Podcasts about Miya

Why is Tennessee filled with so many ancient Egyptian names, monuments, and symbols? In this conversation, Jessie Czebotar and I examine Memphis's connection to ancient Egypt and the meanings she sees within the Memphis city seal, the Tennessee state flag, the University of Memphis coat of arms, and the Catholic diocese's symbolism. We also explore the Memphis Pyramid, Ramesses II, the Apis bull, Serapis, ancient Egyptian writings about death, and whether naming a city after an ancient location could carry spiritual or territorial significance. On the Plus Side, we continue deeper into Tennessee by examining Dolly Parton, Dollywood, the Imagination Library, Oak Ridge, and the unusual questions surrounding Dolly's death. You can find Jessie Czebotar and her work here: Website: https://www.kingdomlivingwithjessie.com YouTube: https://www.youtube.com/@jessieczebotar4619 Patreon: https://www.patreon.com/cw/JessieCzebotar BUY A COFFEE LINK Support the Show & Stay Connected: Buy Me a Coffee: https://buymeacoffee.com/sensiblehippie Join My Patreon for ad-free episodes & exclusive content: https://Patreon.com/WakeupwithMiya If you're joining Waiola – The Plus Side, please subscribe through a web browser (Safari or Chrome) instead of the Patreon app — it directly supports the show. Mahalo nui loa for supporting independent work and helping keep this platform growing. Shop my Amazon Storefront: https://www.amazon.com/shop/profile/amzn1.account.AGYOPCXXGH6MN5RVAKGQWVZUZLEA/list/26B87RB4FZ9W2?ref_=cm_sw_r_cp_ud_aipsflist_6BWRT43TH4MY2NM2XD6X Want to be on the show or suggest a guest? I'm looking for guests who can speak on human trafficking, the paranormal, occult symbolism, hidden history, spiritual warfare, ancient mysteries, and specific military stories involving covert operations, secret programs, psychological warfare, unexplained events, and firsthand accounts.  Email me at: Miya@wakeupwithmiya.com Exclusive Discount!Shop at LVNTA: https://lvnta.com/lv_IcTq5EmoFKaZfJhTiS Use code OHANA for 20% off! Listen on Your Favorite Platform: Spotify, Apple Podcasts, YouTube, and everywhere podcasts are available! RATE & REVIEW: Apple: https://podcasts.apple.com/us/podcast/wake-up-with-miya/id1627169850 Spotify: https://open.spotify.com/show/0UYrXCgma1lJYzf8glnAxy Music Credits: Beginning: "Echoes in the Shadows" - DK End Music: “Crazy” - EkoBecome a supporter of this podcast: https://www.spreaker.com/podcast/wake-up-with-miya--6339129/support.

VIEWER DISCRETION IS ADVISED This episode contains discussions of childhood abuse, sexual exploitation, human trafficking, drugs, and other disturbing subjects. It may not be suitable for all viewers. Dr. Juliette Engel is a physician, author, and founder of the Angel Coalition, an organization that worked to combat human trafficking throughout Russia and the former Soviet Union. In this episode, Juliette shares her personal account of being placed in the CIA's Monarch MK-Ultra program as a child. She discusses Project Paperclip, the alleged use of trauma and drugs in mind-control experiments, the “annexes” where she says these programs operated, and how she created “Sparky” as a source of courage and strength. Juliette recounts escaping at seventeen, rebuilding her life, becoming a physician, and later moving to Moscow. She explains how the Angel Coalition developed into a network of organizations working across the former Soviet Union to raise awareness, assist trafficking victims, and help bring children home. She also discusses Stanford Research Institute, Fort Point beneath the Golden Gate Bridge, harmonics, and what she remembers about the San Francisco music scene during the 1960s. Portions of this interview were removed from YouTube due to the sensitive nature of the discussion. In the full Patreon version, Juliette shares her account of meeting Jeffrey Epstein at a private gathering in the San Juan Islands in 1988. She explains what she says Epstein wanted from her, why he questioned her about converting and transmitting digital images, the offer he allegedly made, and why she felt she was in serious danger that night. The Patreon discussion also goes deeper into the G.A.T.E. gifted-and-talented program, a mysterious pink fizzy drink Juliette says some children were given, memory-blocking drugs, chemicals allegedly connected to destroying evidence, Zorro Ranch, trafficking networks, and the connection she sees between MK-Ultra survivors and Epstein survivors. Listen to the full conversation on the Waiola Plus Side: https://www.patreon.com/WakeUpWithMiya Learn more about Dr. Juliette Engel and find her books, Sparky: Surviving Sex Magick and Angels Over Moscow: https://www.julietteengel.com First batch of National Security Archive MKUltra docs released Dec 23 2024 https://rumble.com/v7dzce8-congress-isnt-listening-mk-ultra-survivors-reach-out-to-public-with-testimo.html?e9s=src_v1_sa%2Csrc_v3_sa_o%2Csrc_v1_upp_f https://nsarchive.gwu.edu/briefing-book/dnsa-intelligence/2024-12-23/cia-behavior-control-experiments-focus-new-scholarly Second batch released Oct 30 2025https://nsarchive.gwu.edu/briefing-book/dnsa-intelligence/2025-10-30/top-secret-testimony-cias-mkultra-chief-50-years-later 2025 Trafficking in Persons Report https://www.state.gov/reports/2025-trafficking-in-persons-report/#report-toc__section-1 BUY A COFFEE LINK Support the Show & Stay Connected: Buy Me a Coffee: https://buymeacoffee.com/sensiblehippie Join My Patreon for ad-free episodes & exclusive content: https://Patreon.com/WakeupwithMiya If you're joining Waiola – The Plus Side, please subscribe through a web browser (Safari or Chrome) instead of the Patreon app — it directly supports the show. Mahalo nui loa for supporting independent work and helping keep this platform growing. Shop my Amazon Storefront: https://www.amazon.com/shop/profile/amzn1.account.AGYOPCXXGH6MN5RVAKGQWVZUZLEA/list/26B87RB4FZ9W2?ref_=cm_sw_r_cp_ud_aipsflist_6BWRT43TH4MY2NM2XD6X Want to be on the show or suggest a guest? I'm looking for guests who can speak on human trafficking, the paranormal, occult symbolism, hidden history, spiritual warfare, ancient mysteries, and specific military stories involving covert operations, secret programs, psychological warfare, unexplained events, and firsthand accounts.Email me at: Miya@wakeupwithmiya.com Exclusive Discount! Shop at LVNTA: https://lvnta.com/lv_IcTq5EmoFKaZfJhTiS Use code OHANA for 20% off! Listen on Your Favorite Platform: Spotify, Apple Podcasts, YouTube, and everywhere podcasts are available! RATE & REVIEW: Apple: https://podcasts.apple.com/us/podcast/wake-up-with-miya/id1627169850 Spotify: https://open.spotify.com/show/0UYrXCgma1lJYzf8glnAxy Music Credits: Beginning: "Echoes in the Shadows" - DKEnd Music: “Crazy” - EkoBecome a supporter of this podcast: https://www.spreaker.com/podcast/wake-up-with-miya--6339129/support.

In this powerful episode, Nathan Reynolds—descendant of a high-level bloodline—exposes the deeper layers of control, generational trauma, and spiritual warfare that shape our world behind the scenes. A survivor of Satanic Ritual Abuse (SRA), Nathan breaks down the unseen systems of power, the manipulation of language and media, and the ancient forces still at play in today's society. This conversation doesn't follow the usual script. We go straight into the heart of the spiritual battle, hidden agendas, Nephilim bloodlines, ritual symbolism, and what it takes to break free from programming. It's raw, real, and not for the faint of heart. Follow + Subscribe so you don't miss what's next Hit the bell to stay in the loop Support the Show & Stay Connected:Buy Me a Coffee: https://buymeacoffee.com/sensiblehippie Join My Patreon for ad-free episodes & exclusive content: https://Patreon.com/WakeupwithMiya Want to be on the show or suggest a guest? I'm looking for guests who can speak on human trafficking, the paranormal, occult symbolism, hidden history, spiritual warfare, ancient mysteries, and specific military stories involving covert operations, secret programs, psychological warfare, unexplained events, and firsthand accounts. Email me at: Miya@wakeupwithmiya.comExclusive Discount! Shop at LVNTA: https://lvnta.com/lv_IcTq5EmoFKaZfJhTiS Use code OHANA for 20% off! Listen on Your Favorite Platform:Spotify, Apple Podcasts, YouTube, and everywhere podcasts are available!RATE & REVIEW:Apple: https://podcasts.apple.com/us/podcast/wake-up-with-miya/id1627169850 Spotify: https://open.spotify.com/show/0UYrXCgma1lJYzf8glnAxy Music Credits:Intro: “Summertime” – PALA Midtro: “Pemberley” – Cody Martin Outro: “The Moment” – Adrian Walther End Music: “At First Light” – Lunareh Beginning Music: “Moments” – Fugue Frenzy Final Song: London Bridges _DK Shop My Favorite Books & Products: https://www.sensiblehippie.com Follow Nathan Reynolds: https://snatchedfromtheflames.com https://rumble.com/user/NathanReynoldsSnatchedFromTheFlamesBecome a supporter of this podcast: https://www.spreaker.com/podcast/wake-up-with-miya--6339129/support.

