how “Japanese soldiers recited the name of Amida Buddha in chorus, even as they died. I was deeply moved by the power of the Buddhist faith as revealed in these soldiers’ actions.” (“Bukkyo Nippon no Shihyo o Kataru Zadankai” (A Discussion on the Aims of Japanese Buddhism) in Daihorin (March 1937), pp. 91-93, in Victoria, Zen At War, ch. 2, p. 31)
The Japanese soldiers did this with the belief that by repeating the name of Amitabha Buddha, they would be ready for death and enter paradise. In a Japanese book published in 1905, called A General Survey of Evangelization during Wartime, it reads
Reciting the name of Amida Buddha makes it possible to march onto the battlefield firm in the belief that death will bring rebirth in paradise. (Quoted in Daito Satoshi, Otera no Kane wa Naranakatta, pp. 131-132, in Victoria, Zen At War, ch. 2, p. 34)
This ritual was learned by the Japanese from reading the Indian Sukhavati sutras, and became very popular on account of the teachings of the Tendai school of Mahayana Buddhism. Tendai monks would gather together in a ninety-day pilgrimage in Mount Hiei outside Kyoto, and circumambulate around an image of Amitabha Buddha and repeatedly chant the name of “namu amida butsu.” (See Donald S. Lopez Jr.’s intro to Genshin’s Avoiding Hell, Gaining Heaven)
This has a striking resemblance to what the Muslims Sufis do. They as well circumambulate over and over again as they chant the names Allah and Muhammad with the intention of reaching “fana” or the annihilation of the body and the entering of the spirit into the eternal presence of Allah. They also form a circle and repeat the Shahada (la ilaha illallah)
The repetition of the name of Amitabha Buddha, was greatly popularized in Japan by a Buddhist monk named Genshin, who was influenced by both Chinese and Indian texts. He wrote that the one who repeats the name of Amitabha Buddha before death, will enter into a trance and be seated in the “lotus throne” of the Buddhist paradise. This is why the Japanese soldiers did this chant before perishing on the battlefield. As Genshin wrote:
When people who have accumulated merit from recalling the buddha (nembutsu) and who have directed their minds toward the pure land for many years are about to die, a sense of spiritual satisfaction naturally arises. This sense of peace occurs because Amitabha Buddha, in fulfillment of his original vows, along with a host of bodhisattvas and a hundred thousand bhiksus shine a radiance that appears before their eyes. …Know that at the moment the dying person in his grass hut closes his eyes, he is seating himself on the lotus throne. (Genshin, Anthology of Essential Teaching for Deliverance to the Pure Land, Seek Deliverance to the Pure Land, ed. Lopez, Jr., ellipses mine)
The lotus tree in heaven as is taught by Buddhism, is also taught in Islam, for in the Koran it speaks of the “lote tree” in the highest realm of paradise:
So did Allah convey the inspiration to His Servant what He (meant) to convey.
The heart in no way falsified that which he saw.
Will ye then dispute with him concerning what he saw?
For indeed he saw him at a second descent,
Near the Lote-tree beyond which none may pass:
Near it is the Garden of Abode.
Behold, the Lote-tree was shrouded (in mystery unspeakable!)
(His) sight never swerved, nor did it go wrong!
For truly did he see, of the Signs of his Lord, the Greatest! (Koran 53:10-18)
As the Buddhist monks and priests instilled into the Japanese soldiers the zeal to fight their “holy war,” the Sufis of the Ottoman Empire was the force behind the spirit of Jihadism for the Muslim soldiers. (See Moczar, Islam at the Gates, ch. i, p. 29) Before the Ottomans invaded Constantinople in 1453, Dervishes, or Sufi mystics, visited the tents of the Muslims and danced to the sound of the mystical and wild music as they repeated their chants, and with the harmony of lute, kaval, drum and voice, they instilled in the warriors the fearlessness of death and the hope of the gardens of paradise where flowed rivers of wine and where reposed the black eyed and voluptuous virgins. (See Gibbon, Decline and Fall, lxviii, pp. 1208-1209)
Jalal al-Din Rumi, the most influential of all Sufi writers in the history of Islam, wrote that one could successfully build empires, obtain victories in battles, take the lands of others and pillage their property, if he practices ascetic Sufism of the Dervish, or “the way of poverty” as he called it in a discourse entitled, “The Company of dervishes,” in which he wrote:
The way of poverty is a way for you to attain all your hopes and desires. Whatever you have longed for will certainly come to you this way. The conquests of armies, victory over the enemy, capturing land and property, superiority over your contemporaries, elegance of speech and writing or anything else. When you have chosen the way of poverty all these things will come to you. …When you enter the world of poverty and practice it, God most High bestows kingdoms and worlds on you which you could never have imagined. (Rumi, The Company of dervishes, ed. Rogers, ellipses mine)
Similarly, in Mahayana Buddhism (the Buddhism Japan upholds) there is the belief that if a king upholds true Buddhist teachings (Dharma), then the Buddhist “Four Heavenly Kings” (considered to be gods) will exalt that king to be the king of all kings. In the Suvarnaprabhasottama Sutra, or the Golden Light Sutra, one of the most popular Buddhist scriptures in Japan, it reads that it is the king’s position to govern through Dharma, and if he does this efficiently, he will be ascended above all kings and the most powerful of sovereigns:
We cause all gods, dragons, …demons and spirits, as well as all human kings to govern the world by means of this true dharma and to expel and keep in check all the evils. …World-Honored One [the Buddha], if there is a person who receives, upholds, reads and recites this sutra, and a king should make offering to, venerate, honour and practice it, we will cause that king to be revered and honoured as the foremost among all kings, and to be praised together by the kings of all these other lands. (Golden Light Sutra, Chapter on the Four Divine Kings, ed. Lopez, Jr.)
Buddhism, just as in Islam, believes in a unification between Ins (humankind) and Jinn (demonkind), to rule the earth under a one world religion, so in the Dharma as we can see in the text just quoted where it speaks of how “demons and spirits” and “human kings” are to govern the world by means of this true dharma”.
This connection between Sufi Islam and war was further illustrated by Rumi when he explained that to wage jihad is an act of worship and Sufism unto itself. He explains this by telling a story in which the Parvana (or chief minister) sends a message to his Sufi master on how his battle against the Mongols is keeping him from doing meditation, saying “My heart and soul are intent upon serving God night and day. But owing to my preoccupation with Mongol affairs, I am unable to perform that service.” The Sufi master replies:
Those works too are service done for God since they are the means of maintaing peace and security for the people of Islam … You have sacrificed yourself, your possessions and your physical well-being to bring inner tranquility to their hearts. Because of that Muslims can peacefully obey God’s will. This too is serving God. (Rumi, Service done for God is proof of divine favor, ed. Rogers)
The Janissaries, the most vicious and toughest warriors of the Ottoman Empire, and who truly were the ones fortifying the entire empire and keeping control of its provinces, were part of the Sufi Bektashi Order. (See Yanis Toussulis, Sufism and the Way of Blame, ch. 6, p. 95)
Here is a modern video showing the Bektashi chant:
In the United States there are Sufi leaders declaring the coming of an Ottoman Caliphate. For example, Lokman Effendi, a popular Sufi leader in America, has affirmed that the Mahdi will lead the Ottoman Empire and wipe out 7/8 of the population.
