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JAPS BACK FLIPPERS CONTRA CHINKLAND

Dirty Chink Cow-Tongue Licks over Philippine Territory

Dirty Chink Cow-Tongue Licks over Philippine Territory

Kishida: Japan backs Philippine lawsuit

The Yomiuri Shimbun, April 12, 2014


Foreign Minister Fumio Kishida has told his Philippine counterpart that Japan supports a case that the Philippines filed against China over a territorial dispute in the South China Sea, according to sources.

Kishida held talks with Albert del Rosario on Friday during his visit to Hiroshima to attend a foreign ministers’ meeting for the Nonproliferation and Disarmament Initiative, which was held Saturday.

The Philippines have a territorial dispute with China over the South China Sea, including Scarborough Shoal. In January of last year Manila filed a case with an international arbitration tribunal in the Hague based on the U.N. Convention on the Law of the Sea, protesting that Beijing’s claim to territorial rights over most areas of the South China Sea lacks the evidence required by international law.

“From the perspective of maintaining the rule of law, Japan supports the Philippines’ approach to peacefully solving territorial disputes over the South China Sea based on international law,” Kishida said during the meeting with del Rosario.

Del Rosario responded that he appreciates Japan’s clear support.

China has repeatedly conducted acts of provocation in waters around the Senkaku Islands in Okinawa Prefecture. The government aims to raise awareness of the need to solve territorial disputes in a peaceful way in cooperation with the Philippines.

http://the-japan-news.com/news/article/0001205772

KFQ : 功夫传奇 决战边疆 日本空手道



KFQ II









KFQ: WU-TANG CLAN SPHINCTER-PUNCH !









OPTINA MARTYRS

MONASTICISM IN AGE OF APOSTASY

Monasticism and Its Importance in Our Age of Apostasy from True Orthodox Tradition

By Archbishop Chrysostomos (of Etna)


We see increasingly, today, a derisive and dismissive attitude among Orthodox Christians, both in the West and more and more in countries where Orthodoxy has been entrenched since Apostolic times, towards Holy Tradition and those who support it, as well as, correspondingly, a clear deviation in the Church from the traditional standards of Orthodoxy. We have gone beyond modernism and innovation, so dominant for some years in the life of the Orthodox diaspora, into an era of what can only be described as worldwide apostasy from what Orthodoxy is and always has been. In the name of an ecumenical ideology that of necessity dismisses as fundamentalism and "right-wing" bigotry the Orthodox Church's claim to primacy in Christianity, we now speak shockingly freely of Orthodoxy as one among many equally true faiths, as one of the branches of the Christian tree, one of the two lungs of the Body of Christ, or as an "Eastern" style of Christianity. While much to its credit, one must say, the Vatican—whatever one may think of the claim—stands firmly, even in its ecumenical outreach, on the foundation of its claim to primacy in Christianity by virtue of its Petrine ecclesiological doctrine (that the Church of Christ was built on St. Peter and that the Bishops [Popes] of Rome are his successors), most Orthodox Churches have, by contrast, come to embrace, at least unofficially, the branch theory of the Church in some form, by way of their ecumenical ties and accords.

From the earliest times, of course, the Orthodox Church has proclaimed Herself to be the One, Holy, Catholic, and Apostolic Church, founded, not on one Apostle, but on the witness of all of the Apostles and on the foundation stone of St. Peter’s confession of the Divinity of Christ. She has always believed Herself, as expressed in an ancient formula, to contain the fullness of the truth that Christ preached, the Apostles proclaimed, and the Fathers of the Church preserved. All outside Her, She considers separated, whether by departure from Holy Tradition or through heretical teachings, from the One Holy, Catholic, and Apostolic Church.

Orthodox Tradition, deeming it Her sacred duty to reconcile them, albeit in humility and love, to the historical Church, the Eastern Orthodox Church. If She is, as She sees Herself, the lux ex Oriente, and yet the universal Church, Her witness is a call for all to participate in that light: "Eluceat omnibus lux." Her light is a beacon shining from an undivided Christendom, beckoning all who have strayed from Her to the “unwaning light” that was once shared by all Christendom.

I must reiterate with sadness that contemporary Orthodox, embarrassed by the very self-identity of their Faith, have relativized and betrayed their status. Rather than calling others to draw from the light of Orthodoxy and achieve enlightenment, sanctity, and deification in uniting with God, Who became man so that man might restore the Divinity within him, they have succumbed to the temptation of becoming part of a united world religion, seeking, rather than deifying union with God (on which genuine human unity is based, and from which it ultimately derives), the lofty but fanciful humanistic aim of human restoration in a mere unity of common commitment to virtue. The folly of this desire is that, without human transformation in Grace and with struggle—the taking on of Christ, the Archetype of man restored—humankind is incapable of such heights, as human nature and history have shown us. Man, without ontological transformation in Being Itself and direct communion with Perfection Itself, is incapable of self-restoration. Indeed, that fantasy leads to the very absurdity of negating the purpose of Orthodox Christianity, which is our deification in Christ. Additionally, it eventually leads, in the quest for worldly recognition, to self-degrading contradiction.

Thus, the Oecumenical Patriarch of Constantinople, in an astonishing expansion of neo-Papal "Patriarchal ecclesiology," has of late so dismantled the basic dogma of Orthodox ecclesiastical order itself, which proclaims the equality, under Christ, of all Bishops in the Church, that he has created a notion of his See as that of the unus sanctus, the "holy one." Encyclicals from Constantinople have gone so far as to openly transform the primacy of honor held by the Patriarch, the primus inter pares (first among equals), into a universal primacy, that of the primus sine paribus (first without equals), oddly enough surpassing, save for infallibility ex-cathedra (no doubt soon to come), even the claims of modern-day, post-Schism Roman Popes. Ironically enough, all of this makes a farce of Orthodox ecumenism. How can the unus sanctus and first without equals reconcile ecumenical ecclesiological relativism and neo-Papism—ideas inimical to the self-definition of Orthodoxy—without seeming just a bit disingenuous?

In this age of apostasy in Orthodoxy and in Christendom in general, not just the Constantinopolitan Hierarchy, but Orthodox clergy at many levels, who should be calling others to the treasure that we too often unworthily hold in our hands, have lost or abandoned any commitment to what Orthodoxy is and what our responsibilities to the Church actually are. An ersatz Orthodoxy, moving from the already distorted view that Orthodoxy is simply a corrective to heterodox Christianity, rather than the surviving ancestor.

Of central concern, here, is the dogged opposition of the Orthodox Church to the Petrine doctrine of the Papacy and what it sees as subsequent post-Schism western deviations from the beliefs and practices of the undivided Church. The anti-Papal tradition in Orthodoxy, basic to its confession of faith, does not dispute the pre-Schism eminence of the Latin Fathers or the Roman See, many of the early Bishops of which are esteemed by Orthodox as pillars of sanctity. Often understandably misinterpreted in the West as something akin to backwater anti-Catholic bigotry (a misinterpretation reinforced by certain Orthodox polemicists), this tradition finds its roots in the hermeneutics of the Petrine doctrine, which the Orthodox consider foreign to the Patristic consensus of the early Church; in the different administrative models that came to prevail in the East and West; and in the very Orthodox ethos, which attributes theological primacy and any notion of infallibility to no single individual. Such belongs to Christ and the conciliar authority of the Holy Synods, the infallibility of which, in turn, resting as it does in the conscience of the Church, is affirmed over time and by the unwavering constancy of what each Synod proclaims together with its predecessors.

It is not that the East did not flirt with the ideas from which western Papal monarchy developed. But they were ultimately rejected as violations of the ecclesiastical primacy of Christ and the paramountcy of the conscience of the Church and the People of God. In the early Church, the People even elected and removed Bishops, as they can in Orthodoxy today. Anti-Papalism is thus part of the historical identity and conscience of Orthodoxy. This fact is, of course, lost in the modern and ancient claims of Constantinople to universal sovereignty, which ironically enough were first criticized by a Roman Pope, St. Gregory the Great (†604), who argued for the equality of all Bishoprics. Whether or not he was arguing against Rome’s claim to primacy, as well, as the Orthodox contend, depends on how one interprets the copious references in his writings to the status of the Bishop of Rome. Parsing his commentaries with reference to the later vocabulary of a fully developed Papal theory, he can be said to support Papal primacy. Examining them in the language of a primacy of honor and spiritual eminence, which held sway in the East, one comes to different conclusions. In any case, the irony abides.