If you're new to Travis Roy's research, I highly recommend watching our first conversation, Giants in America, before this episode. It lays the foundation for many of the discoveries and historical accounts we build on as we expand the discussion into Asia. Watch Giants in America here: https://youtu.be/p8Iros-5WyM Stories of giants have been found in cultures around the world for thousands of years, and Asia is no exception. In this episode of Wake Up with Miya, I'm joined once again by researcher Travis Roy for a fascinating conversation exploring giant traditions throughout China, Japan, Mongolia, India, and other parts of Asia.We discuss historical newspaper reports, ancient legends, mysterious discoveries, megalithic structures, giant burial mounds, the Japanese Oni, China's legendary giant Fangfeng, giant footprints, unusual artifacts, and whether these accounts preserve memories of a forgotten chapter of history. During our conversation, Travis shares historical sources, maps, photographs, and even a massive 30-pound stone hatchet head connected to one of his research areas. We also explore giant traditions found in Europe, the Caribbean, and North America and discuss whether these accounts from around the world may point to something much bigger than isolated legends.Topics discussed include: • Giants in China, Japan, Mongolia, and India• Ancient newspaper reports of giant skeletons• The Japanese Oni• China's legendary giant Fangfeng• Giant burial mounds and megalithic structures• Giant footprints• Horned skull reports • Ancient Persia and giant traditions• The Great Wall of China• Scythians and ancient migrations • Sardinia and European giant traditions• Caribbean giant traditions• Ancient civilizations and forgotten history If you enjoy conversations that explore ancient history, archaeology, biblical history, lost civilizations, and historical mysteries, you're in the right place. Don't forget to subscribe, turn on notifications, and leave a positive review on Apple Podcasts. It really does help this little Ohana grow and helps more people discover these conversations. For extended conversations, exclusive interviews, and members-only content, visit WakeUpWithMiya.com and join the Waiola Plus Side. Follow Travis Roy Instagram: @giants_of_ancientamericaFacebook: Giants of Ancient AmericaYouTube: Giants of Ancient America Want to hear the conversation continue? The discussion doesn't end here. In the extended Waiola Plus Side, Travis Roy and I continue exploring giant traditions from around the world, including Sardinia, Sicily, and the Caribbean.We also discuss giant footprints, massive stone hatchet heads, additional historical accounts, and several thought-provoking "what if" questions that didn't make it into the public interview. To watch the extended conversation, join the Waiola Plus Side at https://www.patreon.com/WakeUpWithMiya BUY A COFFEE LINK Support the Show & Stay Connected: Buy Me a Coffee: https://buymeacoffee.com/sensiblehippieJoin My Patreon for ad-free episodes & exclusive content: https://Patreon.com/WakeupwithMiyaIf you're joining Waiola – The Plus Side, please subscribe through a web browser (Safari or Chrome) instead of the Patreon app — it directly supports the show.Mahalo nui loa for supporting independent work and helping keep this platform growing.Shop my Amazon Storefront: https://www.amazon.com/shop/profile/amzn1.account.AGYOPCXXGH6MN5RVAKGQWVZUZLEA/list/26B87RB4FZ9W2?ref_=cm_sw_r_cp_ud_aipsflist_6BWRT43TH4MY2NM2XD6X Want to be on the show or suggest a guest? I'm looking for guests who can speak on human trafficking, the paranormal, occult symbolism, hidden history, spiritual warfare, ancient mysteries, and specific military stories involving covert operations, secret programs, psychological warfare, unexplained events, and firsthand accounts.Email me at: Miya@wakeupwithmiya.com Exclusive Discount!Shop at LVNTA: https://lvnta.com/lv_IcTq5EmoFKaZfJhTiSUse code OHANA for 20% off!Listen on Your Favorite Platform: Spotify, Apple Podcasts, YouTube, and everywhere podcasts are available! RATE & REVIEW:Apple: https://podcasts.apple.com/us/podcast/wake-up-with-miya/id1627169850Spotify: https://open.spotify.com/show/0UYrXCgma1lJYzf8glnAxy Music Credits: Beginning: "Echoes in the Shadows" - DKEnd Music: “Crazy” - EkoBecome a supporter of this podcast: https://www.spreaker.com/podcast/wake-up-with-miya--6339129/support.

For the best experience, I recommend watching this episode on YouTube, where you'll see Crrow777's remarkable telescope footage throughout the conversation. If you'd like to continue with the extended Plus Side discussion, you can find it on Patreon.For more than a decade, Crrow777 has spent thousands of hours pointing his cameras and telescopes toward the skies, capturing footage that has led him to question much of what we've been taught about the Moon, Sun, and what may be happening above us. In this interview, Crrow777 joins me to share some of his most fascinating telescope footage, including the famous Lunar Wave that first brought widespread attention to his work. We look at the footage together as he explains what he captured, why he still doesn't know exactly what causes the phenomenon, and how his understanding of it has evolved over the years. We also get into strange objects and orbs he's captured, his thoughts on UFO and UAP disclosure, what he believes the Moon and Sun actually are, his solar observations, the mysterious "second sun" footage, the firmament, and why he created the term "Sky Clock" to describe his approach to studying what's above us. Whether you agree with Crrow777's conclusions or not, this conversation is about looking at the footage, asking questions, and examining ideas that challenge conventional explanations. 

In this fascinating conversation, I'm joined by broadcaster, author, and Strange Planet host Richard Syrett to discuss his new book, Tales from the Rock 'n Roll Twilight Zone. Richard shares how his journey into the paranormal began, his years guest hosting Coast to Coast AM, and what inspired him to bring some of rock music's greatest mysteries together in one book. We explore the unanswered questions surrounding Kurt Cobain's death, the strange legends surrounding Led Zeppelin, Jimmy Page and Aleister Crowley, Robert Johnson and the crossroads legend, occult symbolism in rock music, and Richard's unforgettable personal story, "There Will Be No Barbecue." If you enjoy these conversations, please subscribe, hit that notification bell, and leave a positive review on Apple Podcasts or Spotify. It really helps support the show and allows more people to discover these conversations. If you'd like to hear extended interviews, exclusive content, and conversations you won't find on YouTube, be sure to join The Plus Side on Patreon or become a YouTube Member. Follow Richard Syrett Tales from the Rock 'n Roll Twilight Zone https://therockandrolltwilightzone.com Richard Syrett's Strange Planet https://strangeplanet.ca Follow Wake Up with Miya https://www.youtube.com/@WakeUpwithMiya Patreon: https://www.patreon.com/WakeUpWithMiya BUY A COFFEE LINK Support the Show & Stay Connected: Buy Me a Coffee: https://buymeacoffee.com/sensiblehippie Join My Patreon for ad-free episodes & exclusive content: https://Patreon.com/WakeupwithMiya If you're joining Waiola – The Plus Side, please subscribe through a web browser (Safari or Chrome) instead of the Patreon app — it directly supports the show. Mahalo nui loa for supporting independent work and helping keep this platform growing. Shop my Amazon Storefront: https://www.amazon.com/shop/profile/amzn1.account.AGYOPCXXGH6MN5RVAKGQWVZUZLEA/list/26B87RB4FZ9W2?ref_=cm_sw_r_cp_ud_aipsflist_6BWRT43TH4MY2NM2XD6X Want to be on the show or suggest a guest? I'm looking for guests who can speak on human trafficking, the paranormal, occult symbolism, hidden history, spiritual warfare, ancient mysteries, and specific military stories involving covert operations, secret programs, psychological warfare, unexplained events, and firsthand accounts.Email me at: Miya@wakeupwithmiya.com Follow Me Online:Instagram: https://www.instagram.com/WakeupwithMiya Facebook: https://www.facebook.com/WakeupwithMiyaExclusive Discount! Shop at LVNTA: https://lvnta.com/lv_IcTq5EmoFKaZfJhTiS Use code OHANA for 20% off! Listen on Your Favorite Platform: Spotify, Apple Podcasts, YouTube, and everywhere podcasts are available! RATE & REVIEW:Apple: https://podcasts.apple.com/us/podcast/wake-up-with-miya/id1627169850 Spotify: https://open.spotify.com/show/0UYrXCgma1lJYzf8glnAxy Music Credits: Beginning: "Echoes in the Shadows" - DKEnd Music: “Crazy” - Eko #RichardSyrett #KurtCobain #LedZeppelin #JimmyPage #AleisterCrowley #RobertJohnson #JimiHendrix #TheBeatles #CoastToCoastAM #StrangePlanet #Paranormal #RockMysteries #WakeUpWithMiyaBecome a supporter of this podcast: https://www.spreaker.com/podcast/wake-up-with-miya--6339129/support.

PNL UPRN Seg#94 "Mystical Metaphysical" Guest Miya Starfire and CoHost Rob Shelsky Tue Aug 25th, 2026 at 5pm EST Guest Bios: PNL Podcast (Paranormal NL) located in Newfoundland and Labrador (NL), Canada with Host Jen Noseworthy PNLS4/E34-UPRN Segment #94. “Mystical Metaphysical” special Pre-recorded event with a YouTube Live-Chat Watch-Party on UPRN. PNL Host Jen Noseworthy talks with Guest: Miya Starfire (from California). PNL Podcast Alumni Network Member joins as a Co-Host: MUFON investigator & author Rob Shelsky (from North Carolina). Guest Miya Starfire is an intuitive healer, empath, and channel with over 27 years of experience as a licensed massage therapist and energy practitioner. Her work bridges the physical and the unseen, guiding others through awakening, healing, and deeper self-discovery. As a Light Warrior, Starseed, and experiencer, Miya walks a multidimensional path—one shaped by profound spiritual insight, shadow integration, and connection to higher realms. Her journey reflects the truth that awakening is not a destination, but an ever-unfolding expansion of consciousness. Through her Podcast Echoes Beyond the Veil, Miya explores the mysteries of existence, offering guidance, healing, and perspective for those called to remember who they are. Miya believes that once the shadow is embraced, only love remains; and that this moment in time is a powerful opportunity for transformation. https://www.youtube.com/channel/UClWILsrxr2Rni5BiIiR14tQ/streams Co-Host Guest: Rob Shelsky was previously on PNL Podcast Season 3 and 4. Check them all out. Shelsky is an author & MUFON field investigator, has written over 80 Paranormal books, and was invited to speak at the Library of Congress, Washington, D.C. Rob has a degree in science, has written a large number of magazine articles, and has been interviewed on a number of shows such as George Noory's Coast-To-Coast AM Radio show. Shelsky was also the on-camera UFO expert for a Travel Channel TV show. Find his books on Amazon Kindle, Smashwords & more. Follow Rob Shelsky on http://robshelsky.blogspot.com/ Shout out to PNL Podcast Alumni Network Members from S3 & S4 Coley UFO with SNX Radio Big shout out to UPRN Producer, Manager Michelle Desrochers.Michelle is also host of The Outer Realm Radio & Beyond the Outer Realm on UPRN www.linktr.ee/michelledesrochers_ United Public Radio & UFO Paranormal Radio www.uprntalkradio.com

Paranormal NL- Mystical Metaphysical_ with Miya Starfire and CoHost Rob Shelsky by UFO Paranormal Radio

In this conversation, I'm joined once again by Jessie Czebotar as we explore spiritual communication, haunted objects, spiritual attachments, and the unseen world from Jessie's biblical perspective. Can objects carry spiritual attachments? What about antiques, secondhand items, or objects that once belonged to someone else? And when people attempt to communicate with deceased loved ones through mediums, tarot cards, or Ouija boards, who—or what—does Jessie believe they may actually be communicating with? We also get into near-death experiences, imaginary friends, spiritual doorways, spiritual warfare, and some of Jessie's personal experiences with objects and places she believes carried spiritual significance. Please note: Portions of this conversation have been removed from the YouTube version due to YouTube content guidelines. The complete, unedited interview is available on the Waiola Plus Side through Patreon and YouTube Memberships. If you enjoy these conversations, please subscribe, hit the notification bell, share the episode, and leave a comment. If you're listening on Apple Podcasts or Spotify, I'd really appreciate a positive review—it helps support Wake Up with Miya and helps more people discover the show. You can find Jessie Czebotar and her work here:  Website: https://kingdomlivingwithjessie.com  YouTube:https://www.youtube.com/@kingdomlivingtv9933  Youtube: https://www.youtube.com/@jessieczebotar4619  Patreon: https://www.patreon.com/jessieczeebotar  Buy Me a Coffee: https://buymeacoffee.com/sensiblehippie  Join My Patreon for ad-free episodes & exclusive content:https://Patreon.com/WakeupwithMiya  If you're joining Waiola – The Plus Side, please subscribe through a web browser (Safari or Chrome) instead of the Patreon app — it directly supports the show.  Mahalo nui loa for supporting independent work and helping keep this platform growing.  Shop my Amazon Storefront: https://www.amazon.com/shop/profile/amzn1.account.AGYOPCXXGH6MN5RVAKGQWVZUZLEA/list/26B87RB4FZ9W2?ref_=cm_sw_r_cp_ud_aipsflist_6BWRT43TH4MY2NM2XD6X  Want to be on the show or suggest a guest? I'm looking for guests who can speak on human trafficking, the paranormal, occult symbolism, hidden history, spiritual warfare, ancient mysteries, and specific military stories involving covert operations, secret programs, psychological warfare, unexplained events, and firsthand accounts.  Email me at: Miya@wakeupwithmiya.com  Follow Me Online:  Instagram: https://www.instagram.com/WakeupwithMiya  Facebook: https://www.facebook.com/WakeupwithMiya  Exclusive Discount!Shop at LVNTA: https://lvnta.com/lv_IcTq5EmoFKaZfJhTiS  Use code OHANA for 20% off!  Listen on Your Favorite Platform:  Spotify, Apple Podcasts, YouTube, and everywhere podcasts are available!  RATE & REVIEW:  Apple: https://podcasts.apple.com/us/podcast/wake-up-with-miya/id1627169850  Spotify: https://open.spotify.com/show/0UYrXCgma1lJYzf8glnAxy  Music Credits: Beginning: "Echoes in the Shadows" - DK  End Music: “Crazy” - EkoBecome a supporter of this podcast: https://www.spreaker.com/podcast/wake-up-with-miya--6339129/support.