All of these examples illustrate how involved Sufism was within Islamic warfare, in the Ottoman Empire, and how it will be just as influential when the Ottoman Empire revives. To illustrate to you the major religious drive behind Erdogan’s plan to revive the Ottoman Empire, here is a video of the most prominent Sufi ideologue of Turkey today, Nazim Kibrisi giving a speech declaring the restoration of the Ottoman Empire, with Erdogan and many other prestigious politicians in the very large audience of the Turkish Student Union, with thousands upon thousands of students cheering in the background:
BUDDHISM IS STILL DANGEROUS TODAY
Sufism will be the religious system of the revived Ottoman Empire, and Buddhism will be the religious force behind the revived Imperial Japan. One can see the influence of Buddhism in the Japanese government even today.
Shoshu Hirai is 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”
Notice how it says that the Zenshoan temple was also a place where former prime minister Yasuhiro Nakasone meditated. Abe and his party just recently appointed his son Hirofumi Nakasone, to chair a commission established to “consider concrete measures to restore Japan’s honor with regard to the comfort women issue.”
Hirofumi is the son of Yasuhiro Nakasone, who served as Japan’s prime minister from 1982 to 1987, and who also served as lieutenant paymaster for Japan’s Imperial Navy. He conducted a horrific tyrannical system: he organized “comfort” stations (iansho) throughout Asia in which Japanese soldiers would rape women, similar to what ISIS does today. He did this in order to curb the “sexual misconduct,” fighting and gambling amongst the ruffian soldiers. In his memoir Yasuhiro wrote:
It was a large unit of over three thousand men. Before long, there were soldiers and naval civilian employees who attacked local women or who gave themselves over to gambling. For these men, I went to great lengths and even built comfort stations. In fact, they packed into them like sardines. (Yoshiaki Yoshimi, Comfort Women, ch. 6, p. 87)
This former Japanese prime minister, Yasuhiro Nakasone, wrote a book called Japan — A State Strategy for the Twenty-First Century, in which he described how politicians in Japan consulted Zen Buddhist priests, and how he himself practiced Zen meditation:’
In the past, some politicians made a point of meeting regularly for dinner with philosophers and Zen priests in order to listen to their views. They would pay heed, for example, to what was said by Zen master Seki Bokuo or by Hashimoto Gyoin the chief priest of Nara temple, or by Yasuoka Seitoku. Politicians from Confucian backgrounds had a desire to find the truth and I tried to emulate this through Zen meditation. (p. 63)
The man who helped organize centers of mass rape for the Japanese military, was also a practitioner of Zen Buddhism, and after WW2 he served as Japan’s prime minister, and now his son is in the government covering up for the mass rapes his father and others did. The connection between Buddhism and tyranny are all found in this observation, and now that this evil man’s son is working within the government to cover up for Japan’s sinister past, this should compel us to, firstly, be concerned about Japan, and secondly, to study on the dangers of Buddhism.
If even in such recent times as the 1980s Buddhism was influential in the government, then it surely will be influential in the Japan of our time. In a recent interview Shinzo Abe promoted the ritual of Zen meditation, saying:
…it’s important for people to come up with ways — Zen meditation or others — to release their stress with their own efforts.
While this may seem to be what modern Americans perceive as harmless meditation, one must understand what the political philosophy of Zen consists of, and what it means to idealists such as Abe and those like him.
Before deeming his promotion of Zen meditation as mere talk of one’s nominal hobby, we must understand that Shinzo Abe is a very religious man, his own inclinations being seeped into Japan’s Shinto Buddhist ideology.
After a failed political career in 2007, Abe was told by an associate that he should make a religious pilgrimage to the Shinto Buddhist site of Kumano Sanzan, which consists of three temples that together enshrine three revered mountains. The three shrines are associated by worshippers with the three buddhas, “Amida-nyorai”, “Yakushi-nyorai” and “Senju-kannon”. It was here where Abe is said to have experienced a religious ‘awakening.’
There was a religious activity done by Shinzo Abe in April of this year, in which he sent a message to the Koyasan Okuno-in Buddhist temple. In this temple there is a shrine which is believed to be a house of the souls of 1000 “Showa martyrs.”
Showa is the name given to the Emperor Hirohito, who led Japan against America in WW2, and for whom the Japanese soldiers fought, killed, and died. Hirohito, or Showa, was worshipped as a literal god, and the souls of those who died for them — the Showa martyrs — are revered as ‘kami’ or gods who live in the shrine. A number of these “martyrs” were actually convicted of war crimes.
In other words, Shinzo Abe sent a message to commend the souls of those who fought and killed Americans, and who he adulates as literal gods or divine beings.
Imagine if the Chancellor of Germany worshipped the souls of dead Nazis who killed Jews and called them gods. The whole Western world would be in up in arms. But because the moderns refuse to attack the pagan religions of the East, the Japanese get a free pass to worship and venerate the souls of mass murderers who butchered Americans and other people.
The current ruling party of Japan, the Liberal Democratic Party, is jointly ruling with the New Komeito Party, a Buddhist political party that was founded by Nichiren Buddhists in the 1930s. The party consist of mainly Nicherin Buddhists who are members of a fanatic Buddhist cult called Soka Gakkai. And every president of the Komeito Party, past and current, are members of Soka Gakkai.
On the cult’s official website it states, that “Soka Gakkai in Japan is the main endorsing body for the New Komeito Party”.
The Buddhist cult is very powerful and wealthy, and owns most of the land around Shinanomachi Station in Shinjuku, Tokyo, and most of the businesses in that area advertise Gakkai affiliation
The Soka Gakkai cult revolves around its single leader, Daisaku Ikeda, and functions in ways akin to the Church of Scientology. In 1999, Seizaburo Sato, deputy director of the National Graduate Institute of Policy Studies, described the cult as such:
What we are talking about are not open organizations or democratic structures, but something like a Communist Party or worse… We are dealing with a dictatorship built around the person of one man.
The Soka Gakkai cult is based on the teachings of Nichiren, a Buddhist authority whose instructions became eminent and very influential in Imperial Japan. He maintained, being in accordance to Buddhist policy, that Buddhism must be the religion of the state, and that those who taught contrary doctrine should be punished, even by death. His social contract is very parallel to Islam’s sharia code or blasphemy law.
Nichiren inculcated this teaching in his book, Rissho Ankoku Ron, or On Establishing the Correct teaching for the Peace of the Land.
The Sokka Gakkai does not shy away from this book, and in fact endorses it as a main influence to their organization. In their official website they write:
SGI [Sokka Gakkai International] members strive to put into practice the teachings of Nichiren and to advance the ideal of rissho ankoku [On Establishing the Correct teaching for the Peace of the Land] in order to help build the foundations of a peaceful world.
Let us see what it says in this book, and how the statements within are a justification for tyranny and violence. In Imperial Japan, the emperor was worshipped as deity. According to Nichiren, worshipping all of the Buddhas fortifies and maintains the power of the emperor:
Now when I use the five types of vision to clearly perceive the three existences, I see that in their past existences all the rulers served five hundred Buddhas, and that is the reason that they were able to become emperors and sovereigns.
Nichiren recounts how past Buddhist princes punished opponents of Buddhism, and praises this suppression as the maintainer of collective Buddhist worship throughout the society:
Prince Jogu, having put down the rebellion of Moriya [an opponent of Buddhism], proceeded to construct temples and pagodas. Since that time, from the ruler on down to the common people, all have worshiped the Buddha images and devoted their attention to the scriptures.