Orthodox Tradition and an intact model of undivided Christianity, has given way, at last, to a growing abandonment of Orthodoxy itself. A sort of Byzantino-Protestant religious aesthetic tradition, focused on the “exotica” of Eastern Christian “religious customs,” is slowly emerging in its place, replacing both the Orthodox way of life and the ascetic and sacrificial struggle for self-transformation and salvation in sanctified enlightenment that are at its core. A substitute for Orthodoxy, mere religion, has taken root, wherein life is foremost, afterlife an afterthought. The things of the world are acquired by fervent affirmation (the “name-it-and-claim-it” ritual of American spiritual hucksterism), and the things of the spirit affirmed by tepid declaration. The Church is made to serve the family, not the family the Church, and God is first in word, though not in deed. Justified by vacuous words, earthly gain comes to rule man’s actions. And the Gospel, in imitation of a strange spirit wholly foreign to the Fathers, is studied and touted, rather than lived and revered.

There was a reaction to this trend as early as the first decades of the last century, when the underpinnings of today’s apostate age were being set in place by dynamic forces that assailed the Orthodox Church from all sides: from occult societies to an invasion of the hierarchy by Freemasonry, with its bathetic secret rituals and humanistic teachings about universal human goodness through fraternal charity; from visions of a universal, all-inclusive secular religion to the Living Church movement in Russia, an odd creation of Bolshevik atheism; and from the reform of the Church Calendar, endorsed by the Masonic Hierarchs and the Living Church movement as a first move toward an international religion served by the budding ecumenical movement, to a spirit of witless reform in the name of modernity. Reaction to these forces, with their unhindered commitment to modernism, reform, and religious internationalism, profoundly inspired and affected by such idealist political bodies as the League of Nations, took the form of organized religious movements—some admittedly reactionary, others falsely accused of political aims—for the preservation of “True” or“Genuine” Orthodoxy, to often, and especially in Greece and Romania.

Most Orthodox traditionalists (originally sarcastically dubbed “Old Calendarists,” an epithet nonetheless subsequently accepted by them as an “honor”) still, in fact, call themselves “True Orthodox Christians,” for which various of their critics have ridiculed them, pointing out that “Orthodox” is simply a synonym for “true.” Thus, the appellation “True Orthodox" they considered as a mania, under the banner of the Church Calendar. The Orthodox advocates of Freemasonry, the Bolshevik atheists, and the early ecumenists saw this reaction as an impediment to the integration of the Orthodox world into a scheme of religious coöperation aimed at establishing a universal Church in service to society and its ends and prerogatives, rather than the acquisition of sanctity and the clearly other-worldly spiritual pursuits of traditional Orthodox spirituality.

In addressing the deviations of contemporary Orthodoxy from the ethos of the ancient spirituality of the undivided Christendom which it is Her mission to preserve and preach, and in recounting the resistance to the aberrant Orthodoxy that we see in the guise of "Orthodox Christians,” these critics argue, poses a ludicrous notion: “true truth.” Of course, “orthodox” does not, in the first place, literally mean “true.” But more to the point, this criticism is specious. In logic and statistics, true truths and false truths are certainly valid concepts. Indeed, in scientific methodology, the avoidance of false truths that are wrongly taken as true is a matter of primary concern. In any event, the phenomenon of an artificial Orthodoxy renders its opposite, “true Ortho-doxy,” a perfectly apposite description of the repudiation of the deviations of a counterfeit Orthodoxy or an Orthodoxy marked by deficits so salient that they risk changing its very character and objectives.

The Greek Old Calendarists, first organized as a union of laymen, and then later, when they were joined by three Bishops from the Church of Greece who disavowed the calendar change, as an ecclesiastical body, were the first to call themselves “True [sometimes the less precise term “Genuine” is used] Orthodox Christians,” or “Γνήσιοι Ὀρθόδοξοι Χρισ-τιανοί”; hence, the acronym “TOC” or “GOC,” the latter often incorrectly used as a transliteration of the Greek acronym,“ Γ.O.Χ.,” which is properly transliterated as “G.O.Ch.” As noted above, this appellation was adopted by the Old Calendarist traditionalists in other countries, as well— though “Old Stylists,” with reference to anyone who uses the “old style” system of dating, is also sometimes used in Romania and elsewhere.

Among the national Orthodox Churches using the New Calendar, large numbers of organized True Orthodox Christians, formed under resisting ecclesiastical structures, are found to this day in Greece, Bulgaria, and Romania. Traditionalists are also found in Orthodox Churches, such as those of Russia and Serbia, that, while using the traditional Church Calendar, are nonetheless involved in the ecumenical movement. After years of persecution by state and ecclesiastical authorities, fragmentation, and isolation, there is an emerging movement towards a pan-Orthodox traditionalist witness, especially in view of the deeper involvement of world Orthodoxy in ecumenism and its increasing deviation from the traditional teachings and practices of the Church.

Orthodox Tradition of a supposedly new and vibrant Orthodoxy, growing in worldly recognition and relevance (the statement issued by a gathering of Orthodox Prelates in Constantinople during the first week of the Great Fast this year, reads like a manifesto from the playbook of the “Gospel made timely”), I am addressing what all Orthodox know to be true, yet dare not utter. Resistance to innovation and an insistence on spiritual and not merely social relevancy, exist mostly on the fringes of Orthodoxy today. Why? Because the counter-currents acting against the winds of change that first assailed Orthodoxy almost a century ago arose primarily in conservative monastic circles. Who were, for example, the champions of resistance to the calendar change? The monks on Mt. Athos, who indeed served the Old Calendarist communities in mainland Greece prior to their organization under a synodal structure. This is true in Romania and Bulgaria, as well, where the monastics rose up and led the reaction against secularism in the Church. It was they who were instrumental in checking the disintegration of Orthodox spirituality in the face of seduction by worldly concerns and the spread of secularism, innovation, and trends drawn from the whims and weaknesses of the world. Yet, the genuine voice of monasticism has been marginalized today, since monasticism itself is misunderstood and its centrality in Orthodox life is disappearing.

Traditionally, monasticism was always the barometer of the health of a Church. There is no Orthodox Christian with even a rudimentary foundation in the Faith who has not heard the words of St. John of the Ladder, resounding like an echo from the seventh century even in the deaf ear of our forlorn age: “Christ, the light of the Angels; Angels, the light of monastics; the monastic way of life, the light of all men.” Where the monastic way of life, centered on the purification and perfection of the fallen man and his restoration to true life, is absent, the Orthodox Faith becomes impotent. While spiritual growth and human transformation do not make one blind and deaf to the ills of society—indeed, quite the opposite, I would say—the true Christian way of life, focused on the spiritual world and the inner amelioration of the human condition, stands on the monastic way. This does not mean that all Christians must be monastics, even if that is a wonderful vision and ideal for all to hold in their hearts; however, it does mean that things of the spirit, inner struggle against sin and the passions, and the embracing of asceticism, even while living in the world, are required by all Christians. This is why fasting, including fasting from the flesh, is appointed to lay people and monastics alike.

This is why there are no “black” and “white” clergy, clergy and laymen, spiritual aspirants and mere members of the Church. These are all human inventions and a corruption of the oneness of spiritual life. We are all called to the monastic way of life as a standard, and we are all one in striving for that standard: Patriarch, Bishop, married clergy, monastics, Readers, or laymen. There is no distinction.