In today's episode, I sit down with James Templeton, founder of the Templeton Wellness Foundation and author of I Used to Have Cancer. After being diagnosed with Stage 4 melanoma at just 32 years old, James was faced with life-changing decisions. This conversation is for informational purposes only and is NOT medical advice. A portion of this interview has been removed from the YouTube version due to platform content policies. You can watch the full, unedited conversation on the Plus Side. Watch the full interview on the Plus Side: https://www.patreon.com/wakeupwithmiya Connect with James Templeton: https://www.templetonwellness.com If you enjoy these conversations, please subscribe, hit the notification bell, and if you're listening on Apple Podcasts or Spotify, I'd really appreciate it if you'd leave a positive review. It helps support the show and helps others find these conversations. BUY A COFFEE LINK Support the Show & Stay Connected:Buy Me a Coffee: https://buymeacoffee.com/sensiblehippie Join My Patreon for ad-free episodes & exclusive content:https://Patreon.com/WakeupwithMiya If you're joining Waiola – The Plus Side, please subscribe through a web browser (Safari or Chrome) instead of the Patreon app — it directly supports the show. Mahalo nui loa for supporting independent work and helping keep this platform growing. Shop my Amazon Storefront: https://www.amazon.com/shop/profile/amzn1.account.AGYOPCXXGH6MN5RVAKGQWVZUZLEA/list/26B87RB4FZ9W2?ref_=cm_sw_r_cp_ud_aipsflist_6BWRT43TH4MY2NM2XD6X Want to be on the show or suggest a guest?I'm looking for guests who can speak on human trafficking, the paranormal, occult symbolism, hidden history, spiritual warfare, ancient mysteries, and specific military stories involving covert operations, secret programs, psychological warfare, unexplained events, and firsthand accounts.Email me at: Miya@wakeupwithmiya.com Follow Me Online: Instagram: https://www.instagram.com/WakeupwithMiya Facebook: https://www.facebook.com/WakeupwithMiya Exclusive Discount! Shop at LVNTA: https://lvnta.com/lv_IcTq5EmoFKaZfJhTiSUse code OHANA for 20% off! Listen on Your Favorite Platform: Spotify, Apple Podcasts, YouTube, and everywhere podcasts are available! RATE & REVIEW:Apple: https://podcasts.apple.com/us/podcast/wake-up-with-miya/id1627169850Spotify: https://open.spotify.com/show/0UYrXCgma1lJYzf8glnAxyMusic Credits: Beginning: "Echoes in the Shadows" - DKEnd Music: “Crazy” - EkoBecome a supporter of this podcast: https://www.spreaker.com/podcast/wake-up-with-miya--6339129/support.

This is a special episode talking about the newest UNESCO World Heritage cultural site: The Asuka and Fujiwara Ancient Capitals. This is particularly relevant as it is directly related to the history we are currently examining in this podcast. For more information, check out the blogpost at: https://sengokudaimyo.com/podcast/episode-unesco  Rough Transcript: Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua, and this is a special episode on Japan's newest UNESCO world heritage site: the Ancient Capitals of Asuka and Fujiwara. Rarely do I focus too much on current events in this podcast.  After all, we are still dealing with the events of the 7th century, and that is hardly "current" in any sense.  However, just last month, at the end of July 2026, the UNESCO World Heritage Convention met and made a ruling on inducting the Ancient Capitals of Asuka and Fujiwara as one of the newest World Heritage sites. Given the obvious relevance of this to this podcast, I thought it was worth talking about. As such we'll go into a little history of the UNESCO world heritage convention, what it means, and how sites get added—or even removed—from the list.  And then we'll talk about the addition of the Ancient Capitals of Asuka and Fujiwara, what is included in that description, and what part those various locations play in the story of Japan's history, which we've been laying out for the past several years.  Warning up front:  This is probably going to be a longer episode than usual, as there is a lot to cover, but it still didn't seem to make sense to break it up into two parts. Before we get into the background of UNESCO more generally, let's talk briefly about the news.  The Ancient Capitals of Asuka and Fuijwara had been on UNESCO's tentative list since 2007, and following an on-site evaluation in September of 2025, the International Council on Monuments and Sites, or ICOMOS, made a recommendation in June 2026 that the property be inscribed on the World Heritage list. On 26 July, 2026, the UNESCO World Heritage Committee met in Busan, South Korea and accepted the recommendation.  This becomes Japan's 22nd cultural World Heritage site, and the 27th World Heritage property in Japan, since the World Heritage program is also inclusive of natural heritage sites, such as Yakushima, Amami-Ohoshima, the Ogasawara islands, and the mountainous regions of Shirakami-Sanchi, and Shiretoko, in Hokkaido. The recommendation for Asuka and Fujiwara was not just for a single site, but includes 19 individual sites and over 1,100 hectares of "buffer zone".  The individual sites are listed on the UNSECO World Heritage website as follows: •             Asuka Palace Site •             Asuka Pond Garden Site •             Asuka Water Clock Site •             Sakafuneishi Ritual Site •             Asuka-dera Temple Site •             Tachibana-dera Temple Site •             Yamada-dera Temple Site •             Kawara-dera Temple Site •             Hinokuma-dera Temple Site •             Ishibutai Mounded Tomb •             Shobuike Mounded Tomb •             Kengoshizuka Mounded Tomb •             Fujiwara Palace Site •             Daikandaiji Temple Site •             Motoyakushiji Temple Site •             Mounded Tomb of Emperor Temmu and Empress Jito •             Nakaoyama Mounded Tomb •             Kitora Mounded Tomb •             Takamatsuzuka Mounded Tomb So these are the specific locations, that were included in the single designation.   And these are how they are officially listed on the UNESCO World Heritage site in English, so for anyone who is going to comment that saying Asuka-dera Temple is redundant, because "Tera" already means "Temple", let's just not, shall we?  They are all in the Asuka and Kashihara area, and easily accessible, one from the other, so you can go and visit them if you would like.  I suspect that there is going to be a bit of push for that area in the coming tourist season as they now put up official UNESCO world heritage site markers.  And you may have noticed that a lot of these site names may sound very familiar, because the majority of them are places we've already mentioned on the podcast – but more on that later. But first, what does it mean to be a UNESCO World Heritage Site? UNESCO is the "United Nations Educational, Scientific and Cultural Organization".  It was founded in 1945, with the stand-up of the UN itself, as a successor to the League of Nations' International Committee on Intellectual Cooperation.  That said, the idea of a "World Heritage Site" didn't come about until 1975, with the Convention Concerning the Protection of the World Cultural and Natural Heritage, with the first sites being designated in 1978. Prior to this, UNESCO had been involved in various attempts to help preserve various monuments of historical significance.  They begin working with various museums and other organizations, and in 1965 UNESCO created ICOMOS, an international professional association to work towards the conservation and protection of cultural heritage.  A site designated as a World Heritage Site must be considered to be of "outstanding universal value" and can fall under one of two categories.  The first, and perhaps the one that most often comes to mind, are the cultural sites.  The second are natural sites considered of outstanding value.   With the 1975 convention, UNESCO had leaned heavily on ICOMOS as an advisory body regarding sites of particular cultural significance.  A similar body, the World Conservation Union, provides input on sites of natural significance. To be determined a World Heritage site, there is a set of ten criteria, and a site must meet at least one of the ten.  This means that a site must: i.            Represent a masterpiece of human creative genius ii.           Exhibit an important interchange of human values iii.          Bear a unique or at least exceptional testimony to a cultural tradition or to a civilization iv.           Illustrate a significant stage in human history v.            Be an outstanding example of a traditional human settlement, land-use, or sea-use vi.          Be directly or tangibly associated with events or living traditions, with ideas, or with beliefs, with artistic and literary works of outstanding universal significance; or it must vii.         Contain superlative natural phenomena viii.        Be an outstanding example representing major stages of earth's history ix.          Be an outstanding example representing significant on-going ecological and biological processes in the evolution and development of ecosystems and communities of plants and animals; or it must x.           Contain the most important and significant natural habitats for conservation of biological diversity. I abbreviated that list, but it gives you an idea of what the committee is looking for. To be placed on the list, a site must first be nominated.  Nominations are made by UN member countries and placed on a Tentative List.  From there, they can be selected into a Nomination File, which is then evaluated by the advisory organizations as appropriate.  The World Heritage committee meets once a year, at which time they may determine whether a nominated site will be added to the World Heritage list or if more information is needed. Having a site listed as an UNESCO world heritage site carries prestige and can drive tourism and revenue to help protect the site.  Members can request financial assistance with some conservation projects, and signatory nations are expected to contribute to the conservation of world heritage sites.  At the same time, the host country is expected to provide regular reports on the conditions of the site and efforts being undertaken to conserve it.  Should the situation change so that key aspects of the site's intrinsic value are lost, the World Heritage Committee may choose to revoke a designation.  This has only been done a few times, but it is always a possibility. All of this means that the Asuka and Fujiwara capital sites are now eligible for certain types of financial assistance and international aid to help further preserve and even restore certain aspects, such as the tomb murals in the Takamatsuzuka and Kitora kofun.  But let's talk about the sites that have actually been included, and to do that, we'll go through in roughly chronological order, based on the timeline that was given by Japan in the nomination documents, and what makes the most sense for narrative cohesion.   That said, it is important to note that the dates on the timeline in the UNESCO nominating document are where we first see mentions of the monuments, not necessarily when the temples were first constructed or anything like that.  If you want to learn more, check out the documentation submitted on the UNESCO world heritage website. And speaking of learning more, many of the sites we are about to discuss we have covered in previous episodes—though some more than others.  We'll call out relevant episodes as we can, but you can also find out more by searching on our website, sengokudaimyo.com, for more information about any of these topics. Let's start with Asukadera, or Asuka Temple.  The nominating document notes that it was completed in 596, though it had been started quite a bit earlier.  We discussed Askua-dera and many of the other temples back in episode 142, though Asuka-dera itself has been a part of the story since at least Episode 92, with the rise of Soga no Umako.  Asuka-dera, as you may recall, started off as a private temple for the Soga family, though they were so intertwined with the royal family that it almost didn't make a difference.  For the longest time it was the primary temple site at least in the Asuka region, and defined what Buddhism looked like early on.  Later it would be included as one of the Four Great Temples, and it would eventually move to Nara, though a temple would continue to operate on the site until the modern day.  That said, through fires and reduced patronage, the current temple is much reduced from its former glory.  Still, archeologies have found indications at the site demonstrating the true extent of the temple at the height of its power and influence, and how it truly played a key role in numerous events surrounding the building of a continental style state government. Speaking of the Soga family, the next site on the list, dated to 626, is Ishibutai kofun.  