Punishment upon opponents of, or preachers of doctrines contradictory to Buddhism by the state, are justified by Nichiren not by his own reasoning, but by Buddhist scripture itself. He quotes a statement from Buddha on how, in a former life, he put to death Hindu Brahmans for teaching doctrine contradictory to his, a measure equal to what Muhammad did:
When I heard the Brahmans slandering these correct and equal sutras, I put them to death on the spot. Good men, as a result of that action, I never thereafter fell into hell.
In this same book, Buddha is quoted as saying:
Good men, if someone were to kill an icchantika [a slanderer against Buddhism], that killing would not fall into any of the three categories just mentioned.
This is what is quoted and affirmed in Nichiren’s book, and it is this same book that the Soka Gakkai upholds as their doctrine, and it is the same book that the New Komeito Party, which jointly rules with Shinzo Abe’s party, maintains as true doctrine. Just as the Muslim Brotherhood and the Muslim Sufis want to rule the world with the Koran, Shinzo Abe and those ruling with him, want to rule the world through the Buddhist scriptures, especially the book of Nichiren.
Nichiren continues to quote the words of Buddha when he commands that the state must protect, through his power and authority, his teachings and doctrines:
In the Benevolent Kings Sutra, we read: “The Buddha announced to King Prasenajit, “Thus I entrust the protection of my teachings to the ruler of the nation rather than to the monks and nuns. Why do I do so? Because they do not possess the kind of power and authority that the king has.
Since both the Soka Gakkai cult and the New Komeito Party affirm this book, and wish to advance its cause, it is thus only natural that they aspire to use the state as a means to advance political Buddhism, just as the Muslim Brotherhood in Egypt and Recep Erdogan in Turkey want to use the state to advance Islam.
By what means, according to Buddha, must the state enforce Buddhism? Nichiren quotes Buddha’s command that the defender of Buddhism must use blades, lances, and other arms:
Good man, defenders of the correct teaching need not observe the five precepts or practice the rules of proper behavior. Rather they should carry knives and swords, bows and arrows, halberds and lances.
Notice how the Buddha specifies that the soldier of Buddhism does not need to “practice the rules of proper behavior.” This means that they can rape, pillage, slaughter and it doesn’t master as long as they are protecting the Dharma or true teaching. This is why the Japanese soldiers committed horrific atrocities in the name of advancing the Dharma. This is the same mentality of the Muslims. In fact, Muhammad teaches that you don’t have to follow morality if you are fighting holy war.
Abe and his party want to revive Imperial Japan and control East Asia; they are striving to control the government to achieve this diabolical aspiration, just as their predecessors desired.
For the Japanese, WW2 was about one mission: controlling the world under a Japanese Buddhist utopia. For those who refuse to believe this, read the words of Zen master Yasutani Haku’un, a very influential Buddhist in WW2 Japan, who in 1943 expressed the desire of the war, to destroy the United States and Britain, and to configure a Buddhist “new world order.” He also said that the war and the mission to expand the Japanese empire was indeed a Buddhist mission, not a secular one.
Not only this, but he as well pushed for the state to send out Zen Buddhist missionaries to show people how extraordinary Japan and its culture was. His words read as follows:
Asia is one. Annihilating the treachery of the United States and Britain and establishing the Greater East Asia Co-prosperity Sphere is the only way to save the one billion people of Asia so that they can, with peace of mind, proceed on their respective paths. Furthermore, it is only natural that this will contribute to the construction of a new world order, exorcising evil spirits from the world and leading to the realization of eternal peace and happiness for all humanity. I believe this is truly the critically important mission to be accomplished by our great Japanese Empire. …It is impossible to discuss Japanese culture while ignoring Buddhism. Those who would exclude Buddhism while seeking to exalt the Spirit of Japan are recklessly ignoring the history of our imperial land and engaging in a mistaken movement that distorts the reality of our nation. In so doing, it must be said, such persons hinder the proper development of our nations’s destiny. For this reason we must promulgate and exalt the culture of our imperial land, thereby reverently assisting in the holy enterprise of bringing the eight corners of the world under one roof. (Yasutani, Dogen Zenji to Shushogi, pp. 1-2, in Victoria, Zen War Stories, ch. 5, pp. 69-70, ellipses mine)
Yasutani had a plan to send Buddhist missionaries to evangelize to other countries with the intention of bringing the world under a Japanese Buddhist empire, and after the war he took part in this very mission himself. After the war, in the year 1962, Yasutani traveled to the United State where he would preach Buddhism to the empty-minded westerners, and he would eventually become one of the most significant and prominent introducers of Buddhism into America.
All of the people in America who ended up following him, who still follow his teachings, and who teach his insidious precepts, are in fact advancing the cause of reviving the Japanese empire, deceiving people into thinking Japan has a beautiful and peaceful culture, and that Buddhism is some tranquil and passive religion. These people are just as wicked and evil as those who teach Islam is a religion of peace. All of these are the devil’s agents, who teach that we should forget Japan’s bloodthirsty history, and that we as a civilized society should all of a sudden accept this diabolical system.
Those who promote Buddhism in America are Satan’s puppets, paving the way for humanity to think that Japan is a friend, while the Japanese plan to restore the old horrors they did during WW2, and complete them. If an American admires Buddhism, know that he follows the religion of Satan, and not only this, but the religion of an enemy who massacred millions, and was so evil and threatening that the US had to attack them with two nuclear bombs.
BUDDHIST ENLIGHTENMENT AND SUFI ENLIGHTENMENT LEADS TO DESTRUCTION
There is a strong parallel between the sufi concept of “fana” and the Buddhist idea of “enlightenment” or “Buddha nature.” Both express an indifference, and really a hatred, for the human body, and aim at bringing man into a state of “annihilation,” or complete selflessness wherein all human sentiments are obliterated, and the man becomes soulless, callous, without emotions — a machine. While Zen Buddhists and Sufis try to portray their doctrines as “compassionate,” the history of their religions’ roles in wartime Japan and the Ottoman empire, speak of stories of the utmost of cruelty, by men completely void of human affections, and “annihilated souls.”
Love itself is a sin in Buddhism, because, to Buddha, all suffering is caused by desire, and love most definitely is both a desire and a cause from desire. The Japanese monk, Kukai, who was a pioneer in bringing Buddhism into Japan, and the founder of the Shingon or “True Word” school of Buddhism, wrote that love is a delusion, and that one meditates in order to cast away the sentiment of love, and all forms of attachment:
You incessantly ponder and train yourself in the teaching gate of great Vajrasattva’s fivefold secret yoga [the meditative knowledge that transforms the four principle forms of delusion — desire, attachment, love and gratification — into four female bodhisattvas personifying, respectfully, aspiration, commitment, compassion and bliss in benefiting beings, the four paths by means of which Vajrasattva’s pure enlightenment mind engages in its saving activities]. (Kukai, One’s Body, ed. Lopez, Jr.)
