Shiva and the Goddess.
Monday, May 11, 2026
Sunday, May 10, 2026
Waiting for the virus
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| - Well, don´t look at me, I din do nuthin! |
Far right gadfly Richard Spencer on X muses about the hanta situation.
>>>
When I think about Covid, I feel that the pandemic happened only yesterday ... and thirty years ago! Obviously, not too many years have gone by, but we've moved past that era's politics and culture to a point that it feels like it might as well have occurred in the '90s.
"Wokeness" is over, at least as a flamboyant public spectacle. And most of the Right has moved passed the bizarre paranoia of that period. Both sides have "forgotten everything and learned nothing!" to misquote Talleyrand. That is, they have not overcome their past mistakes and are likely to double-down if given the opportunity.
The Hantavirus seems serious enough ... but I won't opine on whether or not this will develop into a worldwide pandemic and panic. It might very well blow over. What I do know is this:
First, if we suffer TWO "once in a century" pandemics, then it is fair to begin asking questions about the "collapse of complex societies." In other words, the world is breaking down due to its own inner logic. Global travel and modern medicine's ability to keep old and sick people alive for extended periods is building up connected kindling for a major catastrophe. We won't suffer a collapse in spite of post-modernity; we will suffer a collapse because of it!
Second, as bad as Covid was, a Hantavirus pandemic will totally break Americans' brains. We will see insane conspiracy theorizing and public disorder that will make the Covid period seem like a walk in the park.
Interesting times...>>>
I´m in
Overheard on the interwebs: "Can we have the socialism where the state consolidates private equity into the control of the empire and captains of industry marshal resources together to build intercontinental railroads and gigantic skyscrapers instead of universal basic quirkiness Millennial socialism please?"
Single minded
"Buddhism is a completely quietist religion". That´s where you´re wrong, kiddo.
Can you tell me something about the Ikko-Ikki?
The Ikkō-ikki were militant leagues of peasants, monks, local warriors, and commoners associated with Jodo Shinshu during Japan’s Sengoku (“Warring States”) period, especially in the 15th–16th centuries.
They are one of the most fascinating and unusual phenomena in Japanese history because they combined:
- Pure Land religious devotion,
- populist social organization,
- militant resistance,
- and quasi-theocratic political rule.
The name means roughly:
“Single-minded leagues”
or
“Leagues of the One Mind/Faith.”
1. Religious Background
The movement emerged from the teachings of:
-
Shinran
and later Shin Buddhist leaders, especially: - Rennyo.
Jōdo Shinshū emphasized:
- salvation through reliance on Amitābha Buddha,
- equality of ordinary people before the Dharma,
- and accessibility of liberation even to peasants and outcasts.
This gave the movement enormous appeal among:
- farmers,
- townspeople,
- lower samurai,
- and marginalized groups.
2. The Sengoku Context
Japan in this era was politically fragmented:
- central authority collapsed,
- warlords fought constantly,
- peasants suffered heavily,
- and religious institutions often wielded military power.
Many Buddhist sects maintained:
- armed monasteries,
- warrior monks (sōhei),
- and fortified temple complexes.
The Ikkō-ikki emerged within this chaotic world.
3. What Made the Ikkō-ikki Unique
Unlike elite monasteries,
the Ikkō-ikki mobilized:
- ordinary villagers,
- local communities,
- merchants,
- and lower-ranking samurai.
Their cohesion came from:
- shared Pure Land faith,
- communal solidarity,
- and resistance to oppressive lords.
In some regions they effectively created:
- autonomous religious republics.
This was extremely threatening to feudal rulers.
4. “Namu Amida Butsu” as a Rallying Cry
The nembutsu:
“Namu Amida Butsu”
became not only:
-
a devotional formula,
but also: - a banner of communal identity and resistance.
Religious faith and political solidarity fused together.
This gave the movement tremendous emotional power.
5. Kaga Province: A Buddhist Republic
The most famous example occurred in:
- Kaga Province.
In the late 15th century, Ikkō-ikki forces overthrew local rulers and effectively governed the province for decades.
This period is sometimes described as:
“the Peasants’ Kingdom.”
Though in reality leadership involved:
- temple authorities,
- local elites,
-
and military organizers,
not pure egalitarian democracy.
Still, it was extraordinary for the period.
6. Relationship to Violence
This creates a major paradox.
Pure Land Buddhism is centered on:
- compassion,
- humility,
- and reliance on Amitābha’s grace.
Yet the Ikkō-ikki became heavily militarized.
They:
- fought wars,
- defended fortresses,
- staged uprisings,
- and resisted samurai rulers.
This tension has long troubled Buddhist historians.
Some Shin Buddhist thinkers later viewed the militancy as:
-
understandable historically,
but spiritually problematic.
7. Oda Nobunaga’s Suppression
The movement’s greatest enemy was:
- Oda Nobunaga.
Nobunaga sought to unify Japan and crush independent power centers.
He regarded militant Buddhist leagues as major threats.
The struggle became brutal.
8. The Siege of Ishiyama Hongan-ji
The spiritual center of the movement was:
- Ishiyama Hongan-ji.
Nobunaga besieged it for years (1570–1580).
The conflict involved:
- massive fortifications,
- naval battles,
- political alliances,
- and religious militancy.
Eventually the temple surrendered.
This marked the decline of Ikkō-ikki political power.
9. Rennyo’s Ambiguous Role
Rennyo helped spread Shin Buddhism among commoners,
but he was personally cautious about violent uprisings.
At times he tried to restrain militant followers.
Yet the movement his reforms inspired became socially explosive.
10. Why the Ikkō-ikki Matter Historically
They are important because they reveal:
- the political power of religion,
- the social mobility created by Pure Land devotion,
- and the instability of feudal Japan.
They also challenge stereotypes about Buddhism as always quietistic or apolitical.
The Ikkō-ikki show that Buddhist movements could become:
- revolutionary,
- communal,
- populist,
- and militarily organized.
11. Spiritual Interpretation
One reason the movement became so powerful is that Shin Buddhism gave dignity to ordinary people.
Its message implied:
- peasants and nobles alike are embraced by Amitābha,
- spiritual worth is not based on status,
- and salvation is open even to the lowliest beings.
In a rigid feudal society,
this carried profound social implications.
12. Modern Legacy
Today, Jodo Shinshu is generally nonviolent and highly institutionalized.
The Ikkō-ikki are remembered with mixed feelings:
- admiration for communal courage,
- concern about militancy,
- and fascination with their unique religious society.
They remain one of the most striking examples of:
- Buddhism intersecting with mass politics and armed resistance.
Psychosis or transcendence?
If this is true, it seems to suggest that "liberation" isn´t really salvation...
The pandemic next time?
Should we be worried about the hanta virus? A bit spooky that not even isolated island such as Saint Helena and Tristan da Cunha are entirely safe. The Canary Islands don´t count.
I assume it´s contained now?
Pablo (Raptis)
I hardly read this long far right attack on Keir Starmer, but it does contain one interesting fact (or is it factoid). The author claims that Starmer was a supporter of Michel Pablo´s Trotskyist current IRMT in his youth?!
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