Without striving for the priorities of the monastic life, Orthodox today are transforming the ascetic road of the Church. The “comfortable pew” (and this in a Church where the ascetic practice of standing in prayer is normative and pews were unknown until recent decades) and a “worship tradition” of religious opera (in fact, as the Divine Chrysostomos tells us, we “pray twice” when we chant, since we thereby eschew emotion and mere music for the quiet sounds of the heart) and exotic Iconography (an “art” which must be undertaken and viewed from within the strictest arena of Orthodoxy, lest it become effete or idolatrous) have taken its place. The Divine Liturgy is not mere worship. Like monasticism, it is a deifying participation in, and communion with, God. It takes on meaning only when it effects in us a complete change, a complete reorienting of the heart towards spiritual priorities, and a realization that this world is a world of folly, sickness, death, despair, and disappointment, unless we find our hope and joy in spiritual transformation and our richness in poverty of spirit, making Christ our refuge and our defense, the Theotokos our consolation and our protection, and the Saints of the Church our archetypes for renewal. Until, like monastics, we turn from this world and live like pilgrims, in but not of it, our worship remains essentially empty. To worship God is to participate in all that we can be, to become what we are not, and to transform ourselves into what we ought to be: what God created us to be. It involves a monastic way of life, again whether we are monks and nuns or laymen.

It is the absence of a monastic spirit in Orthodoxy that has led us to fall to the frightening level of apostasy that we see in the Church today. Gone are the days when families, steeped in the Faith and in monastic values, were described as small monasteries. In addition, monasticism itself has degenerated. And for this very reason, we see a false Orthodoxy coming to light, struggling to legitimate itself with "of social status,” canonicity without adhering to the Holy Canons, and piety that comes from and serves the world. We also behold anti-monastic sentiments. While some Orthodox today pay lip service to monasticism—“Oh, I would be delighted to have one of my children become a monastic”—a litany of complaints and un-Christian reactions arises from others. I have even heard “Orthodox” parents say, “Well, I will let my children sow their oats. If they then want to become monastics, fine.” Can one imagine a more secular and un-Christian reaction? But more importantly, do our modernist Orthodox, who let such blasphemy spill from their lips, understand that their words betray their alienation from the Faith? The very life that they wish to deny to their children, and this by way of worldly perversion, is the way of life that they should be following themselves, even within the world. That life, and not sowing the seeds of sin in the destruction of their children’s souls, should be the goal of their own strivings.

We have forgotten, again, what Orthodoxy is: a religion grounded in ascetic efforts to become holy, to acquire Grace, and to become a wholly new person, a novus homo, in this life, so as to prepare for true life in the next world. It entails an attempt to close the gap between this life and the next one by taking on a new identity in Christ, Who reigns in both. A monastic takes on a new name and a new identity when he or she embraces Christ. Some monastics of great zeal even create a new persona, so as not to be distracted by their past in the world. Think of the women who have disguised themselves as men, so as to live in celebrated monasteries; men of strength and manly vigor who tamed their passions to live as virgins; princes of the world who became paupers in monasticism to take on the royal servitude of Christ; peasants who became princes by acquiring the nobility of virtue and humility; men and women of remarkable learning and spiritual insight, or with gifted minds, who feigned foolishness and madness for the sake of Christ, so as to escape the attention of the world and the temptation of pride. We must bring to mind the calling of Christianity: to die to ourselves, that Christ might live within us. Where, then, is there room for the ego, for putting family before God, for giving Caesar what is not his, and for being relevant and “making it in the world”? This is not the Orthodox way. We are called—all of us—to the monastic way, living in the world but not of it.

Only within the way of life that the monastic standard represents can we meet the apostasy that awaits us in the world in every age, and especially in our own. Only by rejecting the ways of the world and its distractions can we attend to what is most necessary: our souls. God allows us to age and to become ill, in order to learn this; yet, we squander the opportunity. The spirit of monasticism is presented to us as an example, from the earliest Christian years, of how to age prematurely in spirit. We reject it or, sadly, pervert it, too. Orthodoxy is given to us as the criterion of spiritual life. But we are defiling it by attempting to conform it to a world that it seeks to renew and transform. We seek minimalism in Orthodoxy and maximal indulgence of the world. Economy becomes the standard, exactitude the exception. Canons that elevate them and give them power and human glory are the main concern of Church leaders, whereas Canons that call us to a life of observance and other-worldliness are dismissed as man-made—the irony of ironies. We seek to expose the sins of others and hide our own. We revel in Church gossip and show indifference to the soul-stirring witness of the Fathers and Mothers of the Church, whose noetic feats have changed the world from within. We exalt social works and denigrate sacrifice for the sake of the spirit. In all of this, we lack the spirit of monasticism, which is the essence of Orthodoxy and the goal of all Christian life, in and outside monastic communities. The result: Orthodoxy, the last bulwark among the historical Churches, is succumbing to the temptation of the world.

There are those who say, when I speak of what I have written here, that the sway of the world is inevitable and that, if we do not embrace it in a realistic way, we will become irrelevant. Monasticism, they say, is outmoded and has become an antiquated institution. Even if, as a poor Christian and a weak human, I am at times tempted to listen to such words, two things dissuade me. One is the example of every good monastic that I know. For every hundred poor monastics, I know a handful who are inspiring examples of perfection in Christ. For me, these “new men and women” are the successful majority of the future: eschatological men and women in our degenerate times who defy apostasy and who make the majority of this age neither here nor there. If one is looking for reasons to believe, why look at the failures instead of the successes? The other thing that dissuades me from accepting an Orthodoxy that bows to apostasy is the vision of the Divine Archetype of the novus homo: Jesus Christ. Taking on our imperfect temptation, His perfect mind perfected our perceptions. When, after His forty days of fasting in the wilderness, Satan said to Him, pointing to the world, “All these things will I give thee, if thou wilt fall down and worship me,” Christ said in response, “Get thee hence, Satan: for it is written,‘Thou shalt worship the Lord thy God, and Him only shalt thou serve.’” The monastic spirit and the final words of our Lord have implanted in our hearts this clear answer to apostasy.

COMMIE CHINK SUPERPOWER NEWS

TOXICALLY WETT !

Classy Chinawoman

Panic after Chinese city declares tap water toxic

Residents of provincial capital in west China flock to supermarkets to stock up on mineral water after government admits water supply contaminated by potentially deadly toxic chemical [known as 'benzene', a chemical the Tele seems to think readers have never heard of]

[People line up to buy cartons of bottled water at a supermarket after reports on heavy levels of benzene in local tap water Photo: REUTERS]

By Tom Phillips, Shanghai, Telegraph, 11 Apr 2014

Nearly 2.5 million residents of a major city in west China have been ordered not to drink its tap water after the supply was contaminated with dangerous levels of a carcinogenic substance.

Panic buying of bottled water broke out in Lanzhou, the capital of Gansu province, on Friday after state media announced authorities had "detected excessive levels of benzene in [its] tap water system".

Officials found 200 micrograms of benzene per litre - 20 times the acceptable "national limit" - in samples of the city's water supply, according to reports.

Exposure to benzene, a colourless liquid used to make plastics, lubricants, dyes, detergents and pesticides, has been linked to leukemia and non-Hodgkin's lymphoma.

"Consuming foods or fluids contaminated with high levels of benzene can cause vomiting, stomach irritation, dizziness, sleepiness, convulsions, and rapid heart rate. In extreme cases, inhaling or swallowing very high levels of benzene can be deadly," the website of the American Cancer Society warns.

It was not immediately clear how Lanzhou's water supply had been contaminated but Xinhua, China's official news agency, blamed an unnamed chemical plant. The plant had released toxic "waste water" into the city's supply, Xinhua said.

The Yellow River, which cuts through the heart of Lanzhou, a city of nearly four million inhabitants, [of whom only 65% had been warned about benzinated H2O?] had not been contaminated, government sources claimed [with a straight face].

The announcement that Lanzhou's residents [or 65% of residents] should avoid drinking tap water triggered panic, with locals "rushing to supermarkets or community grocery stores to stock up on bottled water", Xinhua reported.

"My family are all scared," one woman, named only as Ms Luo, told the agency as she filled her trolley with water at one of Lanzhou's biggest supermarkets. "My husband called to ask me to come here and snap up as much bottled water as I can."

Photographs showed shoppers heaping crates of mineral water into their trolleys.

The water supply to one part of the city, the Xigu district, was completely cut off, according to the state-run China News Service.

Shi Zifa, a chemistry professor from Lanzhou University, said drinking contaminated water could cause "acute poisoning". [What does this egghead know? Surely a bit of benzene added to the average wee Chinee's toxic food and water supplies couldn't make much difference.]