Linji Yixuan, founder of the Linji school of Zen Buddhism in China, taught the “reversal of all values,” or really, moral relativism, and preached such an extreme detachment from love, that he once said:
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! (Paul Demieville, Buddhism and War, trans. Michelle Kendall, as part of Michael K. Jerryon and Mark Juergensmeyer, Buddhist Warfare, 1, p. 42)
This emphasis on detachment is so strong within Buddhism that it can enable one even to kill his own parents. One of the best examples of this within Buddhism is when the Buddhist king Ajatasatru murdered his father Bimbisara, and Manjusri, the infamous disciple of the Buddha himself, excuses his murder by saying that the thoughts which drove him to commit patricide “did not undermine the essential purity of his mind (citta-mula-visuddhi).” (Paul Demieville, Buddhism and War, trans. Michelle Kendall, as part of Michael K. Jerryon and Mark Juergensmeyer, Buddhist Warfare, 1, p. 42)
This detachment from love, and all other attachments, that makes one so callous that he will murder his parents without remorse, is also within Sufi Islam. For one, Rumi recounts a story in which a Sufi prophet named Bayazid is asked by God as to what he desires, and he replies that he wants to be absent of all desire. Rumi then concludes that desire is the cause of all suffering, just as Buddhism teaches. As Rumi writes:
God most High said to Bayazid, “What do you desire, Bayazid?”
He answered, “I desire not to desire. …
All suffering arises from the fact that you desire something and that desire cannot be attained. But when desire ends, all suffering ceases.” (Rumi, A state of perfect union and unity, ed. Rogers)
Rumi, in another discourse, tells the story of how Umar ibn al-Khattab received enlightenment, or “fana,” when a beam of light shot from Muhammad and pierced his heart. After this spiritual ‘awakening,’ Umar desired so intensely to “obliterate” or “consume” himself into Muhammad, that he took a sword and beheaded his father and offered him up as a sacrifice to Allah for his sins:
At the very moment ‘Umar entered the door of the mosque he saw an arrow of light fly down from Muhammad and pierce his heart. He uttered a loud cry and fell down unconscious. In that moment love and passionate attachment were born in his soul. Because of that great love and the power of his affection, he wanted to be obliterated and consumed in Muhammad. “Prophet of God,” he said, “offer me the faith and speak that blessed word, that I may hear.”
And having become a Muslim, he said, “In thanksgiving and in expiation for having come against you with a naked sword, henceforth I will give no quarter to any man I hear speaking improperly of you. With this sword I will strike his head from his body.
As ‘Umar was coming out of the mosque, he suddenly encountered his father. His father said, “You have changed your religion!”
‘Umar immediately cut off his head and walked on holding the bloody sword.” (Rumi, The intention of God may be something else, ed. Rogers)
Rumi recounts a story in which a Hindu boy is taken prisoner by the Muslim tyrant Mahmud, and in turn weeps since he misses his mother and father. Rumi then says, “The mother and father are your attachment to beliefs and blood-ties and desires and comforting habits. Don’t listen to them! They seem to protect, but they imprison. They are your worst enemies. They make you afraid of living in emptiness.” In other words, your parents, or any relations, are your enemies they keep you away from spiritual enlightenment.
This “emptiness” that Rumi speaks of is utter detachment from the body and the sentiments, including love. He considered all of this to be an illusion, writing in one poem:
No one who really loves, loves existence. (Emptiness and Silence: The Night Air, the Food Sack, in Barks, Essential Rumi, p. 29)
Hisham Kabbani, amongst the most well known of Sufi teachers, says that when the Muslim reaches fana, or annihilation, he becomes, as in Buddhism, “nothingness”:
The station of extinction, maqam al-fana, is one of the primacy stations on the Path of the Sufi towards the state of perfection, maqam al-Ihsam. This station in fact is the first target of the seeker as he moves on the way of spiritual wayfaring, and while not the ultimate final destination, its attainment is considered the first foothold into the Garden of Sainthood — for one who reaches this has become of the Elect. It is for this reason that many identified this section as the final goal and declared that one who attained it had in fact achieved ultimate felicity, complete nothingness. (Kabbani, Guidebook, intro, p. 16)
Sufism is the religion of death; it hates humanity and God’s creation, mankind, who God made in His image. Rumi praises the end of human existence, when he adulates the callous state of “emptiness” which Kabbani speaks of:
Praise for the emptiness that blanks out existence. Existence: this place made from our love for that emptiness! Yet somehow comes emptiness, this existence goes. Praise to that happening, over and over! For years I pulled my own existence out of emptiness. Then one swoop, one swing of the arm, that work is over. Free of who I was, free of presence, free of dangerous fear, hope, free of mountainous wanting. (Rumi, Emptiness and Silence: The Night Air, trans. Coleman Barks)
Sufism teaches that the world, including all human existence, is an illusion, and that it is the goal of the Sufi to escape into the ultimate reality, which is the annihilation of the self and the emersion into Allah. As Sufi authorities as-Sayyid Nurjan Mirahnadi and Dr. He’dieh Mirahmadi,
The default condition of mankind is immersion in the illusion of this world. For the uninitiated, that illusion is reality — the material world of the senses is all that exists. However, as we progress along the path of spiritual development, our understanding of reality changes. We learn that this world is completely unreal. We come to understand that there is another reality — an authentic reality — behind this realm of illusion, a reality from which we are veiled, but which, nonetheless, is the only reality that really matter to us. Once we reach this level of understanding, once we come to accept the illusory nature of the world around us and begin to discern the reality that lies behind it, we begin searching for a doorway through which we can pass out of this realm of delusion into the realm of realities. Sufi meditation is that doorway. Through Sufi meditation, we detach ourselves from this false world and immerse ourselves in reality. …Sufi meditation may then be seen as a mental approach whose ultimate goal is to allow the seeker to travel this world to illusion to the Divine Presence. (as-Sayyid Nurjan Mirahnadi and Dr. He’dieh Mirahmadi, The Healing Power of Sufi Meditation, ch. 1, pp. 35-38, ellipses mine)
FANATICS ARE STILL IN JAPAN
Former Prime Minister, Yasuhiro Nakasone, who was in office just in the 1980s, and also established rape centers throughout Asia, in his book, refers to his most favorite Buddhist scripture, or sutra:
My one and only sutra was the Shobo Genzo of the high priest Dogen. (Yasuhiro, The Making Of The New Japan, p. 230)
What many don’t know is that this book, the Shobo Genzo, and the writings of the author, Dogen, were very influential in the ideology of Imperial Japan. The book that Yasuhiro refers to stresses a lot on one disregarding or casting aside the body, and the self, to become without self and thus detached from the moral conscious. For example, Dogen, in the “one and only sutra” of Yasuhiro, says
To learn what the True Self is, is to forget about the self. To forget about the self is to become one with the whole universe. To become one with the whole universe is to be shed of ‘my body and mind’ and ‘their bodies and minds’. The traces from this experience of awakening to one’s enlightenment will quiet down and cease to show themselves, but it takes quite some time for all outer signs of being awake to disappear. (Dogen, Shobo Genzo, On The Spiritual Question as It Manifests Before Your Very Eyes)
Such an idea proved to be helpful to soldiers who wanted to be ‘detached’ from any guilty conscious when partaking in the slaughter of people throughout Asia. In fact, this belief in severing oneself from the body and the mind was the foundation the Japanese “holy war” and the imperial nation’s suicidal ideology. Ichikawa Hakugen, a very prominent Buddhist priest in Japan who had quite influential position during WW2, explained in article, written in 1942 and entitled “War, Science, and Zen,” about how Dogen’s emphasis on detachment of the body and mind was a foundational tenet for Japan’s ideology:
The words [of Zen master Dogen] discuss the “falling away” of body and mind of both oneself and others. A truly solemn battle must be one in which one conquers not only the evil within the enemy, but within one’s own side as well. A conflict which thoroughly incorporates within itself defense, penitence, and liberation, is one that is worthy of the name “holy war.” By protecting oneself one can truly save others, and through saving others one can undoubtedly be saved oneself. It is in such a war that the “sword which kills” can, at the same time, be the “sword which gives life.” It is the creativity which emerges from tragedy that gives the title “holy war” its appropriateness. (September 1942 issue of Daihorin, p. 139, in Victoria, Zen at War, ch. 10, p. 171)
Hakugen explained that this “holy war” was in fact what Japan was doing in WW2:
“The current war is a fight for ‘eternal peace in the Orient.'” (September 1942 issue of Daihorin, p. 135, in Victoria, Zen at War, ch. 10, p. 171)
Hakugen never truly repented from his ideological involvement in Imperial Japan. After the war, in the year 1951, he expressed his admiration for the fanatical Japanese movements that were for the restoration of a militaristic Japan and the worship of the emperor. Amongst these, Hakugen showed his high esteem for fanatic idealists Yamaguchi Otoya and Mishima Yukio, both absolute pagan radicals who wanted Japan to return to its pre-WW2 state, and strived for the restoration of the worship of the emperor:
Those organization which are labeled right-wing at present are the true Japanese nationalists. Their goal is the preservation of the true character of Japan. There are, on the other hand, some malcontents who ignore the imperial household, despise tradition, forget the national polity, forget the true character of Japan, and get caught up in the schemes and enticements of Red China and the Soviets. It is resentment against such malcontents that on occasion leads to the actions of young [assassin] Yamaguchi Ojiya or the speech and behavior of [right-wing novelist] Mishima Yukio. (Ichikawa, Fashizumuka no Shukya, p. 16, in Victoria, Zen at War, ch. 10, p. 171)
Both Yamaguchi and Mishima were active in the 1960s, both were very adroitly working for the revival of imperial Japan, and both committed ritual suicide. Yamaguchi, in the year 1960, stabbed to death Asanuma Inejiro, leader of the Socialist Party of Japan, and there is footage of the heathen shoving a long blade into the victim’s gut:
While he was in his prison cell, he wrote on the wall, “seven lives for my country”, the last words of the samurai Kusunoki Masashige, who would be the patron of the kamikazes in WW2, and then hung himself with his bed sheet.
Yukio Mishima, the other fanatic who was favored by the Buddhist monk Hakugen, formed his own private army, called Tate no Kai, or the Shield Society, which trained alongside Japan’s Self-Defense Forces. In November of 1970, Mishima attempted to start an uprising amongst the Japanese soldiers of the Self-Defense Forces, and when this failed, he committed seppuku, or ritual suicide in which he thrusted a sword into his belly, and had one of his followers subsequently decapitate him. (See Victoria, Zen At War, Notes for ch. 10, n. 42, p. 209)
Yukio was a fanatic worshiper on the emperor, writing in one of his novels an expression of worship and the high esteem for suicide for the cause of the emperor:
Japan from the ancient days has been a land whose character was to reverence His Sacred Majesty, a harmonious land where the Emperor was held to be the head of the vast family that was the Japanese people. Here, I need hardly say, is the true image of the Emperor’s Land, a nation character as everlasting as heaven and earth. …once the flame of loyalty blazed up within one, it was necessary to die. (Mishima, Runaway Horses, p. 393)
What we learn from stories like this is that even now, the Japanese still have many fanatics who want to revive Imperial Japan. If you say this to Americans, they do not believe you. If you were to say that Egypt in the 1920s was going to end up under the Muslim Brotherhood, people would not have believed you either, because Egypt was so Western. But, in those times you had fanatics; they tried to push their agenda, and they did assassinations here and there, and with enough effort, they eventually brought Egypt to what it is today. The same can be said about Japan: while they are many moderated in Japan, there are still a substantial amount of fanatics, and they have been there even after WW2, and they have been continuing on in their campaign, and now they are seeing their agenda coming to fruition on account of Abe and his administration, and as well through the liberty America is giving Japan.
MUSLIMS WILL WORSHIP THE ANTICHRIST AS THE BUDDHISTS WILL WORSHIP THE EMPEROR
Mishima, in such a recent time as the 1960s, was only reviving what was believed in Japan for millennia, and it was this ideology that was violently held onto during WW2. Lieutenant Colonel Sugimoto Goro, one of Japan’s most famous soldiers, and a Buddhist scholar, connected the worship of the emperor with the Buddhist idea of destroying the self, affirming that one must cast aside his self for the glory of the emperor:
The emperor is identical to the Great [Sun] Goddess Amaterasu. He is the supreme and only God of the universe, the supreme sovereign of the universe. All of the many components [of a country] including such things as its laws and constitution, its religion, ethics, learning, and art, are expedient means by which to promote unity with the emperor. That is to say, the greatest mission of these components is to promote an awareness of the nonexistence of the self and the absolute nature of the emperor. Because of the nonexistence of the self everything in the universe is a manifestation of the emperor. (Sugimoto, Taige, pp. 23-25, in Victoria, Zen at War, ch. 8, p. 117)
The Japanese saw the emperor as divine, and all of creation by manifestations of him. And so, the Sufi, sees all of the universe as manifestations of God, as one Sufi texts says,
God is the Light; its manifestations, the universe
Unification is this, the rest is illusion and tall talk. (In Valiuddin, Quranic Sufism, ch. 3, p. 43)
Since we are all manifestations of the divine, then all those who do away with the self essentially become God, because their existences become nonexistent as they are absorbed into the only one that exists, God. With the Japanese, everyone who severed their self and absorbed themselves in the self of the emperor, became the divine emperor, this is why Sugimoto said:
In front of the emperor their self is empty. Within the unity of the sovereign and the people, the people must not value their self, but value the emperor who embodies their self. (Sugimoto, Taige, pp. 23-25, in Victoria, Zen at War, ch. 8, p. 117)
With the Sufis, one who annihilates his self becomes God. This is why Jalal al-Din Rumi, by far the most prestigious sufi in Islam’s entire history, said:
Remember the famous utterance of al-Hallaj, “I am God.” People think that to say “I am God” is a claim of great pretense and spiritual arrogance. It is actually a claim of extreme humility. “I am God” means “I do not exist.” He is all, everything is He, existence is God’s alone. I am without existence, pure non-existence. I am nothing.” “I am God” is not a claim of great pretension, it is a claim of extreme humility. There is more humility in this than any supposed claim to greatness, but people do not understand the inner meaning. When a man acknowledges his servitude to God, he is aware of his being a servant. He may see himself as a devoted servant of God, but he still sees himself and his own actions as apart from the one reality of God. He is not drowned in the Ocean of Divine Unity. Drowned is he in whom there is not separate motion or mobility. Drowned is he whose movement is the movement of the water. And so it is with the enlightenment ones, those who declares, “I am God.” Anyone who says “I am the servant of God” asserts the reality of two existences, one for himself and the other for God. But he who says “I am God” — and has realized the deepest levels of unity within his being — has seen through the illusion of his existence. He knows from the experience of unity that his own separate existence is nothing but an illusion. Knowing that, he casts its former selfhood upon the winds of oblivion. (Rumi, Hearts bear witness one to another, in The Complete Discourses of Jalal al-Din Rumi, discourse 11, p. 75, ed. Louis Rogers)
The Antichrist will show “himself that he is God” (2 Thessalonians 2:4), and because he will be Muslim ruling over the Sufi Ottoman Empire, he will be of the Sufi school, reaching a state of spiritual annihilation and declaring, “I am God.” The whole Muslim world will revolve around him, worship him, and cut off their self to be absorbed into his self. The Japanese, on the other hand, will worship their emperor as god, and all the Japanese who will fanatically follow him will cast away the self to be subsumed into the self of the emperor, and they will destroy themselves and others for his cause.