Ishibutai kofun was originally a square kofun, or Houfun, thought to be the resting place of Soga no Umako, the Grand Minister and head of the Soga family who led it to prominence in the age of Kashikiya Hime, aka Suiko Tenno.  We talked about his passing in episode 103.  Excavations have suggested that the tomb took up an area about 85 meters to a side.  This included an outer moat and an inner, platform, about 50 meters square.  The burial chamber is a horizontal stone chamber created with impressive megaliths—a fancy word that just means "big stones".  In this case we are talking about stones that rival or even dwarf those at monuments like the famous Stonehenge, in England.  The stones are part of what give it its name, Ishibutai, or Stone Stage, because unlike in other kofun, these ones are exposed.  There is a theory that after the fall of the Soga family, and the deaths of Soga no Iruka and Soga no Emishi, the tomb was deliberately uncovered as a form of posthumous punishment. Because it is not a tomb under the care of the Imperial Household Agency, Ishibutai kofun has seen extensive excavation from 1933 to 1975.  That said, most of the funerary goods were likely stolen a long time ago.  There were some various bits and pieces found here and there—gilt and bronze implements and earthenware shards, but otherwise nothing truly significant.  They did find evidence of other tombs, nearby.  Perhaps ironically it seems that these other tombs were leveled to make room for Ishibutai kofun, making its own uncovering feel somewhat karmic, in a way. The next site, if we were to follow the timeline, is the Asuka Palace site.  This actually encompasses the site of at least four different palaces, which we discussed back in episode 134, with a blogpost showing the various palace remains, if you want to compare them.  In 630 we have the construction of the Okamoto Palace of Kashikiya Hime.  Then, in 643, we have the Itabuki Palace built for Takara Hime during her first reign as Kogyoku Tenno.  This was the location of the famous Isshi Incident, when Takara Hime's son, Naka no Oe, instituted the coup against Soga no Iruka and his father, killing Iruka in court in front of his mother.  For more on that, check out episode 106.  It was later used when she and Naka no Oe left the Toyosaki Naniwa Palace and returned to Asuka.  It may be during the time of the Itabuki Palace that another one of the monuments was built.  This is the Shobuike Kofun.  The nomination document doesn't give a precise date for this one, and we really only know for certain that it was built in the 7th century, but they place it on the timeline shortly after the events of 643.  Like Ishibutai kofun, it is a hofun, or square kofun, surrounded by a moat with a horizontal burial chamber.  At only 30 meters long, it is not as large or as prominent as Ishibutai Kofun, possibly indicating that the occupants were not as prominent or that kofun building as a whole was falling out of fashion.  Inside, there were two stone coffins, in the "house shape", meaning the lid had a peaked roof appearance.  In addition, the interior of the coffins was lacquered, making these unique in the archipelago.  Finally, perhaps as is the case with Ishibutai kofun, the mound appears to have been deliberately dismantled at some point in the early 8th century, when Fujiwara-kyo was still the capital. We do not know who was buried at Shobuike Kofun, but there are two theories.  One theory proposes that, given the unique features, it may have been a member of the royal family.  Another theory suggests that it may be a tomb for members of the Soga family.  This theory is connected to the idea that Ishibutai is the tomb of Soga no Umako.  Given its shape and similarities, perhaps this tomb is for a relative?  In addition, though not part of the World Heritage Site nomination, there is a nearby square kofun known as Koyamada Kofun.  There is a theory that this other tomb might also have been a royal tomb—perhaps even a first burial for Tamura no Ohokimi, aka Jomei Tenno.  However, there is another theory that these two tombs, together, make up the tombs of Soga no Emishi and Soga no Iruka.  That would explain them both being of similar shapes, and similar to the kofun thought to be that of Soga no Umako.  It could also explain why Shobuike kofun was later destroyed, like with Ishibutai Kofun. Shortly after Shobuike Kofun was thought to have been built, the court moved to Naniwa for a time, before eventually returning to the Itabuki Palace.  Then, in 656, we have the Nochi-no-Okamoto Palace, aka the Later Okamoto Palace, built after the Itabuki palace burned down.  It was repurposed by Ohoama when he brought the court back from Ohotsu, and then expanded with the Ebinoko Enclosure, among other changes, turning it into the Kiyomihara palace, where Ohoama and then Uno no Sarara ruled until the completion of the Fujiwara Palace around 694. Around the same time as the Later Okamoto Palace was the construction of the Sakafuneishi Ritual Site.  This site is located on a hill on the east side of the Asuka valley, overlooking the Asuka palace site.  There they have found stone walls, a strange carved stone with channels for what appears to be water or liquid for some kind of ritual purpose, and, towards the bottom of the hill, a stone turtle basin and water spout that appears to have once been connected to a spring.  Of all of the included sites, this is perhaps the most enigmatic in terms of how it was used and what was going on there.  It is likely that this is what is referred to in the Chronicle as the Tou no Mine site, where it is said that they built an enclosure encircling two tsuki trees, calling the site the Futatsuki Palace.  That said, today the name "tou-no-mine" is applied to a peak some distance further up the valley and into the mountains, and I do not believe that any concrete evidence of a "palace" has been found at either location.  Still, it demonstrates that there was something going on that was important enough to build walls and create intricate stone carvings—not something we necessarily find everywhere, though they are particularly prolific in the Asuka region once you consider all the various stone carvings that have been located there.  Current thinking seems to suggest that it was a site where sovereigns from Kashikiya Hime through Uno no Sarara conducted rites associated with ascension to the throne.  The walls show evidence of being built earlier in the 7th century, which we discussed in Episode 118, and then damaged during the incredibly powerful Nankai earthquake during the Hakuho era.  We talked about this earthquake back in episode 139, along with other natural disasters.  This was an earthquake of immense power, known as a Nankai Megathrust Earthquake, that caused destruction across the archipelago, from Shikoku up through the Kanto region.  Walls show evidence of being repaired in Temmu's time and the site appears to have been in use up through the 9th century.  This means it was still being used in some capacity even after the court had moved up to Heian-kyo, in modern Kyoto, but who knows by whom. By the way, I feel like I should address something here.  Often times there is a bit of an archaeological joke that if you don't know what something is it gets termed a "ritual site" or a "ritual implement".  And, granted, "ritual" does not necessarily mean "religious".  Brushing your teeth each day could be considered a ritual.  So is the inauguration of a new president or prime minister.  It just refers to something that we do regularly, usually as part of a societal tradition.  Often it is symbolic, though sometimes it can have a greater function.  So in all likelihood whatever was happening at the Sakafuneishi site probably was a kind of "ritual", whether it was religious or not, but we just don't have enough info to know what that might have looked like.  The physical evidence does not conform to any other well known practice, so we are left guessing. Compare this to another "ritual" site, the next on our list:  The Mizuochi site.  When it was first discovered in 1972, it was clear that it was important.  There was a large building foundation, in the shape of a square podium, faced with paving stones.  It was also near to Asukadera and the location where various stone figures had been found at the turn of the century.  It would take several more years to discern enough features to come to the realization of what it was for.  This was due to the discovery of highly unusual features and artifacts. For instance, there is the central building, designated SB200.  It had pillars set on base stones, forming a grid pattern in a square—four spans long on each side.  This is unusual compared to other buildings on the site, which had more conventional pillars embedded in the ground.  Each span of the pillars at SB200 was a uniform distance.  The podium on which the building was placed was just under 11 meters on each side, and a little more than a meter in height.  The pillar bases were further strengthened under the floor level, meaning that the resulting structure would have been remarkably sturdy.  In the center of the building was a stone platform, set about a meter below the surface, where they found the remains of a large and small lacquered wooden boxes.  Around the platform were buried wooden culverts and copper pipes, which would have been able to carry water to and from the site. There was nothing else like this discovered anywhere else, but given the nature of everything, it seemed to make sense that this was the site of the clepsydra, the water clock, which Naka no Oe is said to have built.  Pottery shards from around the 650s and 660s seem to back up this identification, and simulations have demonstrated how the water clock may have actually worked.  As such, the site seems to have been fairly well identified, which is really remarkable, and provides an incredible link to that era.  Not only that, but the technology demonstrated was incredibly advanced for its time.  As such, it truly is a remarkable site.  For more, check out Episode 127, where we talked more in depth about the importance of time and direction in Ancient Yamato. The next site on the list is the Kengoshizuka Kofun.  This mounded tomb is said to have been built around 667 CE—around the time that Yamato was supporting Baekje in a failed attempt to stave off that country's destruction at the hands of the Silla-Tang alliance.  This is an octagonal shaped kofun—a shape which is thought to have only been used by members of the royal family.  The academic position is that this is the tomb of Takara Hime—aka Saimei Tennou—who had died just as Yamato was starting to send troops to the Korean peninsula.  This theory is at odds with the Imperial Household Agency, which has designated a different tomb—Kurumaki-Kenno Kofun—as Saimei Tennou's mausoleum The story as it is recounted in the Nihon Shoki goes something like this.  As Yamato was gathering forces to defend Baekje—see episodes 123 and 124 for what happened—Takara Hime passed away at the temporary court set up in Asakura, in modern Kyushu.   With Yamato just about to launch a military campaign, they couldn't also hold a royal funeral, so they had her body taken back to the Nara basin..  Takara Hime's remains were temporarily interred at the plain of the Asuka River—Asuka-gawara.  It wouldn't be until after the conflict was over—a little more than 5 years later—that she would be buried.  At that time, we are told that she was buried together with Royal Princess Hashibito, her sister-in-law, at Wochi Hill—little market hill—and that the royal granddaughter, Princess Ohota, was buried in front.  And indeed, the layout of Kengoshizuka Kofun  has space for two coffins, and the archeologists found evidence of another burial in "front" of the kofun.  So in all ways this  seems to accord with the Chronicles, though the Imperial Household Agency has not chosen to change its designation.  I suspect that if they did it might cause some issues due to the limits of what archaeologists are allowed to do with tombs designated as royal mausoleums. Kengoshizuka Kofun has been remarkably reconstructed, so that you can go and see what it probably looked like when it was first built.  Since it was not designated as an imperial mausoleum by the Imperial Household Agency, archaeologists were able to excavate Kengoshizuka, and they found some remarkable finds, including a particularly spectacular coffin fitting made of cloisonne hexagonal plates with images of flowers that were connected to each other.  