City officials said they would issue [unreliable] updates on the water's drinkability every two hours.

Wang Zuguo, a resident, took to the Weibo micro-blog to vent his anger. "It is unprecedented for [it to be made public that] the capital city of a province to see its tap water so badly polluted that it becomes unsuitable for drinking," he wrote. "How are several million people supposed to survive on bottled water?" "If we can't drink tap water, what are we supposed to drink?" wrote another internet user. "Lanzhou has several million people, so how is "don't drink it" a solution? What happens to those who can't buy bottled water? Do they have to go somewhere else to drink and eat? Or are they expected to live on air alone?" [Whingers from the prole and peasant bottom-of-the-barrel dregs of egalitarian Commie China's class system.]

China's toxic skies make greater headlines but authorities are also battling a major water pollution crisis after decades of breakneck development. [Diversity. Chinee get to complain about their toxic skies one day, toxic water the next, toxic food the next....]

In 2012 the country's rivers pumped more than 17 million tons of pollution into its seas, according to official figures, including [a mere] 46,000 tons of heavy metals.

In February, Beijing said it would spend 2 trillion yuan (£192 billion) on a water pollution campaign in a bid to improve water quality by "30 to 50 percent". [You can't ask for more than that!] Nearly 60 per cent of groundwater samples were "heavily polluted", to a 2012 study found.

Related Articles: China: our pollution causes 'cancer villages'; China's countrymen struggling with a 'sick' Mother Earth; Yellow River too polluted to drink; 'Number One Beach' now full of rubbish; China detains seven over river pollution scandal



TOXICALLY HOTT DAUGHTERS OF THE RED & YELLOW EMPERORS !!

Classy Chinawoman

Classy Chinawoman

Classy Chinawoman

Classy Chinawoman

Classy Chinawoman

MORE ON HUNGARY'S MASONIC JOB-KIKE

KKEJOB MUZ CRESCENT CROSS LOGO

KKEJOB MUZ CRESCENT CROSS LOGO

JOB-KIKE'S VONA's KIKERY

Gábor Vona of Jobbik is increasingly revealing his kike identity and the kike-role of Jobbik. I've already written about Vona's kike Panturanism and Islam fetishism. I bet this Vona is a Kike, and I have no doubt he's a Freemason. Everything about him is kike.

I hope Jobbik are evebtually crushed in elections, and I can see why most Hungarian nationalists reject them in favour of Viktor Orbán and the currently ruling Fidesz party (Nationalist, Euroskeptic, with genuine anti-Communist roots).

I have never liked Jobbik. They stink of kikery. I have no doubt that they were set up to try to prevent Hungarian nationalists from coming to power, and having failed at that their mission now is to help put Orbán and his party "on the spot", pushing them to try to maintain Euro-"respectability" by trying to distance themselves from Jobbik's provocateur tactics -- pressuring Fedesz to try to prrsent themselves as more bog-standard "kosher conservative". If Jobbik was not actually set up by Kikes and their whores, then it was soon infiltrated and taken over by them.

Jobbik provide's a big target for The Kike, to try to impose further Eurocontrol over Hungary. Jobbik has had (and no doubt still has) Kikes in leadership roles.

Jobbik's tedious and impotent Hungarian irredentism, their claims on all surrounding territory and their petty Magyar chauvinism/romantacism are all designed to stir up ethnic tensions with neighbouring states. Jobbik's sense of Magyar victimhood is megakike. Their Panturanism is especially vomitously kike.

In the following Eurasianist article, Vona reveals his Masonic anti-Christian identity:
  • René Guénon was a Muslim Freemason. I am sure he was a Kike too.
  • Nikolai Trubetskoy was a Freemason. French, British, American and Kike-backed Freemasons ruled Russia after getting rid of the Tsar, clearing the path for the Kike takeover of the Russian Empire and the kike murders of the Romanovs. Trubetskoy "died from a heart attack attributed to Nazi persecution following his publishing an article highly critical of Hitler's theories. ... It is sometimes hard to distinguish Trubetzkoy's views from those of his friend [Kike] Roman Jakobson." (Kikipedia). No doubt.
  • Fritjof Schuon was a Pagan Muslim Freemason, a Sufist, a muqqadam of Sheikh Al-Alawi. Schoun was a German citizen (Alsatian mother), born in Switzerland. I'm assuming, based on his life and career, that he was a Kike. In 1939, after France declared war on Germany, he returned from India to Europe, to join the the French army. He was a POW, captured by Germany, but sought Swiss asylum, and was granted Swiss nationality. Schuon and his wife were solemnly adopted by the the Lakota chief, James Red Cloud, and by the Crow witch doctor and Sun Dance chief, Thomas Yellowtail.
  • I don't have the stomach right now to deal with "Baron" Evola.


RELATED:

Gábor Vona of Jobbik: Thoughts on the Creation of Intellectual Eurasianism

By Gábor Vona, Open Revolt!, April 9, 2014

“Actually, the truth is that the West really is in great need of »defense«, but only against itself and its own tendencies, which, if they are pushed to their conclusion, will lead inevitably to its ruin and destruction; it is therefore »reform« of the West that is called for instead of »defense against the East«, and if this reform were what it should be—that is to say, a restoration of tradition—it would entail as a natural consequence an understanding with the East.”

— René Guénon
 
1. Euroatlantism and Anti-Traditionalism
 
Today’s globalized world is in crisis. That is a fact. However, it is not quite clear what this crisis is. In order to get an answer, first we need to define what globalization means. For us, it does not mean the kind of public misconception which says that the borders between the world’s various economic and cultural spheres will gradually disappear and the planet becomes an organic network built upon billions of interactions. Those who believe in this also add that history is thus no longer a parallel development of great spheres, but the great common development of the entire world. Needless to say, this interpretation considers globalization as a positive and organic process from the aspect of historical development.
 
From our aspect, however, globalization is an explicitly negative, anti-traditionalist process. Perhaps we can understand this statement better if we break it down into components. Who is the actor, and what is the action and the object of globalization? The actor of globalization — and thus crisis production — is the Euro-Atlantic region, by which we mean the United States and the great economic-political powers of Western Europe. Economically speaking, the action of globalization is the colonization of the entire world; ideologically speaking, it means safeguarding the monopolistic, dictatorial power of liberalism; while politically speaking, it is the violent export of democracy. Finally, the object of globalization is the entire globe. To sum it up in one sentence: globalization is the effort of the Euro-Atlantic region to control the whole world physically and intellectually. As processes are fundamentally defined by their actors that actually cause them, we will hereinafter name globalization as Euroatlantism. The reason for that is to clearly indicate that we are not talking about a kind of global dialogue and organic cooperation developing among the world’s different regions, continents, religions, cultures, and traditions, as the neutrally positive expression of “globalization” attempts to imply, but about a minor part of the world (in particular the Euro-Atlantic region) which is striving to impose its own economic, political, and intellectual model upon the rest of the world in an inorganic manner, by direct and indirect force, and with a clear intention to dominate it.
 
As we indicated at the beginning of this essay, this effort of Euroatlantism has brought a crisis upon the entire world. Now we can define the crisis itself. Unlike what is suggested by the news and the majority of pub­lic opinion, this crisis is not primarily an economic one. The problem is not that we cannot justly distribute the assets produced. Although it is true, it is not the cause of the problem and the crisis; it is rather the consequence of it. Neither is this crisis a political one, that is to say: the root cause is not that the great powers and international institutions fail to establish a liveable and harmonious status quo for the whole world; it is just a consequence as well. Nor does this crisis result from the clashes of cul­tures and religions, as some strategists believe; the prob­lem lies deeper than that. The world’s current crisis is an intellectual one. It is a crisis of the human intellect, and it can be characterized as a conflict between tradition­al values (meaning conventional, normal, human) and anti-traditionalism (meaning modern, abnormal, subhu­man), which is now increasingly dominating the world. From this aspect, Euroatlantism — that is to say, global­ism — can be greatly identified with anti-traditionalism. So the situation is that the Euro-Atlantic region, which we can simply but correctly call the West, is the crisis it­self; in other words, it carries the crisis within, so when it colonizes the world, it in fact spreads an intellectual virus as well. So this is the anti-traditionalist aspect of the world’s ongoing processes, but does a traditionalist pole exist, and if it does, where can we find it?
 