BUDDHISM AND SUFISM LEAD TO SUICDE AND THE ABSENCE OF MORALITY
This emphasis on destroying oneself, and in the process, destroying others, can be traced back to Buddhism itself. In one of the most authoritative texts of the Mahayana school of Buddhism (the school Japan adopted), called the Mahayana Shraddhotpada Shastra, or the “Awakening of Faith,” there is a litany of reversals: destruction is not destruction, lost is not lost, everything is placed in a most confusing paradox. For example in one text it says:
No matter what the phenomena or the conditions may be in the Saha world they are reflected in the mirror of the Mind’s pure Essence with perfect trueness and impartiality. There is nothing that enters and nothing that departs, there is nothing that is lost nor destroyed for in the true Essential Mind all conception are of one sameness that in its suchness abides unchanged and permanent. (Awakening of Faith, part 3, section 1, ed. Goddard)
Since there is no destruction, when destruction is indeed inflicted, the inflictor does not need to feel guilty, because to destroy and to destroy is all the same. There is avery authoritative book of the Buddhist canon, called the Maha-prajna-paramita-hridaya, or the Heart Sutra (Hannya Shingyo in Japanese), and it was a very popular text for Japan, in both WW2 and today. For example, the colonel Tsuji Masanobu, who played an instrumental role in attacking the British in Singapore in 1942, memorized the entire Heart Sutra in just three days. (Victoria, Zen War Stories, ch. 10, p. 173) Before going into China in 1931, where the Japanese would slaughter millions of Chinese people and conduct massacres the horrors of which are beyond horror, Sugimoto consulted with his his Zen master, Yamazaki Ekiju as to what type of understanding he should have in participating in the invasion. Ekiju responded that he must read the Heart Sutra. Ekiju himself recounted the conversation:
Sugimoto asked, “Master, what kind of understanding should I have in going over there?” I answered, “You are strong, and your unit is strong. Thus I think you will not fear a strong enemy. However, in the event you face a [numerically] small enemy, you must not despise them. You should read one part of the Prajnaparamita Hridaya Sutra [the Heart Sutra] every day. This will insure good fortune on the battlefield for the imperial military. (Sugimoto, Taige, 182, in Victoria, Zen at War, ch. 8, p. 125)
Let us read the Heart Sutra and see how it influenced the savagery of the Japanese. The text is filled with sophistical reversals: fault is faultless, perfection is not perfection, all emotion is an illusion, and the body is nonexistent. In one place it states:
They are neither faultless nor not faultiness; they are neither perfect nor imperfect. In emptiness there is no form, no sensation, no perception, no discrimination, no consciousness. There is no eye, no ear, no nose, no tongue, no sensitiveness to contact, no mind. (Heart Sutra, ed. Goddard)
If there are no eyes, no ears, no fault, then what is point of feeling guilty after one has slaughterers lives? This is why Buddhism, or any religion that encourages the ‘annihilation of self’ leads to destruction, death, mayhem, because there there is no foundation for guilt, and reason to feel ashamed of evil actions. This is why the Japanese could slaughter without remorse, for the victims were nothing, there was “neither faultless nor not faultiness” as their own scriptures say. Everything most pertinent to morality and law, which is absolute truth, is dissipated into ‘nothingness.’ This utter and malicious indifference toward moral wrong and right within Buddhism was explained by the D.T. Suzuki, by far the most influential Buddhist scholar for Imperial Japan during WW2:
Zen did not necessarily argue with them [warriors] about the immortality of the soul or righteousness or the divine way or ethical conduct, but it simply urged going ahead with whatever conclusion rational or irrational a man has arrived at. Philosophy may safely be left with intellectual minds; Zen wants to act, and the most effective act, once the mind is made up, is to go on without looking backward. In this respect, Zen is indeed the religion of the samurai warrior. (Suzuki, Zen and Japanese Culture, p. 84, in Victoria, Zen War Stories, ch. 3, p. 37)
To Zen Buddhism, wrong and right, good and evil, matters nothing; what matters then is acting without thinking if the action is in accordance to the “work of the law written in their hearts” (Romans 2:15) In other words, one can kill, rape, pillage, all he wants, without feeling an ounce of guilt, because he must act on his wicked inclinations “without looking backward.” Killing was not killing, to the Japanese Buddhists, but in fact, an act of Buddhist “compassion.” This just shows how disordered and spiritually warped the Japanese were, and still are, in their confused religion that wants to obliterate all absolute truth and righteousness, and to such evil teachers of this false doctrine, we say with the prophet, “Woe unto them that call evil good, and good evil; that put darkness for light, and light for darkness; that put bitter for sweet, and sweet for bitter!” (Isaiah 5:20)
Sufism also reverses morality, to make darkness seem like light, and light darkness. In fact, Rumi encourages his readers to go beyond morality, or the concept of right and wrong. In one of his sickening poems, he says
Out beyond ideas of wrongdoing and right doing, there is a field. I’ll meet you there. (Rumi, Spring Giddiness: Stand in the Wake of This Chattering and Grow Airy, Great Wagon, in Barks, Essential Rumi, p.36)
In another one of this disgusting works, Rumi declares that his body and his soul, are nothing, that he is non-existent:
I do not exist, [I] am not entity in this world or the next, did not descend from Adam and Eve or any origin story. My place is placeless, a trace of the traceless. Neither body nor soul. (Rumi, Emptiness and Silence: The Night Air, Only Breath, in Barks, Essential Rumi, p. 32, brackets mine)
Rumi said this of the material world:
It is counterfeit, a reflection and pale imitation coming from elsewhere and reflecting that other world. This material world, which is merely foam, is false coin and gilded. This world, a mere flock of foam upon the sea, is merely an imitation. It is valueless, counterfeit and without worth. (Rumi, Words are but the shadows of reality, ibid, discourse 2)
Rumi expresses his disdain for the human body and tells his readers that they should have no esteem for it, that they should disconnect from it, that the body is a deception, an illusion, and that one should sacrifice the body:
Why do you have so high a regard for this body? What connection do you have with it? You exist without it, you are constantly without it, you are constantly without it. If it is night, you have no care for the body. If it is day, you are preoccupied with other affairs. You are never with the body. Seeing that you are not concerned with it for a single hour but always elsewhere with other concerns, why do tremble so over his body? Where are you and where is the body? “You are in one valley, and I am in another.” This body is a great deception; it thinks it is dead, and it is dead too. Tell me again, what connection do you have with the body? It is a great trick of magic. When they became aware of this, Pharaoh’s magicians sacrificed their own bodies. They understood they existed without the body, that the body had no connection to them. Abraham and Ishmael and all the prophets and saints, having become aware of this became indifferent to the body, even whether it existed or not. (Rumi, A guardian within you, ibid, discourse 66)
This hatred of the body, and detachment from mortal sentiments, leads to an absence of compassion, and indifference to human suffering. Rumi again emphasis this need to be “nothing” and “emptiness” when he writes:
Who are we then in this complicated world-tangle, that is really just the single, straight line down at the beginning of Allah? Nothing. We are emptiness.