There also appears to have been a coffin made with lacquered linen, rather than the stone or tuff coffins found elsewhere.  So that's Kengoshizuka Kofun.  That's #7 on our list.  Moving on to #8, on the timeline at 673, it is Kawara-dera, and I'm going to lump this in with Tachibana-dera, which is noted on the timeline at 680.  In fact, the nominating document proposes a much earlier timeline for the start of Tachibana-dera, starting in the 640s, with Kawara-dera in the 660s, about two decades later. These two temples sit across from one another, and at one time they appear to have been coupled together as a monastery and a nunnery.  In fact, the nominating documents call out Tachibana-dera as Japan's oldest nunnery. The actual founding of these two temples is somewhat in dispute.  Let me start with Tachibana-dera.  Tachibana-dera claims to have been founded by none other than the legendary Shotoku Taishi.  It is said that the land of Tachibana-dera was the area of the palace where Prince Umayado, aka Shotoku Taishi, was born, and that in 606 he had the property turned into a temple.  As such, it claims to be one of seven major temples built by the Prince.  However, we don't have any actual documentation for the temple until it shows up in 680, due to the report of a fire.  We do see it in numerous poems in the Man'yoshu, which is one of the ways we can also tell that it was a nunnery. More information can be gleaned from the archaeological excavations at the site.  The original temple was clearly built on the same Baekje designs as others of that period.  In an interesting twist, it appears as though the temple was not oriented north to south, as others were, but rather it was oriented west to east.  This would have had it facing the royal palace, initially, in a configuration very similar to that of Shitennoji, in Osaka, or Yamadadera, which is also one of the sites included in UNESCO World Heritage designation. The original temple had a middle gate, a pagoda, a main hall—or kondo—and a lecture hall (Koudou).  It was surrounded by a walled corridor.  Some of the roof tiles that have been found appear to be from the first quarter of the 7th century, but there are many more from the mid-7th century, suggesting that full-scale construction wasn't carried out until that period.  None of the original buildings appear to have survived, though there is an Asuka era stone statue, as well as various important cultural properties that have been preserved, and excavations have given us an idea of what it looked like, originally. Compare that to Kawara-dera, which sits to the north of Tachibana-dera.  We've talked about Kawara-dera before, as it was eventually designated one of the four national temples.  It was clearly built at a later date than Tachibana-dera, though when, exactly, is still unclear. There is mention of a Kawara-dera in an entry for 653, but even then, the Chronicles note that may have actually been at Yamada-dera, on the other side of Asuka, indicating that even the Chroniclers weren't entirely sure.  That leaves the first clean mention of the temple at 673, in the reign of Ohoama, aka Temmu Tenno.  There is a note, prior to this, in about 656, which talks about "Kawara no Miya", or the Kawara Palace. This is where Takara Hime briefly moved after the fires damaged the Itabuki Palace, which was rebuilt into the Later Okamoto Palace.  It is thought that Kawara-dera is on the site of that temporary palace, and it is possible that the building of that palace lent something to the eventual creation of Kawara-dera. Kawara-dera has a unique layout, known specifically as the Kawara-dera style temple layout.  Although the overall temple is built on a north-south axis, the west main hall faces east, towards the pagoda, in the southern courtyard.  There was then a central main hall, and then the northern courtyard, with the koudou, or lecture hall, facing south.  There is also evidence that the east gate was sizeable—possibly larger than the south gate.  If so, it may be that this temple, like Tachibana-dera, was also facing east—facing the palace—but it was, at the same time, also on the same north-south access as other buildings and facilities.  This almost seems like they were perhaps compromising between facing the palace and utilizing the continental idea of a north-south alignment.  I almost wonder if the pagoda and western kondou weren't first built and then someone decided to change the orientation mid-way through the building process.  Either way, it is definitely unique. Although Kawara-dera was designated as one of the four national temples, it is the only temple that was not eventually moved up to Heijo-kyo, or Nara, when the capital eventually moved up there.  There are numerous theories as to why, but regardless of that, it stayed in Asuka and was no longer considered a national temple.  Over time it declined, and repairs could not be maintained across the entire complex.  Today, a successor temple, Gufuku-ji, sits on the site, but it is much reduced.  Fortunately, you can still see many of the exposed footings and get an idea for just what this temple was like back in its heyday. Now since we've mentioned it, it is probably worth talking about Yamada-dera, which is also on the list.  Like the others, there is a small successor temple to the north, but most of the ancient Yamada-dera grounds are visible, and if you go out there you can clearly see where all the buildings were.  There are signs and raised platforms depicting where the various buildings were at, so you can easily see what was there.  Furthermore, if you check out the Asuka Historical Museum, they have a remarkably well-preserved section of one of the walls of the gallery from the temple, including some roof elements.  It appears to have fallen down during a fire, and other material must have fallen on top of it so that the fire could not consume that section, leaving it in incredible shape. Yamada-dera is part of the Hosso sect—that is the sect following the teachings of the monk Xuanzang.  We talked about Xuanzang, and the monks who studied with him, back in episodes 120 to 122.  It is said to have been founded by Soga no Kurayamada no Ishikawa no Maro.  He was a relative of Soga no Emishi who supported Prince Naka no Oe in his coup in 645.  Soga no Kurayamada eventually became Udaijin, or Minister of the Right, and he was essential in implementing the Taika reforms.  Long story short, he was slandered, and fled to Yamada-dera, which was still under construction.  Rather than being taken by government forces, he took his own life, as well as that of his wife and eight children.  You can listen to the whole story back in Episode 112.  All of that is said to have happened here at that temple, in the year 649.  Perhaps because of the stain of that incident, the temple construction appears to have been halted for a time.  It wouldn't be completed until 685, when Ohoama and his wife, Uno no Sarara, a direct descendant of Soga no Kurayamada, were on the throne. Finally, there is one more temple from this early period that is mentioned, and that is Hinokuma-dera.  Of all of the temples so far, this one we probably have mentioned the least in the main podcast.  Hinokuma-dera is located to the southwest of the main Asuka valley, south of the famous Takamatsuzuka kofun.  It is first mentioned in a record dated to 686.  That indicates it must have been built some time prior, and archaeological excavations seem to place it at the second half of the 7th century, with the pagoda and main hall being completed in the late 7th century.   The temple continued to be maintained through the 8th century, but declined after the Heian period when the pagoda and lecture hall collapsed.  In the early 20th century a local Shinto shrine was relocated here, and remains, today. Hinokuma-dera was built as a private temple by the Yamato no Aya.  The Yamato no Aya are an intriguing group of people.  The name "Aya" implies a group that was originally employed as weavers, a technology brought over from the continent.  Indeed, they are said to have been largely immigrants who came and brought the technology with them.  The Aya were broken into different groups, with the Yamato no Aya being one of the more powerful.  The name appears again and again in the Chronicles, though in the time of Ohoama they were put on notice as a clan.  We aren't told what they did, exactly.  They seem to have made their way back into the court's good graces over time, however. Hinokuma-dera is interesting in that it is much smaller than the other temples we have discussed, and the form is quite different.  It isn't organized along cardinal directions, but rather with the koudou, or lecture hall, in the northwest and the kondou, or main hall, in the southeast.  The pagoda was between the two, slightly off-center to the northeast, directly across from the main gate, which faced southwest.  This means that you would enter from the southwest into a large, rectangular courtyard.  You could be facing a pagoda near the rear wall, with a lecture hall to your left and the main image hall to your right.  This is compared to Baekje temples that were on the periphery of the Baekje capital, and this may have been in a similar situation.  Based on the surrounding geography, it appears that some of the choices may have been made to conform with local geologic features, such as the ridge that it is on. It is interesting, however, for its uniqueness, especially as a private temple that did not have the resources of the court.  There were probably quite a few of these kinds of temples that we just don't see or hear about in the record.  When the court moved, first up to Heijo-kyo, but later on to Heian-kyo, in modern Kyoto, the head of the Yamato no Aya no doubt moved as well, and that probably led to the temple's decline, over time. Speaking of the court, there is one more part of the Asuka court that we should touch on before we leave the era of the Asuka palace.  At some point, probably related to the Later Okamoto Palace, the court created a pond and garden.  This Asuka Pond Garden site is first mentioned in 685, though it likely existed for some time.  Evidence suggests that it was built around the same time as the later Okamoto Palace, so sometime around 656, and based on excavations, we know that there was a south and north pond, divided by a middle bank.  Water flowed from the south pond to the north pond through a wooden pipe in that middle bank.  The south pond had a pentagonal shape, about 65 meters long, east to west, and 55 meters wide, north to south.  It was only 30 cm at its deepest point, with two islands in the pond itself.  The north pond was 36 meters east to west and 52 meters north to south, and it was up to 4 meters deep.  There was a stone overflow channel that was built for water to flow back into the Asuka river.  There was also a stone fountain, like that found at the Sakafuneishi site, and evidence of buildings and a wall around the site.  There has also been analysis of seed pollen, indicating what kinds of vegetation might have been grown in the garden. This was a lavish area that was purpose-built for entertainments of various kinds.  This is the area that the royal family and various nobles likely adjourned to at the end of the day for relaxation and for various banquets and other such gatherings. Of course, not all the court proceedings were so joyful.  In 686, Ohoama died, and for the next couple of years the court business was taken up with eulogies and memorials.  This is also when they built the next site included in the list: The mounded tomb of Temmu Tennou and, eventually, Jitou Tennou.  The tomb is an octagonal kofun, similar to the Kengoshizuka kofun for Takara Hime.  It is built to the southwest of the Asuka basin, a fair distance from the palace.  However, this positioning also puts it directly south of the site of the new Fujiwara Palace.  As the Fujiwara capital and palace site had already been selected, they would have been able to build this tomb in relation to the future palace, creating a direct north-south link between the two.  It is also along the same ridgeline as the tomb of Kengoshizuka and the tomb attributed to Kinmei Tennou and Princess Kibi no Himemiko. The octagonal tomb was built in five tiers.  It is about 42 meters on a side, built with rammed earth and then covered, originally, with dressed stones, while the surrounding area was paved.  Ohoama was buried in a sealed stone burial chamber in a dry-lacquered linen-made coffin, similar to what was found, again, at Kengoshizuka.  Later, when Uno no Sarara passed away, her urn was added to the tomb. Speaking of that, I cannot believe I didn't mention this in the last episode on Queen Uno no Sarara, but yes, she was cremated.  