2. Eurasianism as a Geopolitical Concept
 
Geographically speaking, Eurasia means the continental unity of Europe and Asia, which stretches from the Atlantic to the Pacific. As a cultural notion, Eurasianism was a concept conceived by Russian emigrants in the early 20th century. It proved to be a fertile framework, since it has been reinterpreted several times and will surely continue to be so in the future as well. Nicolai Sergeyevich Trubetskoy is widely considered as the founder of Eurasianism, while Alexandr Dugin is referred to as the key ideologist of the concept. Trubetskoy was one of the greatest thinkers of the Russian emigration in the early 20th century, who attempted to redefine Russia’s role in the turbulent post-World War I times, looking for new goals, perspectives, and meanings. On the one hand, he rejected Pan-Slavism and replaced the Slavophile ideology with a kind of “Turanophile” one, as Lajos Pálfalvi put it in an essay. He tore Russian thinking out of the Eastern Slavic framework and found Genghis Khan as a powerful antetype, the founder of a Eurasian state. Trubetskoy says that it was the Khan’s framework left behind that Moscow’s Tsars filled with a new Orthodox sense of mission after the Mongol occupation. In his view, the European and Western orientation of Peter the Great is a negative disruption of this process, a cultural disaster, while the desirable goal for Russia is to awaken as a part of Eurasia.
 
So Eurasianism was born as a uniquely Russian concept but not at all for Russia only, even though it is often criticized for being a kind of Great Russia concept in a cultural-geopolitical disguise. Ukrainian author Mikola Ryabchuk goes as far as to say that whoever uses this notion, for whatever reason, is basically doing nothing but revitalizing the Russian political dominance, tearing the former Soviet sphere out of the “European political and cultural project”. Ryabchuk adds that there is a certain intellectual civil war going on in the region, particularly in Russia and also in Turkey about the acceptance of Western values. So those who utter the word “Eurasianism” in this situation are indirectly siding with Russia. The author is clearly presenting his views from a pro-West and anti-Russian aspect, but his thoughts are worth looking at from our angle as well.
 
As a cultural idea, Eurasianism was indeed created to oppose the Western, or to put it in our terms, the Euro- Atlantic values. It indeed supposes an opposition to such values and finds a certain kind of geopolitical reference for it. We must also emphasize that being wary of the “European political and cultural project” is justified from the economic, political, and cultural aspects as well. If a national community does not wish to comply, let’s say, with the role assigned by the European Union, it is not a negative thing at all; in fact, it is the sign of a sort of caution and immunity in this particular case. It is especially so, if it is not done for some economic or nationalistic reason, but as a result of a different cultural-intellectual approach. Rendering Euro-Atlantic “values” absolute and indisputable means an utter intellectual damage, especially in the light of the first point of our essay. So the opposition of Eurasianism to the Euro-Atlantic world is undeniably positive for us. However, if we interpreted Eurasianism as mere anti-Euro-Atlantism, we would vulgarly simplify it, and we would completely fail to present an alternative to the the anti-traditionalist globalization outlined above.
 
What we need is much more than just a reciprocal pole or an alternative framework for globalization. Not only do we want to oppose globalization horizontally but, first and foremost, also vertically. We want to demonstrate an intellectual superiority to it. That is to say, when establishing our own Eurasia concept, we must point out that it means much more for us than a simple geographical notion or a geopolitical idea that intends to oppose Euro-Atlantism on the grounds of some tactical or strategic power game. Such speculations are valueless for me, regardless of whether they have some underlying, latent Russian effort for dominance or not. Eurasianism is basically a geographical and/or political framework, therefore, it does not have a normative meaning or intellectual centre. It is the task of its interpretation and interpreter to furnish it with such features.
 
3. Intellectual Eurasianism – Theories and Practice
 
We have stated that we cannot be content with anti-Euro-Atlantism. Neither can we be content with a simple geographical and geopolitical alternative, so we demand an intellectual Eurasianism. If we fail to provide this intellectual centre, this meta-political source, then our concept remains nothing but a different political, economic, military, or administrative idea which would indeed represent a structural difference but not a qualitative breakthrough compared to Western globalization. Politically speaking, it would be a reciprocal pole, but not of a superior quality. This could lay the foundations for a new cold or world war, where two anti-traditionalist forces confront each other, like the Soviet Union and the United States did, but it surely won’t be able to challenge the historical process of the spread of anti-traditional­ism. However, such challenge is exactly what we consider indispensable. A struggle between one globalization and another is nonsensical from our point of view. Our problem with Euro-Atlantism is not its Euro-Atlantic but its anti-traditionalist nature. Contrary to that, our goal is not to construct another anti-traditionalist framework, but to present a supranational and traditionalist response to the international crisis. Using Julius Evola’s ingenious term, we can say that Eurasianism must be able to pass the air test.
 
At this point, we must look into the question of why we can’t give a traditionalist answer within a Euro-Atlantic framework. Theoretically speaking, the question is reasonable since the Western world was also developing within a traditional framework until the dawn of the modern age, but this opportunity must be excluded for several reasons. Firstly, it is no accident that anti-traditionalist modernism developed in the West and that is where it started going global from. The framework of this essay is too small for a detailed presentation of the multi-century process of how modernism took roots in and grew out of the original traditionalist texture of Greco-Roman and Judeo-Christian thinking and culture, developing into today’s liberal Euroatlantism. For now, let us state that the anti-traditionalist turn of the West had a high historical probability. This also means that the East was laid on much stronger traditionalist foundations and still is, albeit it is gradually weakening. In other words, when we are seeking out a geopoliti­cal framework for our historic struggle, our choice for Eurasianism is not in the least arbitrary. The reality is that the establishment of a truly supranational traditionalist framework can only come from the East. This is where we can still have a chance to involve the leading polit­ical-cultural spheres. The more we go West, the weaker the centripetal power of Eurasianism is, so it can only expect to have small groups of supporters but no major backing from the society.
 
The other important question is why we consider traditionalism as the only intellectual centre that can fecundate Eurasianism. The question “Why Eurasia?” can be answered much more accurately than “Why the metaphysical Tradition?”. We admit that our answer is rather intuitive, but we can be reassured by the fact that René Guénon, Julius Evola, or Frithjof Schuon, the key figures in the restoration of traditionalist philosophy, were the ones who had the deepest and clearest understanding of the transcendental, metaphysical unity of Eastern and Western religions and cultures. Their teaching reaches back to such ancient intellectual sources that can provide a sense of communion for awakening Western Christian, Orthodox, Muslim, Hindu, or Buddhist people. These two things are exactly what are necessary for the success of Eurasianism: a foundation that can ensure supranational and supra-religious perspectives as well as an intellectual centrality. The metaphysical Tradition can ensure these two: universality and quality. At that moment, Eurasianism is no longer a mere geopolitical alternative, a new yet equally crisis-infected (and thus also infectious) globalization process, but a traditionalist repsonse.
 
We cannot overemphasize the superior quality of in­tellectual Eurasianism. However, it is important to note here that the acquisition of an intellectual superiority ensured by the traditionalist approach would not at all mean that our confrontation with Euroatlantism would remain at a spiritual-intellectual level only, thus giving up our intentions to create a counterbalance or even dominance in the practical areas, such as the political, diplomatic, economic, military, and cultural spheres. We can be satisfied with neither a vulgar Eurasianism (lacking a philosophical centre) nor a theoretical one (lacking practicability). The only adequate form for us is such a Eurasianism that is rooted in the intellectual centre of traditionalism and is elaborated for practical implementation as well. To sum up in one sentence: there must be a traditionalist Eurasianism standing in opposition to an anti-traditionalist Euroatlantism.
 
The above also means that geopolitical and geographical positions are strategically important, but not at all exclusive, factors in identifying the enemy-ally coordinates. A group that has a traditionalist intellectual base (thus being intellectually Eurasian) is our ally even if it is located in a Euro-Atlantic zone, while a geographically Eurasian but anti-traditionalist force (thus being intellectually Euro-Atlantic) would be an enemy, even if it is a great power.
 