In a 2008 speech, Shinzo Abe’s Zen priest, Hirai, stated a point of Zen doctrine that is, though brief, explicitly exemplary of this very destructive belief that most definitely a part of Abe’s religious convictions:
In Buddhism, “If one thinks it exists, then it exists; if one thinks it does not exist, then, it does not exist”.
So, if one kills and does not think he is killing, then he is not a murderer and is innocent. This is the evil and demonic nature of Buddhism, and it is still believed by fanatics like Abe and his ilk. This idea that to kill is not to kill, was promulgated by the infamous Japanese Zen master Yasutani Haku’un, who helped bring Buddhism into the United States, answering a question on whether or not its permissible to kill Japan’s enemies:
Those who understand the spirit of the Mahayana precepts should be able to answer this question immediately. That is to say, of course one should kill, killing as many as possible. One should, fighting hard, kill everyone in the enemy army. The reason for this is that in order to carry [Buddhist] compassion and filial obedience through to perfection it is necessary to assist good and punish evil. However, in killing [the enemy] one should swallow one’s tears, bearing in mind the truth of killing yet not killing. Failing to kill an evil man who ought to be killed, or destroying an enemy army that ought to be destroyed, would be to betray compassion and filial obedience, to break the precept forbidding the taking of life. This is a special characteristic of the Mahayana precepts. ( Yasutani, Dogen Zenji to Shushogi, pp. 245-6, in Victoria, Zen War Stories, ch. 5, pp. 72)
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. (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)
This belief that killing is not killing finds its origins in Hinduism. In the Bhagavad Gita, Hinduism’s most important scripture, 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? (Gita, 2.19-21)
In another place Rumi expresses this confused precept of “emptiness,” writing,
We and our existence are non-existent; You (God) are the absolutely existing One manifesting (us) the perishable ones. (In Sirajul Islam, Sufism and Bhakti, ch. iv, p. 160)
To the Sufi, creation is an illusion, a mere shadow, the “world of phenomenon and of the senses is a mere mirage” (Ibid, p. 162).
All such beliefs lead to destruction and violence, since if existence means nothing, and the human body should be to our disdain, then why hesitate in killing others, or killing ourselves. Rumi retells a story in which a Sufi Muslim is told by Allah to commit suicide, and he happily complies:
There was once a servant of God who was capable of annihilating himself for the sake of a beloved. He prayed to God for such a beloved, but this was not acceptable to the Lord. God did not accept his petition. “I do not wish you to see such a one,” came a voice. That servant of God insisted and would not stop his petitions. “O God, You have implemented this desire to me, and it will not go away.” Finally a voice came saying, “Do you desire that this should come to pass? Sacrifice yourself, and become nothing. Do not delay, depart from this world at once.” “O Lord,” the servant cried, “I am content.” And so he did, he sacrificed his life for the sake of that beloved. His desire was fulfilled. A true servant of God can possess such grace as to sacrifice his life. (Rumi, Everything is part of the One, in The Complete Discourses of Jalal al-Din Rumi, discourse 6, p. 40, ed. Louis Rogers*
Rumi, in another place, encourages the destruction of the body and affirms that the one who sacrifices himself to God should not worry or fear death, nor have any concerns for his limbs:
When a believer has sacrificed himself to God, why should he be concerned with catastrophe or danger? Why be concerned with his own hands or feet? Since he is journeying to God, what need has he of hands of feet? (Rumi, Discourse 46, ed. Rogers)
This striving to destroy the body and this perception that the world is an illusion, leads man to erase what natural affection he has within himself, and enables one to be cruel and ruthless. Massacres, suicides, kamikazes, all such evil actions sprung from peoples who held matter as evil and and an illusion; and it is expected that such actions would result in these beliefs (Sufism and Buddhism), since to see humanity as a mirage, justifies one’s desires to destroy it.
Shaku Soen, a Zen Master and the first to bring Buddhism into America, praised suicide for the sake of war and Buddhism as such:
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.
Yukio Mishima praised and ardently supported suicide for the sake of the emperor is articulated in another place where he writes:
Loyalty, I think, is nothing else but to throw down one’s life in reverence for the Imperial Will. It is to tear asunder the dark clouds, climb to heaven, and plunge into the sun, plunge into the midst of the Imperial Mind. This, then, is what my comrades and I pledge within our hearts. (In Shotaro Lida, Facets of Buddhism, p. 107)
Since existence and the body are but an illusion, why then should one care for humanity? Rumi affirmed this of the material world:
It is counterfeit, a reflection and pale imitation coming from elsewhere and reflecting that other world. This material world, which is merely foam, is false coin and gilded. This world, a mere flock of foam upon the sea, is merely an imitation. It is valueless, counterfeit and without worth. (Rumi, Words are but the shadows of reality, ibid, discourse 2)
The Heart Sutra was recited by the monks to the Japanese soldiers to help them come into the “selfless realm,” or the state of mind that enables them to destroy themselves and others. In this same Buddhist text, there is a chant that one is suppose to say: “Gate, gate, paragate, parasamgate, bodhi, svaha!” which means, “Gone, gone, gone to that other shore; safely passed to that other shore,” and in both our own time and during WW2 the Japanese recited this chant most fervently. Here is a video showing the ritual done in modern times:
An eminent monk of WW2 Japan, Omori Zenkai, captivated soldiers with his very melodious chanting of the Heart Sutra. When the general, Homma Masaharu, who was executed by the Allies in 1946 for his authoring of the Bataan Death March and for the slaughter of defenseless Catholics in the Philippines, heard Zenkai recite the Heart Sutra, he fell into a trance and state of annihilation, as he said in his own words:
I was totally captivated by his recitation of the sutras and soon entered into a selfless realm. It was not just the quality of his voice, but there was a king of power that drew me in. (Quoted in Imamura Hitoshi, Imamura Taisho Kaiso-roku, vol. 1, in Victoria, Zen War Stories, ch. 7, p. 110)
Another general, Imamura Hitoshi, heard this account by Homma, and decided to see the monk recite the sutras for himself, and when he did he too fell into a mesmerizing trance:
I became absorbed in his voice. I don’t know whether I should say I was in a selfless realm, or in a trance, but in any event I was so absorbed in the sound of his voice that I lost all sense of time and had no idea how long his sutra recitation lasted. (Quoted in Imamura Hitoshi, Imamura Taisho Kaiso-roku, p. 261, vol. 1, in Victoria, Zen War Stories, ch. 7, p. 110
Not only did Imamura hear the monk recite the Heart Sutra, but also the Japanese sutra called Shushogi, written by the Japanese monk Dogen. In this demonic book there is a line that would be used to empower the suicidal spirit of the Japanese soldiers, and it was these very words that Imamura heard the monk chant:
If the buddha is within birth and death, there is no birth and death. Simply understand that birth and death are in themselves nirvana; there is no birth and death to be hated nor nirvana to be desired. Then, for the first time, we will be freed from birth and death. To master this problem is of supreme importance.