In fact, she is the first Yamato sovereign to have been cremated in the Buddhist style, rather than to have her body buried intact.  Today, almost cremation is the default in Japan—to the point that it actually has caused some issues with people who, for religious reasons, request a different type of burial.  However, at this point, it was still somewhat new.   Prior to Buddhism, all indications are that bodies were simply buried.  Buddhism brought in the concept of at least four different types of funerary rites.  There is dosou, or earth burial, but there was also suisou, water burial; fuusou, wind—or "air"—burial; and then kasou, fire burial.  Suisou would be committing a body to water, and fuusou generally means leaving the body on a stand, out in the open, to allow the body to decompose while birds, ideally vultures, come and do their work.  Of these, "kasou", fire burial or cremation, is linked to the historical Buddha, whose physical body is said to have been cremated, with the bones and teeth left behind considered holy relics.  That Uno no Sarara requested cremation would seem to indicate her own support of Buddhism and Buddhist institutions. The tomb of Temmu and Jitou has remained largely intact—at least compared to some that we have discussed this episode-- but not inviolate.  Over time, the site was allowed to become overgrown with trees and other vegetation.  In 1235 the tomb was robbed and in 1881 it was officially designated as an Imperial Mausoleum by the Imperial Household Agency, which now manages the site.  You can approach up to a point, but the tomb itself is largely off-limits to the public. Speaking of Uno no Sarara's support of Buddhism, we've already talked about her connections to Yakushi-ji, the next site on our list.  This temple was commissioned by Ohoama when his wife, Uno no Sarara, grew unexpectedly ill in 680.  She did recover, and the temple would eventually be considered one of the four National temples of the Yamato state.  It appears to have been built—possibly shifted slightly—specifically in line with the new avenues being laid out for Fujiwara-kyo, the new capital, and it fits neatly into place, taking up an entire city block.  When the capital moved, the temple was also moved.  The new temple sits up near modern Nara, in the area known as Nishi-no-kyou—the West (side of the) capital.  For the new site, the court may have used some of the materials from the original temple, though there does seem to have been a continued presence at the Fujiwara capital site until the 11th century.  To avoid confusion, the temple in the old Fujiwara capital site is referred to as "Moto-Yakushiji", meaning the Real or Original Yakushi Temple. Yakushiji was commissioned in 680, but work on the temple wasn't completed until 698, four years after the move to the new Fujiwara Palace.  Key features at this time were its size and its double pagodas, rather than just the single pagoda common in earlier temples.  This mimicked temple innovations happening on the continent, and was later adopted by several temples in the new capital of Heijo-kyo. Another national temple from around this time, also included in the nomination letter, is Daikandaiji.  Like Yakushiji, this temple was a grand statement of the Yamato state's ambitions.  Both were large temples that would have stood out, and as national temples they were symbols of state power and authority in matters both secular and spiritual. We discussed all of this in a previous episode, Episode 142, where we covered the four national temples, so I don't want to belabor it too much other than to give a brief overview.  In summary, what we know as Daikandaiji today is very likely the old Kudara Ohodera,  Kudara, in this instance, being spelled with the same kanji as for "Baekje".  Kudara Ohodera was the largest of the Asuka and Fujiwara era temples.  Its pagoda was over 80 meters tall, one of the tallest in Yamato at that time, and the main hall rivaled that of the Daigokuden, the main hall of the Fujiwara palace.   It also appears to have been moved twice.  First it was moved from its original location closer to the Asuka palace.  And then it appears to have been shifted to align with the avenues of the new Fujiwara capital.  The name was also changed.  "Kudara Ohodera" likely referred to the location where the temple was first founded by Tamura, aka Jomei Tennou.  It was then moved to Asuka and took on the name "Takechi Ohodera", given its new location, but then was renamed to Ohotsukasa no Ohodera, the Great Temple of the High Officials, or something like that.  This same name, read with the on'yomi reading, becomes "Daikandaiji". The temple was later moved to Heijo-kyo, where it was renamed to "Daianji", which means something like the Temple of Great Safety or Protection.   There is another story that says that the temple actually originated in the Kumagori dojo created by the legendary Shotoku Taishi, but, like so many such stories, that may have been added later to increase the temple's prestige.  As with so many of these temples, when the move was made to Heijo-kyo, the temple lost its national status, but remained active.  Without the upkeep by the court, it eventually declined, finally disappearing almost entirely.  Remains were rediscovered in the Edo and Meiji period, with major excavations in the 1970s and 80s.  From this, there is evidence of fire, even before construction was completed.  Indeed, there is a record of fire in 711.  The temple was likely under construction for much of the period of the Fujiwara capital's existence. This is probably as good a point as any to talk about the Fujiwara Palace itself.  I would note that the World Heritage site designation only includes the palace site, and not the entire capital city of Fujiwara-kyo.  That is probably for the best, as findings have suggested that the ancient capital was built on a plan far grander that previously thought. Initially, it was believed that the Fujiwara capital was built similar to Heijo-kyo and Heian-kyo, which is to say that it was modeled after the Tang capital of Chang'an.  This model creates a rectangular city with the main palace complex at the far north of the city.  Lower classes are typically housed in the southern regions while upper classes and nobility are provided land in the northern areas of the city.  Part of the reason to believe that the city was laid out like this has to do with the three mountains:  Mt. Unebi, Mt. Miminashi, and Mt. Kagu.  If the palace were located at the northern end of the city, then the city would fit rather nicely in the plains between these three mountains.  However, it appears that the plans for Fujiwara-kyo were much grander, and it appears that the Fujiwara palace sat not at the northern top of the capital, but instead it was in the middle.  This more closely approximates the ideal Confucian model, which created a square city divided into nine districts with the palace in the center.  However, it also means that the city grid is interrupted by the mountains, particularly by Mt. Miminashi, in the north.  To cover all of that land would be untenable, and much of it has been built up or under cultivation for centuries.  Furthermore, it is unclear how built up Fujiwara-kyo ever was.  Imagine trying to just create a city from scratch.  Not only was it about building the temples and the palace, but about all of the other houses, which would have been organized by the individual owners.  One also has to wonder just how many workers there were, and materials, to do all of this.  If much of this was done as traditional wooden buildings, then many of the blocks may not have left any significant remains, though new construction in the area does perform exploratory archaeology just in case.  There are a lot of interesting features that have been found. However, let's focus just on the Fujiwara Palace.  As I've previously pointed out—just back in Episode 152, for example, the Fujiwara Palace was, in many ways, getting back to the type of palace that the Toyosaki Naniwa Palace had tried to be.  This was a massive State complex.  The overall property appears to have been a square, with nine gates—once again, mimicking the geometric perfection suggested in ancient sources.  That wall, which was defined by post-holes in the ground, was also surrounded by a moat.  The south central gate was known as the Suzaku-mon, or Suzaku gate, named for Suzaku, the crimson bird of the south.  This was at the north end of Suzaku Oji, or Suzaku Avenue, the central road of the Fujiwara capital. This road was 24 meters wide, with 4 meter ditches on either side.  The ditches would have carried water throughout the city, while also allowing the city to drain water during large rains.  From the Suzaku gate to the north the palace opened up to the first courtyard, with two building where officials could prepare for the day.  Originally this would have been the place for officials to change into their formal robes, though later they were commanded to show up to work already dressed.  From there, once it opened, they would pass through another gate into the Choudouin, or State Hall.  Here, the 8 bureaus, or ministries, each had a Choudou, or court hall, where they would perform their work.  There were also four other halls for other governmental work. Besides the southern gate, there were gates on the east and west, which led to further government offices to the west and east of the court.  A fourth gate, at the north end of the Choudouin enclosure, would lead to the Daigokuden, the Great Audience Hall.  This was part of a reduced enclosure.  Two buildings have been discovered to the east and west of the enclosure, and north of the enclosure would have led to the private quarters of the sovereign and their family. The government buildings are more obvious than some others—many of the buildings were built in the continental style, meaning with stone footings, leaving a lot of evidence of their existence.  Meanwhile, the buildings of the sovereign's private residence were likely still in the indigenous style—plain wood with posts sunk directly into the ground, and thatched roof.  That would all leave a lot fewer traces, not to say that they haven't ever found anything. Today, the Fujiwara Palace site is a large open area where many of the features that have been found are indicated with modern crimson colored pillars, demonstrating where the various pillars were found.  At the same time, any above-ground reconstructions would have be conjectural, as we don't have enough remaining to know exactly what the palace looked like beyond the pillar locations. This palace and the city was ambitious.  It was huge and clearly meant as a permanent capital.  The fact that it was only occupied until about 710, when the capital moved north, to Heijou-kyou, is something we'll talk about in a later episode.  But still, it was absolutely an incredible move.  Think of how much labor this took and what kind of costs were involved?  This was truly a flex of the state's ability to mobilize labor to be able to do all of this, and generally marks the moment where the Yamato government really came into its own.  It also marks the period where the name "Yamato" is thought to have been officially changed to refer to "Nihon", the "Origin of the Sun", the name by which Japan would be known ever since.  It really is a symbol of Japan's changing state. There are only three more monuments included in the World Heritage Site designation, and they are all tombs. The first is Nakaoyama Kofun.  This is another octagonal kofun, approximately 19.5 meters from one side to the other.  It is only three tiers, as opposed to the five tiers of the tomb of Temmu and Jitou, and similarly covered in stone and surrounded by stone pavement.  The sealed burial chamber is narrow—designed for an urn rather than for a full-body coffin.  This is the first such mound clearly built to accommodate Buddhist style cremation, rather than a coffin.  While the keyhole shaped kofun had stopped being utilized for some time, this appears to put the final seal on the coffin, as it were, of the kofun building period, which had started back in the mid-3rd century.  Certainly, royal tombs continued to be built in the form of mountains, but they would stop having the same kind of artificial mound. It is unclear who was buried in the mound.  It was plundered around the 13th century, and there was considerable damage noted in the Edo period.  However, given Kengoshizuka Kofun and the kofun of Temmu and Jitou Tennou, it seems hard to deny the general consensus that this is the tomb of none other than Karu—that is to say Monmu Tennou.  