4. Homogeneousness and Heterogeneousness
 
If it is truly built upon the intellectual centre of metaphysical Tradition, intellectual Eurasianism has such a common base that it is relevant regardless of geographical position, thus giving the necessary homoge­neousness to the entire concept. On the other hand, the tremendous size and the versatility of cultures and ancient traditions of the Eurasian area do not allow for a complete theoretical uniformity. However, this is just a barrier to overcome, an intellectual challenge that we must all meet, but it is not a preventive factor. Each region, nation, and country must find their own form that can organically and harmoniously fit into its own traditions and the traditionalist philosophical approach of intellectual Eurasianism as well. Simply put, we can say that each one must form their own Eurasianism within the large unit.
 
As we said above, this is an intellectual challenge that requires an able intellectual elite in each region and coun­try who understand and take this challenge and are in a constructive relationship with the other, similar elites.
 
These elites together could provide the international intellectual force that is destined to elaborate the Eurasian framework itself. The sentences above throw a light on the greatest hiatus (and greatest challenge) lying in the establishment of intellectual Eurasianism. This challenge is to develop and empower traditionalist intellectual elites operating in different geographical areas, as well as to establish and improve their supranational relations. Geographically and nationally speaking, intellectual Eurasianism is heterogeneous, while it is homogeneous in the continental and essential sense.
 
However, the heterogeneousness of Eurasianism must not be mistaken for the multiculturalism of Euroatlantism. In the former, allies form a supranational and supra-cultural unit while also preserving their own traditions, whereas the latter aims to create a sub-cultural and sub-national unit, forgetting and rejecting traditions. This also means that intellectual Eurasianism is against and rejects all mass migrations, learning from the West’s current disaster caused by such events. We believe that geographical position and environment is closely related to the existence and unique features of the particular religious, social, and cultural tradition, and any sudden, inorganic, and violent social movement ignoring such factors will inevitably result in a state of dysfunction and conflicts. Intellectual Eurasianism promotes self-realization and the achievement of intellectual missions for all nations and cultures in their own place.
 
5. Closing Thoughts
 
The aim of this short essay is to outline the basis and lay the foundations for an ambitious and intellectual Eurasianism by raising fundamental issues. We based our argumentation on the obvious fact that the world is in crisis, and that this crisis is caused by liberal globalization, which we identified as Euroatlantism. We believe that the counter-effect needs to be vertical and traditionalist, not horizontal and vulgar. We called this counter-effect Eurasianism, some core ideas of which were explained here. We hope that this essay will have a fecundating impact, thus truly contributing to the further elaboration of intellectual Eurasianism, both from a universal and a Hungarian aspect.
 
Gábor Vona is Leader of the Hungarian political party “Jobbik” (For Better Hungary). They recently won 20.54 percent of the vote in the national Hungarian elections.
 
Originally published in the Journal for Eurasian Affairs.  Lightly edited [???] for Open Revolt. [A kikomasonic site "exploring 4PT, Revolution, Tradition and the ideas of Alexander Dugin."]

http://openrevolt.info/2014/04/07/gabor_vona_jobbik_eurasianism/



Open Revolt!

Open Revolt is the ideological arm of New Resistance.
New Resistance is a loose network of American and Canadian fourth political theorists, national revolutionaries, Eurasianists, national bolsheviks, left-nationalists, right-wing anti-capitalists and non-dogmatic left-wing radicals who advocate a wide-ranging and multi-levelled resistance to neo-liberal economic policies, Anglo-US imperialism and Zionist influence in the media and government. We are a nascent radical movement, a revolutionary nuclei.  We look to Europe as the fount of our particular culture while respecting at the same time other nations, cultures and civilizations.

http://openrevolt.info/about/

「安倍はファシスト/ヒトラー」

Japan 2014 04 21 AntiAbe Rent A Crowd Hitler

"ABE IS HITLER"

Japan 2014 04 21 AntiAbe Rent A Crowd Fascist

"ABE IS A FASCIST"

Colorado Bulldog @ Yahoo! Japan on Anti-Abé rent-a-crowd protests:

抗議集団は気持ち悪かった。

以下見受けられたプラカード。

「安倍晋三は戦争する!×3」

「ファシスト」

「安倍は辞めていいとも!」

とかとか、中指立てながらプラカード持って絶叫する人たち。

そして、ツイッターでは「ワタシタチハ イッパンジン デース」とかアピールする始末。

いやいや、一般人が中指立てて絶叫しないから(笑)。ファシストとか特異な言葉も使わないし。

よくよく写真見ると、ビックリ!

新大久保にいる レイシストをしばき隊 や、秘密保護法反対デモや反原発デモ の方々が使ってたプラカードではないですか!

あ、日本人じゃないのね!よかったよかった!でわ、さよーなら!

[Those opposition groups make me sick.

Below are the placards that were seen:

“Abe Shinzo will go to war! x3″

“Fascist”

“It’s OK for Abe to quit!”

Stuff like that, people standing there shouting, holding placards with one hand and giving the finger with the other.

And then making sure on Twitter that they appeal to people by writing “We are ordinary people”.

No, no, because ordinary people don’t give the finger as they shout ('LOL'). And they don’t use words like fascist either.

When I had a good look at the pictures, SURPRISE!

Weren’t these the placards used by the Racists Shit-Back Crew in Shinokubo, and in the anti-secrecy law demos and anti nuclear demos?!

Ah, they’re not Japanese at all are they! Good, so glad! Alright then. Good bye!]

マトリョシカ


kangae sugi no messēji
dare ni todoku kamo shira nai de
kitto watashi wa itsudemo sō
tsugi hagi kurutta matoryoshika

zutsū ga utau pakkēji
itsu made tattemo hari wa yoji
daremo oshie te kure nai de
sekai wa sakasa ni mawari dasu

ah waresō da
kioku mo zenbu nage dashi te
ah shiri tai na
fukaku made

ano ne motto ippai matte chōdai
karinka? marinka? gen o hajī te
kon'na kanjō dō shiyō ka?
chotto oshie te kure nai ka?
kando ryōkō 524
furoito? keroido? ken o tatai te
zenbu zenbu waracchaō ze
sassa to odore yo baka damari

tende yōchi na te o tatakō
waza to madotta chōshi de hora
kitto watashi wa dōdemo ī
sekai no ondo ga toke te iku

anata to watashi de randebū? randebū?
ara ma ton detta abanchūru?
ashidori yugan de 1,2,1,2

ah hakisō da
watashi no zenbu uke tome te
ah sono ryōte de
uke tome te

ano ne chotto kīte yo daiji na koto
karinka? marinka? hoho o tsunette
datte datte gaman deki nai no
motto suteki na koto o shiyō?
itai itai nante naka nai de
pareido? mareido? motto tatai te
matte nante itte matte matte
tatta hitori ni naru mae ni

anata to watashi de randebū? randebū?
ara ma ton detta abanchūru?
ashidori yugan de 1,2,1,2
yoi tsubuse utai dase kyō mo hora
tsugi hagi kurutta matoryoshika

ano ne motto ippai matte chōdai
karinka? marinka? gen o hajī te
kon'na kanjō dō shiyō ka?
chotto oshie te kure nai ka?
kando ryōkō 524
furoito? keroido? ken o tatai te
zenbu zenbu waracchaō ze
sassa to odotte inaku nare
chu chu

----------
マトリョシカ
----------

考え過ぎのメッセージ
誰に届くかも知らないで
きっと私はいつでもそう
継ぎ接ぎ狂ったマトリョシカ

頭痛が歌うパッケージ
いつまで経っても針は四時
誰も教えてくれないで
世界は逆さに回り出す

ああ、割れそうだ
記憶も全部投げ出して
ああ、知りたいな
深くまで

あのね、もっといっぱい舞って頂戴
カリンカ?マリンカ?弦を弾いて
こんな感情どうしようか?
ちょっと教えてくれないか?
感度良好 524
フロイト?ケロイド?鍵を叩いて
全部全部笑っちゃおうぜ
さっさと踊れよ馬鹿溜まり

てんで幼稚な手を叩こう
わざと惑った調子でほら
きっと私はどうでもいい
世界の温度が溶けていく

あなたと私でランデブー?ランデブー?
あらま飛んでったアバンチュール?
足取り歪んで1,2,1,2

ああ、吐きそうだ
私の全部受け止めて
ああ、その両手で
受け止めて

あのね、ちょっと聞いてよ大事なこと
カリンカ?マリンカ?頬を抓って
だってだって我慢できないの
もっと素敵な事をしよう?
痛い痛いなんて泣かないで
パレイド?マレイド?もっと叩いて
待ってなんて言って待って待って
たった一人になる前に

あなたと私でランデブー?ランデブー?
あらま飛んでったアバンチュール?
足取り歪んで1,2,1,2
酔い潰せ 歌い出せ 今日もほら
継ぎ接ぎ狂ったマトリョシカ

あのね、もっと一杯舞って頂戴
カリンカ?マリンカ?弦を弾いて
こんな感情どうしようか?
ちょっと教えてくれないか?
感度良好 524
フロイト?ケロイド?鍵を叩いて
全部全部笑っちゃおうぜ
さっさと踊っていなくなれ
チュ チュ

[non singable translation by vgboy]

One, two, three, four!