This verse was extremely empowering for the Japanese soldiers, because since there is no birth and death, then being killed in the battlefield makes no difference. When one dies, he lives in the Buddha, this was at the center of the Japanese ideology. Yasutani Haku’un, a major figure in Japanese war ideology, and one of the major Buddhist teachers who brought Buddhism into America, pushed this spiritual practice of casting aside the self for the cause of the empire’s mission to conquer the earth, and stressed that the belief was most definitely a Buddhist one:
In the event one wishes to exalt the Spirit of Japan, it is imperative to utilize Japanese Buddhism. The reason for this is that as far as a nutrient for cultivation of the Spirit of Japan is concerned, I believe there is absolutely nothing superior to Japanese Buddhism. …That is to say all the particulars [of the Spirit of Japan] are taught by Japanese Buddhism, including the great way of “no-self” (muga) that consists of the fundamental duty of “extinguishing the self in order to reverently sacrifice oneself for one’s sovereign; the belief in unlimited life as represented in the oath to die seven times over to repay [the debt of gratitude owed] one’s country; reverently assisting in the holy enterprise of bringing the eight corners of the world under one roof; and the valiant and devoted power required for the construction of the Pure Land on this earth. Yasutani, Dogen Zenji to Shushogi, pp. 7-11, in Victoria, Zen War Stories, ch. 5, p. 70)
Moreover, in Zen Buddhism, since human life is given no high esteem, and destruction is not destruction, then suicide is also not a wrong, and not only that, it is something to be encouraged and praised. In the Buddhist scripture called the Ariyapariyesana, or “The Noble Truth,” a book attributed to the Buddha himself, the Buddha speaks of “beating of the drum of the deathless (called Dharmacakra), or those who do not die, those who sacrifice themselves live on into eternity:
I go now to the city of Kasi
To set in motion the wheel of dhamma
In a whole that has become blind
I go to beat the drum of the deathless. (The Noble Truth, ed. Lopez, Jr.)
This “dhamma” or Dharma, means teaching, and so the Wheel of Dharma is the continuation and the preservation of that teaching. This concept was believed fanatically by the Japanese in WW2, and it was associated with sacrificing yourself for the cause of continuing the Dharma, and thus becoming “deathless.” In the year 1936, the Japanese soldier and Zen master Nakajima Genjo (who just died in the year 2000), before going off to war consulted with the Buddhist monk Yamamoto Gempo. The monk pointed to a nearby water wheel and used it to illustrate that he must help the Wheel of Dharma continue on through fighting, and in the process, sacrifice his life for this cause:
Look at that water wheel, as long as there is water, the wheel keeps turning. The wheel of the Dharma is the same. As long as the self-sacrificing mind of the bodhisattva [enlightenment being] is present, the Dharma is realized. You must exert yourself to the utmost to ensure that the water of the bodhisattva mind never runs out. (Genjo, Beyond Eighty Years, in Victoria, Zen War Stories, ch. 1, p. 4, brackets mine)
Now, all of these doctrines held by the Buddhists and the Sufis — how we must all be detached from love, how we must be indifferent to morality and to all human suffering, how we must annihilate ourselves and sever our selves from our bodies, all of this is a demonic system. And look how much life was slaughtered by people to held to such religions! How much horror and cruelty! I did a whole video on cruelties of Japan here:
BOTH JAPANESE BUDDHISM AND ISLAMIC SUFISM LED TO THEIR HORRIFIC ATROCITIES
The massacres of the Japanese were merely the result of all of the millennia it had spent observing its despot ideology, and adding to it new ideas from Buddhist doctrine. All of this accumulation of insidious ideas, add to its worship of the emperor, eventually led up to the horrors that Japan would commit just in the 20th century.
The Turks were just as cruel as the Japanese. Just to give you one example of Ottoman cruelty to the Armenian Christians, here is an account from a German eye-witness:
Harpout has become the cemetery of the Armenians; from all directions they have been brought to Harpout to be buried. There they lie, and the dogs and the vultures devour their bodies. Now and then some man throws some earth over the bodies. In Harpout and Mezre the people have had to endure terrible tortures. They have had their eye-brows plucked out, their breasts cut off, their nails torn off; their torturers hew off their their feet or else hammer hails into them just as they do in shoeing horses. This is all done at night time, and in order that the people may not hear their screams and know of their agony, soldiers are stationed round their prisons, beating drums and blowing whistles. It is needless to relate that many died of these tortures. When they die, the soldiers cry: “Now let your Christ help you.” (See Bryce, The Treatment of the Armenians in the Ottoman Empire, p. 90)
The Ottomans, like the Japanese, built rape centers filled with Christian women to which Muslim solders could enter as they pleased, and ravish the helpless women:
In Mezre, a public brothel was erected for the Turks, and all the beautiful Armenian girls and women were placed there. At night the Turks were allowed free entrance. (Ibid, p. 91)
In other report we read:
All the old women and the weak who were unable to walk were killed. There were about one hundred Kurdish guards over us, and our lives depended on their pleasure. It was a very common thing for them to rape our girls in our presence. Very often they violated eight or ten-year-old-girls, and as a consequence many would be unable to walk, and were shot. (Ibid, p. 92)
Both Turkey and Japan are in open denial of the horrific genocides that they have committed, with Turkey refusing to admit their massacre of millions of Christians, especially Armenians, and with Japan covering up its slaughter of millions of Asians, especially Chinese people. With Turkey you have the education system which produces books that openly states that the Armenian Genocide is a lie. As Taner Akcam, of Armenian Genocide Studies at Clark University, informs us:
Firstly, the textbooks characterize Armenians as people “who are incited by foreigners, who aim to break apart the state and the country, and who murdered Turks and Muslims.” Meanwhile, the Armenian Genocide—referred to as the “Armenian matter” in textbooks—is described as a lie perpetrated in order to meet these goals, and is defined as the biggest threat to Turkish national security. Another threat to national security is missionaries and their activities.
Shinzo Abe is doing the same with the text books in Japan, alongside Japanese fanatics who want to deceive the world on their nation’s evils. Nobukatsu Fujioka, professor of education at Tokyo University, and one who is known for his campaign to remove any references to Japanese massacres in textbooks, said:
It was a battlefield so people were killed but there was no systematic massacre or rape… The Chinese government hired actors and actresses, pretending to be the victims when they invited some Japanese journalists to write about them. …All of the photographs that China uses as evidence of the massacre are fabricated because the same picture of decapitated heads, for example, has emerged as a photograph from the civil war between Kuomintang and Communist parties.
In 2012, during Abe’s first administration, Abe and his cabinet protested a memorial that was being built in Palisades Park, New Jersey, dedicated to all of the women raped by Japanese soldiers. Abe and his ilk went so far as to put in an advertisement in a New Jersey newspaper “that comfort women were simply part of the licensed prostitution system of the day.”
In the same year Abe and his administration undermined the Kono Statement of 1993, which is an official apology made by Japan for the women raped, stating “that there was no documentary evidence of coercion in the acquisition of women for the military’s comfort stations, and that the statement was not binding government policy.”
Why is Turkey and Japan trying so hard to cover up their evils? Because they want to do them again.