However, as with Kengoshizuka Kofun, the Imperial Household Agency has named a different kofun, that of Kurihara-tsuka'ana Kofun, slightly to the south of Nakaoyama.  I would note that while this is an octagonal kofun, similar to the others we have seen, the Kurihara kofun, aka the Hinokuma Anko Misasagi, is a round kofun, which, in the consideration of modern scholarship, is not generally thought to have been a shape used for a royal tomb. There are two other tombs on the world heritage list that are round tombs, however—though they are not thought to have been royal tombs.  These are the Takamatsuzuka and Kitora kofun, and both of them have incredible features that are considered of particular importance to the indication of the development of the state.  This is because in both tombs elaborate tomb mural paintings were discovered. The murals of the Kitora kofun are perhaps the simpler between the two.  The Kitora murals have the four directional guardians on the walls of the tomb.  Again, we talked about this back in episode 127.  It was the idea that there was a directional guardian for each of the four cardinal directions.  This includes Genbu, the black tortoise of the north; Byakkou, the White Tiger of the West; Seiryuu, the Blue (or green) Dragon of the East; and Suzaku, the Red Bird of the South.  These descriptions were heavily tied in with various continental ideas of what would be known as "feng shui", including different ideas of color, direction, and concepts of yin and yang.  The Kitora kofun clearly shows these four guardians.  Based on the style of the tomb and the paintings, it is assumed that this tomb was built in the very beginning of the 8th century.  Combined with tomb goods found, while we don't know who was buried there it is very likely that it was either a royal prince or high ranking noble.  It has been suggested that this could have been the tomb for the Minister of the Right, others have suggested that it could be Royal Prince Takechi, who died in the late 7th century, or possibly even a high ranking member of the Baekje nobility living in the archipelago since the fall of their country, given some of the continental features of the tomb and its murals. In addition to the spectacular directional guardians, on the ceiling of Kitora Kofun is a depiction of the stars.  This star chart has been the focus of considerable study, as it depicts the stars in the sky as they might have been seen from the ground.  Though there are some errors, it is remarkably accurate, and it has been heralded as the oldest such star chart in the world.  There are earlier depictions of the sky, like the Nebra Sky Disc, from modern Nebra, in Germany, which dates to about 1800-1600 BCE, but those are more like an astronomical rule, rather than a chart.  It is also interesting that the positions of the stars don't exactly correspond with the sky over the Fujiwara capital: instead, it seems that the latitude better fits with the capital of Pyongyang in Goguryeo.  This opens up lots of intriguing possibilities about how this star chart came to be, and who created it.  It may be that some of the errors we see in the star positions come from taking a star chart possibly from the Tang court, and then localizing it to the Goguryeo capital in Pyongyang.  That chart then appears to have made its way to Japan where it was used in the Kitora kofun.  That means that the artist  wasn't necessarily directly looking at the sky at the time, but rather looking at a depiction, probably drawn on paper which has since been lost.  All of this points to the availability of, and importance placed on, astronomical information at the time.  In the Takamatsuzuka Kofun we similarly have directional animals, although in that case Suzaku, in the south, has been lost.  There is also a depiction of the stars, though it is more based on the zodiac, with constellations depicted in the various "houses" of the sky, rather than a true chart of the sky.  Most significantly in this tomb, however, are depictions of courtiers – groups of male and female attendance - in what appears to be court clothing, and indeed this is the best depiction we have of what court clothing may have looked like at this time.  It very much is in keeping with the clothing we see on the continent.  It is possible that the clothing depicted is not actually what was in use in the court, but possibly clothing from the continent as it was depicted in drawings and the like.   However, the style of clothing does seem to match the continental style clothing we see later in the Nara period, and so it does seem to be our best source for the clothing of the time barring us finding actual garments or further depictions. Both of these tombs are stunning, and have greatly increased our knowledge of the world of the court of 8th century Japan.  However, they are also both extremely fragile and in need of conservation.  Since being opened, humidity levels in the tombs have risen, which has led to the deterioration of the paintings themselves.  Japanese historians and conservators have gone to great lengths to preserve what they could before any more was lost, and there are depictions of what they looked like when they were originally found.  One of the goals of the World Heritage determination appears to be the conservation of these incredible paintings for future generations to be able to see. And there you have it.  Those are the sites  that were recently listed together on the UNESCO World Heritage list as the Ancient Capitals of Asuka and Fujiwara.  I hope that everyone gets a chance to go see them in person some day—it really is a beautiful and rather bucolic area with history strewn all about.  It isn't difficult to walk most of it, either, though to see everything you probably want at least a couple of days, not including various museums and other institutions.  And, of course, the rest of the Nara basin is full of even more treasures, such as Horyuji temple, the Makimuku Palace site, Mt. Miwa, and then the ancient capital of Nara, just to name a few. But that will have to be for another day.  For now, I think I've gone on long enough.  This has been a bit longer than most episodes, so I hope that you enjoyed it.  We'll be back with our regularly scheduled episodes in a couple of weeks. Until then if you like what we are doing, please tell your friends and feel free to rate us wherever you listen to podcasts.  If you feel the need to do more, and want to help us keep this going, we have information about how you can donate on Patreon or through either our Ko-Fi or BuyMeACoffee sites—just look up SengokuDaimyo. For all of that, you can also find the links over at our main website,  SengokuDaimyo.com/Podcast, where we will have some more discussion on topics from this episode. Also, you may have noticed that there are advertisements running on the podcast—that is so that we can keep this free to everyone, but if you want an ad-free version, we have uploaded our entire back-catalog to Patreon, where we will be releasing early and ad-free episodes for anyone who wants to sign up. Finally, feel free to reach out to our Sengoku Daimyo Facebook page.  You can also email us at the.sengoku.daimyo@gmail.com.  Thank you, also, to Ellen for their work editing the podcast. And that's all for now.  Thank you again, and I'll see you next episode on Sengoku Daimyo's Chronicles of Japan.

Robert "Tosh" Plumlee and bestselling author Ralph Pezzullo join me to discuss Deep Cover, Shallow Graves and the extraordinary story behind the book.Tosh shares his experiences as a contract pilot involved in covert operations during the Cold War, his account of the events surrounding President Kennedy's assassination, Cuba, Iran-Contra, and the compartmentalized world of intelligence operations.Ralph discusses the years of research that went into documenting Tosh's life and why he believes these stories deserve to be preserved.We also talk about the personal cost of living a life of secrecy, the challenges of verifying historical events, and why debates surrounding these topics continue more than sixty years later.An unexpected twist happened during the final ten minutes of our conversation when I suddenly lost power here in Hawaii.While I was offline, Tosh and Ralph continued talking on camera. After I rejoined the interview, Ralph mentioned that Tosh had received a text message that read, "Tosh, you better shut up," and Tosh  even tried showed it to me. At the time, I thought they were joking. It wasn't until I reviewed the interview during editing that I realized they had discussed the text while I was offline. We ended the interview laughing that maybe it was "just one more conspiracy."BUY A COFFEE LINK Support the Show & Stay Connected:Buy Me a Coffee: https://buymeacoffee.com/sensiblehippieJoin My Patreon for ad-free episodes & exclusive content: https://Patreon.com/WakeupwithMiya If you're joining Waiola – The Plus Side, please subscribe through a web browser (Safari or Chrome) instead of the Patreon app — it directly supports the show. Mahalo nui loa for supporting independent work and helping keep this platform growing.Shop my Amazon Storefront: https://www.amazon.com/shop/profile/amzn1.account.AGYOPCXXGH6MN5RVAKGQWVZUZLEA/list/26B87RB4FZ9W2?ref_=cm_sw_r_cp_ud_aipsflist_6BWRT43TH4MY2NM2XD6XWant to be on the show or suggest a guest? I'm looking for guests who can speak on human trafficking, the paranormal, occult symbolism, hidden history, spiritual warfare, ancient mysteries, and specific military stories involving covert operations, secret programs, psychological warfare, unexplained events, and firsthand accounts.Email me at: Miya@wakeupwithmiya.comFollow Me Online:Instagram: https://www.instagram.com/WakeupwithMiyaFacebook: https://www.facebook.com/WakeupwithMiya Exclusive Discount!Shop at LVNTA: https://lvnta.com/lv_IcTq5EmoFKaZfJhTiSUse code OHANA for 20% off!Listen on Your Favorite Platform:Spotify, Apple Podcasts, YouTube, and everywhere podcasts are available!RATE & REVIEW:Apple: https://podcasts.apple.com/us/podcast/wake-up-with-miya/id1627169850Spotify: https://open.spotify.com/show/0UYrXCgma1lJYzf8glnAxyMusic Credits:Beginning: "Echoes in the Shadows" - DKEnd Music: “Crazy” - EkoBecome a supporter of this podcast: https://www.spreaker.com/podcast/wake-up-with-miya--6339129/support.

What if dragons, fairies, Bigfoot, and other legendary creatures have more truth behind them than we've been led to believe?In this conversation, Jessie Czebotar expands on dragons and fairies as we discuss Bigfoot, Dogman, Mothman, Sasquatch, Skinwalker Ranch, cryptids, shape-shifting, familiar spirits, dreams, angels, demonic entities, and spiritual warfare. Jessie shares why she believes many ancient legends and modern paranormal encounters may point to a much larger spiritual reality.As always, listen with an open mind, search the Scriptures, do your own research, and come to your own conclusions.Connect with Jessie Czebotar:https://www.kingdomlivingwithjessie.comhttps://www.illuminatethedarkness.com       • https://www.patreon.com/cw/JessieCzebotarBUY A COFFEE LINK Support the Show & Stay Connected:Buy Me a Coffee: https://buymeacoffee.com/sensiblehippieJoin My Patreon for ad-free episodes & exclusive content: https://Patreon.com/WakeupwithMiyaIf you're joining Waiola – The Plus Side, please subscribe through a web browser (Safari or Chrome) instead of the Patreon app — it directly supports the show.Mahalo nui loa for supporting independent work and helping keep this platform growing.Shop my Amazon Storefront: https://www.amazon.com/shop/profile/amzn1.account.AGYOPCXXGH6MN5RVAKGQWVZUZLEA/list/26B87RB4FZ9W2?ref_=cm_sw_r_cp_ud_aipsflist_6BWRT43TH4MY2NM2XD6XWant to be on the show or suggest a guest? I'm looking for guests who can speak on human trafficking, the paranormal, occult symbolism, hidden history, spiritual warfare, ancient mysteries, and specific military stories involving covert operations, secret programs, psychological warfare, unexplained events, and firsthand accounts.Email me at: Miya@wakeupwithmiya.comFollow Me Online:Instagram: https://www.instagram.com/WakeupwithMiyaFacebook: https://www.facebook.com/WakeupwithMiyaExclusive Discount!Shop at LVNTA: https://lvnta.com/lv_IcTq5EmoFKaZfJhTiSUse code OHANA for 20% off!Listen on Your Favorite Platform:Spotify, Apple Podcasts, YouTube, and everywhere podcasts are available!RATE & REVIEW:Apple: https://podcasts.apple.com/us/podcast/wake-up-with-miya/id1627169850Spotify: https://open.spotify.com/show/0UYrXCgma1lJYzf8glnAxyMusic Credits:Beginning: "Echoes in the Shadows" - DKEnd Music: “Crazy” - EkoBecome a supporter of this podcast: https://www.spreaker.com/podcast/wake-up-with-miya--6339129/support.