A message I've thought much too much about,
Maybe it'll reach somebody, who can say?
Certainly, I've always been this way,
A patched up, crazy matryoshka

A package sung by a headache
Time may pass, but the hands are at 4
Don't tell anyone;
The world will turn upside down

Ah, I feel broken apart
Throw out all your memories, too
Ah, how I want to know,
To the deep down...

Um, well...
If you please, dance more and more
Kalinka? Malinka?
Just play the chord
What should I do about such feelings?
Can't you tell me? Just a little?

Loud and clear, 524
Freud? Keloid?
Just hit the key
Everything, all's to be laughed at
Hurry, dance, with all your foolishness

Clap your hands, not entirely childish,
And watch, to this purposefully-crazed tune
Certainly, I don't care either way
The warmth of the world is melting away

You and me, rendezvous? Rendezvous? Rendezvous?
Oh, or out on a hopping adventure?
With a crooked gait, one-two, one-two

Ah, I'm ready to burst out;
Catch every part of me
Ah, with both your hands,
Catch me for me

Um, well...
Listen a little - it's something important
Kalinka? Malinka?
Just pinch my cheek
It's just that I can't control myself
Should we do more fantastic things?

Pain, hurt, but no, don't cry
Parade? Marade?
Just clap some more
Wait, you say, wait, wait
Before we drop to just one...

You and me, rendezvous?
Rendezvous? Rendezvous?
Oh, or out on a hopping adventure?
With a crooked gait, one-two, one-two

Down with a sickness?
Show me your song!
See how today...
I'm still a patched up, crazy matryoshka!

If you please, dance more and more
Kalinka? Malinka?
Just play the chord
What should I do about such feelings?
Can't you tell me? Just a little?

Loud and clear, 524
Freud? Keloid?
Just hit the key
Everything, all's to be laughed at
Hurry, and dance no longer!

Smooch, smooch...

[non singable translation by Tatenia]

An over-thought message
that might have reached someone
Surely I am always like
an insane patched-up matryoshka

A headache is a singing package
However long the needle is 4 o'clock
no one can teach me
the world is turning upside down

Ah, it's a broken piece
even the memory is entirely abandoned
Ah, I want to know
even deeper

hey, please dance more, longer
Kalinka? Malinka? Snap the bow string
What should I do with this feeling?
Can you teach me a little bit?
Loud and clear 524
Freud? Keloid? Beat to the key
Altogether altogether laugh out
Quickly, dance foolishly

altogether childishly clap
and purposely out of order -- look!
Certainly I don't care
that the world is melting

Are we going to rendezvous? Rendezvous?
Oh, it's sprung adventure?
With a crooked gait 1,2,1,2

Ah, it's nauseating
Stop me entirely
Ah, with both hands
stop it

Hey, listen up! It's important
Kalinka? Malinka? Pinch your cheek
But, but, can your endure it?
Wanna do something else?
Ouch, ouch hey now don't cry
Parade? Marade? Clap more
Wait what is it wait wait
Before we become alone

Are we going to rendezvous? Rendezvous?
Oh, it's sprung adventure?
With a crooked gait 1,2,1,2
Get drunk, sing, even tomorrow -- look!
an insane patched-up matryoshka

please dance more, longer
Kalinka? Malinka? Snap the bow string
What should I do with this feeling?
Can you teach me a little bit?
Loud and clear 524
Freud? Keloid? Beat to the key
Altogether altogether laugh out
Quickly the dance ended
*kiss* *kiss*

[translyrics by vgboy]

One, two, three, four!

Oh-so-much I've pondered this message,
Maybe it'll reach someone, who can say for sure?
Surely, I can say I've always been this way,
Patched together, crazed, a matryoshka

My headache sings it out as this package
Much as time may pass, still the hands will stay at 4
Don't you tell a living soul about this, babe
Lookin' like the world is gonna turn upon its head

Ah, I could break apart
Better to toss our mem'ries out right now
Ah, how I want to know,
Down to the deep down...

Um, baby...
If you would, let's dance it more and more
Kalinka? Malinka?
Just play on the chord
What's this feeling? What should I do?
Can't you tell me? Just a little me and you?

Heard you clearly, 524
Freud? Keloid?
Just hit the keyboard
Everything's worth laughing at, I say
Hurry, fool, it's time to dance the night away

Clap your hands, not so childish at all,
Purposef'ly insane, we're sure to have a ball
Surely, I just couldn't care for either way
All the world's warmth is melting right away

What you say that you and me, we rendezvous? Rendezvous? Have a rendezvous?
Or perhaps, adventure's right for me and you?
Walking with a crooked gait, on one-two, one-two

Ah, I could burst now;
Make sure you're ready to catch all that you see
Ah, put both hands out,
Babe, catch me for me

Um, baby...
Listen, something's got my interest piqued
Kalinka? Malinka?
Babe, just pinch my cheek
I can't keep a hold on my will
Should... we do something more fantastic still?

Pain and hurt, but no, don't you cry
Parade? Marade?
Clap 'til your hands dry
Wait, you say, just wait, and wait more,
'Fore we drop us all the way down to the core...

What you say that you and me, we rendezvous?
Rendezvous? Have a rendezvous?
Or perhaps, adventure's right for me and you?
Walking with a crooked gait, on one-two, one-two

Got a sickness, babe?
Sing it all away!
And I'm still, today...
Patched together, crazy, a matryoshka!

Hey, hey, hey, if you would, let's dance it more and more
Kalinka? Malinka?
Just play on the chord
What's this feeling? What should I do?
Can't you tell me? Just a little me and you?

Heard you clearly, 524
Freud? Keloid?
Just hit the keyboard
Everything's worth laughing at, I say
Hurry up, and go dance yourself away!

Smoochy-smoochy, lalula, lali-lali laaa-aaah, hiya-ta-ta...

[translyrics by LightFlooby]

1, 2, 3, 4!
An over-thought message from me
that possibly reached someone very far away
Surely I am always going to be like
an insane and patched-up matryoshka!

A headache is a singing package for me
Time keeps moving but it still says 4 o'clock
no one can teach me what happens inside my head
the world is turning upside-down again

Ah, it's a broken piece
even the memory's abandoned totally
Ah, now I want to know
go even deeper

So hey now
Please dance more, a little longer
Kalinka? Malinka? Snapping the bow string
What should I do with this feeling?
Can you teach me for a little bit?
Loud and clear it's 524
Freud? Keloid? Bashing the keys now
All together laughing out loud
Quickly, dancing foolish to the beat!

Altogether childishly clapping in turn
One of them is purposely out of order -- look!
Certainly I don't care about the fact
that the world is melting and dripping into space

Are we going to the rendezvous? Rendezvous? It's a rendezvous?
Oh, it's sprung adventure?
With a crooked gait 1,2,1,2

Ah, it's sickening
Stop me entirely, I cannot go on
Ah, with both your hands
stop it while it's small

So hey now
Listen up cause it's important
Kalinka? Malinka? Pinching your cheek but
Do you think you can endure it?
Do you wanna do something else?
Ouch, ouch hey now don't you cry
Parade? Marade? Clap more, be happy
Wait what is it? Wait up for me!
Before we become quite separate...

Are we going to the rendezvous? Rendezvous? It's a Rendezvous?
Oh, it's sprung adventure?
With a crooked gait 1,2,1,2

Get drunk again,
Sing out all the pain,
Even tomorrow -- look!
an insane and patched-up matryoshka


Hey, hey, hey
Please dance more, a little longer
Kalinka? Malinka? Snapping the bow string
What should I do with this feeling?
Can you teach me for a little bit?
Loud and clear it's 524
Freud? Keloid? Bashing the keys now
All together laughing out loud
Quickly the dance ended in a snap!
*chu* *chu*

[translyrics by arvyknowsbest]

1 2 3 4!

A message I've thought far too much about
Maybe it'll reach somebody, who can say?
Well, certainly, I've always been this way
A patched up, crazy matryoshka doll

A lonely package sung by a headache
The clock may be ticking but the hands are still at four
But keep this secret just between you and me
Or the world will break apart and end up upside-down

Aa, I feel broken now
Pull out all your memories and throw them all away
Aa, how I want to know
Where the darkness goes

And, if you please, will you keep dancing more and more?
Kalinka? Malinka? Just hit the damn chord
All these feelings... What should I do?
Can't you tell me? Just a little of your time

Loud and clear, now, 524
Freud? Keloid? Just hit the damn key
Everything is laughable now
Hurry, dance, just like the idiot you are

Clap your hands just like a little child
And watch me as I dance to this insane rhythm
Well certainly, I don't care either way
The warmth of this world is slowly melting away

How 'bout you and I meet for a rendez-vous?
Rendez-vous? Just a rendez-vous?
How 'bout on an adventure, just me and you?
With a crooked gait we'll run off, 1, 2, 1, 2!

Aa, I want out of here
Just reach out your arms to catch me as I fall
Aa, with both your hands
Catch me to catch me

And, if you please, just listen, it's important
Kalinka? Malinka? Just pinch my cheek now
I just can't control myself now
Should we do some more fantastic things now?

Pain, it hurts, I know, but don't cry
Parade? Marade? Just clap some more now
Wait up, you say, wait up, wait up
Before we drop to two then back to one

How 'bout you and I meet for a rendez-vous?
Rendez-vous? Just a rendez-vous?
How 'bout on an adventure, just me and you?
With a crooked gait, we'll run off, 1, 2, 1, 2!

(Rai, rai) Are you feeling sick?
(Rai, rai) Just show me your song!
(Rai, rai) See how today
I'm still a patched up, crazy matroyoshka doll!

(Hey hey hey) Please, will you keep dancing more and more?
Kalinka? Malinka? Just hit the damn chord
All these feelings... What should I do?
Can't you tell me? Just a little of your time

Loud and clear, now, 524
Freud? Keloid? Just hit the damn key
Everything is laughable now
Hurry up, and dance until you hit the floor

(chuu chu chu chu la lu la taiyaiya aa iyattatta)
(chuu chu chu chu la lu la taiyaiya aa iyattatta)

1, 2, 3, 4, 5, 2, 4, aiya aa iyattatta
1, 2, 3, 4, 5, 2, 4

[translyrics by TBOEandJW]

1, 2, 3, 4

Thinking too much about the message today
It might reach someone who can ever say?
I have been this way, so simple, but so
A Patched up, crazy, young Matryoshka!

A headache brought up a package today
To be brought at four, though time slipped away
Don't' tell anyone or look like a clown,
But the world will one day turn upside down!

Ah, I'm breaking apart!
Throw out all your pain and all the memories!
Ahh, but I want to know
What's inside of me!?

Well maybe
If you want to, go dance some more
Kalinka? Malinka? Just play the damn chord!
What to do with all these feelings?
Tell me, just a little, about this!

It's loud and clear: 524
Freud? Keloid? Hit the key some more!
Everything's still to be laughed at!
Hurry, dance with all the foolishness!

Clap your hands, like you know what to do
And listen in to this maddening tune
Certainly I don't care either way
All the warmth in the world is melting away!

How about you and me go rendezvous?
Rendezvous? Us go rendezvous?
Or an adventure, for just us two?
How about a crooked gait, so 1,2 1,2

Ahh, I'm gunna burst out
Make sure that I'm standing up now to see
Ahh, with both your hands
Capture all of me

Um, maybe
Listen to this important peek!
Kalinka? Malinka? Go and pinch my cheek!
It's just that I don't have control!
What other things should be done?

Pain and hurt, but don't ever cry
Parade? Marade? Clap until you die
Wait, you call out, wait, oh just wait!
Before we both turn out to one...

How about you and me go rendezvous?
Rendezvous? Us go rendezvous?
Or an adventure, for just us two?
How about a little gait, so 1,2 1,2

(Iy! Iy!) Down with sickness?
(Iy! Iy!) Break into song!
(Iy! Iy!) See today, ahh
I'm still a crazy Matryoshka!

Well maybe
If you want to, go dance some more
Kalinka? Malinka? Just play the damn chord!
What to do with all these feelings?
Tell me, just a little, about this!

It's loud and clear: 524
Freud? Keloid? Hit the key some more!
Everything's still to be laughed at!
Hurry, dance with all the foolishness!

chu chu chu chu la lu la
taiyaiya aa iyattatta!!

chu chu chu chu la lu la
taiyaiya aa iyattatta!!

Rap:
Dance just dance, just go dance some more
Give everything you got until you hit the floor
Give in to your sick insanity
Nothing ever real in reality

Love and hate, both cross in right and wrong
Both of us getting sick breaking to song
What people don't know in La lu la
Is WE'RE BOTH CRAZY MATRYOSHKA!

http://vocalochu.blogspot.ca/2010/08/lyricstransmikugumi-matryoshka.html



Karaoke: http://piapro.jp/content/61zc7sceslg04gcx

Наутилус Помпилиус: Крылья: бэнд он ран

Наутилус Помпилиус: Крылья



Крылья

В. Бутусов — И. Кормильцев

Ты снимаешь вечернее платье,
Стоя лицом к стене.
И я вижу свежие шрамы
На гладкой, как бархат, спине.

Мне хочется плакать от боли
Или забыться во сне,
Где твои крылья,
Которые так нравились мне?

Где твои крылья,
Которые нравились мне?
Где твои крылья,
Которые нравились мне?

Раньше у нас было время,
Теперь у нас есть дела —
Доказывать, что сильный жрет слабых,
Доказывать, что сажа бела.

Мы все потеряли что-то
На этой безумной войне.
Кстати, где твои крылья,
Которые нравились мне?

Где твои крылья,
Которые нравились мне?
Где твои крылья,
Которые нравились мне?

Я не спрашиваю, сколько у тебя денег,
Не спрашиваю сколько мужей.
Я вижу — ты боишься открытых окон
И верхних этажей.

И если завтра начнется пожар
И все здание будет в огне,
Мы погибнем без этих крыльев,
Которые нравились мне.

Где твои крылья,
Которые нравились мне?
Где твои крылья,
Которые нравились мне?



Крылья: бэнд он ран: «Jet»



Jet

Paul McCartney & Linda Zhidskaya

Jet, Jet, Jet

I can almost remember
The funny faces
That time you told me
That you were going to be marrying soon

And Jet, I thought
The only lonely place was on the moon

Jet, ooh, Jet, ooh

Jet, was your father as bold
As a Sergeant Major?
Oh, how come he told you
That you hardly old enough yet?

And Jet, I thought the Major
Was a Lady Suffragette

Jet, ooh, Jet, ooh

Ah, mater, want Jet to always love me
Ah, mater, want Jet to always love me
Ah, mater, much later

Jet

And Jet, I thought the Major
Was a little Lady Suffragette

Jet, ooh, Jet, ooh

Ah, mater, want Jet to always love me
Ah, mater, want Jet to always love me
Ah, mater, much later

Jet, with the wind in your hair
Of a thousand laces
Climb on the back and we'll
Go for a ride in the sky

And Jet I thought that the Major
Was a little Lady Suffragette

Jet, ooh, Jet, ooh

And Jet, you know, I thought
You was a little Lady Suffragette

Jet, ooh

A little lady
My little lady, yes

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卍心の智

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