We continue to look at the life and times of Uno no Sarara, aka Jito Tenno, female sovereign ruling in her own right.  We look at some of the places she traveled to as sovereign and, ultimately, what she did to ensure that her grandson would succeed her. For more, check our podcast blog page:  https://sengokudaimyo.com/podcast/episode-154 Rough Transcript Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua and this is episode 154: Queen Uno no Sarara, Part II   Light drifted in from outside the grand audience hall.  It filtered through barred windows and screens, and glinted off of bright gold and bronze accents, as well as the polished stone floor.  Upon a raised dais, surrounded by curtains, sat the tennou, arrayed in all of his youthful majesty.  Before him were princes and high ranking nobles, dressed in their finest court clothing.  Rich brocades of silk and black gauze hats only added to the pomp and circumstance of the moment. The nobles bowed and brought out a small tray.  Upon it were seventeen scrolls, freshly made, representing the latest updates to the laws and punishments of the land.  The nobles presented the work they had overseen, the culmination of a year's effort to further bring into line the organization of the state.  Off to the side, behind a screen of her own, Uno no Sarara watched the proceedings.  She thought back on all that had happened to bring them to this point.  This glittering hall was a far cry from the plain wooden structures of the old Kiyomihara palace.  And while she had never visited them, she could only imagine that this must rival the courts on the continent.  Everything that she and her husband had worked and fought for—all of the battles  they had fought, and all of the friends and children they had lost—she watched as it all came to fruition. The court was never going to be entirely peaceful—there would always be those striving for wealth and power, however they could attain it—but at this moment she no doubt felt as confident as she ever had that her efforts hadn't been for naught.  No matter what happened from here, the State, and her line, would continue.   So let's recap: We started with Part I of Uno no Sarara's reign back in episode 152, and then last episode we took a bit of a detour to go more in depth on the history of Ise and of the worship of Amaterasu more generally.  We talked about how there is good reason to believe that Ise shrine's prominence—and even many of the stories about Amaterasu and her importance in the story of the royal family—were either created or at least emphasized during the reigns of Ohoama and Uno no Sarara.  We ended with a discussion of the Jingikan, the newly created government organization developed to deal with so-called "Kami Matters", formally bringing the administration various shrines under the administration of the State.  Specifically it seems to have focused on State sponsored rituals.  I have no doubt that they took charge of the rituals at court itself, and they were likely involved in the worship at Ise Shrine, as well as the shrines of Tatsuta and Hirose.  On the other hand, as with the spread of Buddhist temples, direct State control was likely limited, at least at this stage, likely focused on the most influential institutions. This episode I want to continue with Uno no Sarara's reign.  She continued to make her mark on the court, tweaking how things worked, especially around the concept of rank.  And then there were her various travels.  These were mostly to her palace in Yoshino, but several other journeys, including a tour of the land of Kii—modern Wakayama prefecture—as well as a visit to her half-sister, Royal Princess Asuka. For all of that, however, the entry in the Nihon Shoki ends with what was perhaps one of the most direct and unique things she did:  Ensuring a smooth transition of power to her grandchild, Prince Karu. And while in this episode we'll (spoiler alert) cover both this power transition and Uno no Sarara's eventual death, we won't be done with her reign and its impact after this episode.  After all, there is still a lot going on around this time, and multiple different threads to pull on.  I expect several more episodes to cover things, such as the creation of hunting and fishing preserves, Buddhist merit-making, crime and punishment, and more.  There are also a few more people to talk about, such as Kakinomoto no Hitormaro, the court poet, and Fujiwara no Fubito and the establishment of the Fujiwara family as we know it.    So let's take a look at Uno no Sarara and what she was up to. She was still very much putting her stamp on things, tweaking the codes and making edicts.  One of the more impactful edicts would seem to be one where she had the government officials and people of the Home provinces all divided into nine classes.  This seems to be introducing yet another rank system, though this one is a bit more technical than the ones that came before. For one thing, it divided everyone up into nine ranks.  To do this, the court were going to take a look at a period of up to 6 years for those who already had rank and up to 7 years for those who did not.  The court—presumably court appointed judges—would use that period to evaluate individuals and slot them into a new system of nine classes.  Those in the first four classes would be given cap-rank based on their individual merits, the services that they had performed, and the importance of their house.  There isn't really a mention about the other five classes, but as they were theoretically the lower classes of society, it may not have been quite so pertinent.  BTW, of the three things that they were using to determine cap-rank, that last one, the importance of the individual's house, strikes me as the nod to the fact that the Japanese had not yet gotten away from the idea of "kabane" type hierarchy.  Granted, it isn't like family was unimportant in the Tang court, the Japanese were just being much more blatant and direct about it. Once everyone was properly sorted into the appropriate cap-rank, new edicts were issued on the official court clothing, which we discussed in Episode 150, and if you check out the blogpost you should be able to see what that looked like. I would note that the cap-rank system would eventually go away and be replaced by a rank system also based on 9 ranks, which then were broken up into upper and lower and junior and senior, so very similar to what we see with cap-rank, with some slight changes.  Uno no Sarara continued to make tweaks to the system, while working on the various large scale projects of the reign.  She wasn't exactly a homebody, however.  As she did all of this, she was regularly taking trips away from the capital. For example, between 689 and 697 she took at least 30 trips to visit Yoshino, sometimes taking as many as five trips in a year.  These were often short—a couple of days and then back to the grind of the court.  However, that's all that we get.  Based on the dates, we can at least make a few inferences.  For one, she was going down in all seasons, so she really must have enjoyed it, and it doesn't seem like it was attached to any particular official date or ritual.  Perhaps it just got her away from the pressure of official life. Some of her travel appear to have been work trips.  Her travel to Ise, which we talked about in the previous episodes, as well as things like traveling to visit the Castle of Takayasu and also to inspect horses at the embankment of Wani-no-kami.  Those appear to have been both trips where she was keeping an eye on things. Other trips, however, provide fewer details.  Mostly we know where she went.  This included trips to Hatsuse, Kii, Takamiya, and Yonabari, in Uda.  We are also told she ascended the Peak of Tou no Mine and later that she made another journey out to the Futatsuki Palace—presumably at the same place.  And we also have a trip out to the country-house of Royal Princess Asuka. Now Hatsuse, Kii, and Uda are all places we've previously talked about.  They are all on the Kii peninsula.  Hatsuse—or Hase—and Yonabari, in Uda, are both due east of modern Sakurai, following the Yamato upriver and then branching off to the aptly named Yonabari river.  These areas are well-referenced in the rest of the Nihon Shoki.  "Kii" is a bit more ambiguous.  Kii refers to the entire land of Kii, or Kii no Kuni—by the way, if you are familiar with the Japanese bookseller "Ki-no-kuni-ya", that name directly references the land of Kii as the family who started it were from Wakayama in Kii, where they served under the Kishu—or Kii—branch of the Tokugawa family during the Edo period.  That said, there were others who also used the name "Kinokuni" as a locative name as well, and you will occasionally see it here or there, even outside of the famous bookstore. The land of Kii is basically all of the southern Kii peninsula.  On the west side, it starts at roughly Wakayama, and includes the mountainous regions south of the Nara basin, wrapping around to the east side of the peninsula, to just south of Ise.  Today it is split between Wakayama prefecture and parts of Mie prefecture, including the towns of Kihoku—literally "Northern Kii"—and Taiki—"Big Kii".  Today, "Taiki" is part of the Watarai district, Watarai being the name of the location where Ise shrine was located.  So you can see that Kii basically included everything from one side of the peninsula to the other. Most of the time, though, I would generally assume that travel to Kii is a reference to the nearby area of Wakayama, especially as there are other references to that area in the form of hunting and fishing restrictions, which we'll discuss more fully in a later episode. This particular trip to Kii sounds like it was a bit of a longer trip, incorporating several locations.  We know that it took roughly eleven days—about a week and a half.  That's enough time to do quite a bit of sightseeing.  In fact, shortly before leaving, Uno no Sarara says that she is going on a "tour" of the land of Kii, and as such the land-tax and poll-tax for Kii would not be collected for a year, since, instead, they were expected to support her visit so that she could travel in appropriate style and so that temporary palaces could be made available for her use.  Kii is an interesting place for Uno no Sarara to visit.  It is mentioned occasionally throughout the chronicles, and its position puts it squarely in Yamato's sphere of influence.  At the same time, its mountainous nature means that it was never quite as populated as regions like the Nara basin or the Kawachi plains, where the large, flat areas were better suited to wet rice paddy agriculture.  In Kii, there are only a few areas really suitable for supporting large populations through agriculture alone, and even today the mountains make travel and construction in the area more difficult, so you don't have the highly concentrated population centers as in other regions.  The area around modern Wakayama city provides some of the best land for agriculture, with some other coastal regions as well. But it is mountains that Kii is known for, and the mountains often have spiritual significance.  Mt. Koya, or Koyasan, would be found in 805 as the center of Shingon Buddhism, but well before that you have the Kumano shrines, also known as the Kumano Sanzan—the three mountains of Kumano. There is a lot of evidence that worship at the three mountains of Kumano was heavily influenced by Buddhism and Buddhist traditions, but that this was a later influence on areas that were already important spiritual sites well before Buddhism arrived in the archipelago.  The exact nature of worship is debated, but the area was important, with "Kumano" once treated as its own land, overseen by the Kumano Kuni no Miyatsuko.  The deities of Kumano and the area more generally features in the Nihon Shoki in the legendary stories of Iware Biko, aka Jimmu Tenno. The Kumano shrines are, ultimately, a series of shrines in the Kumano region, roughly 20-40 kilometers from each other.  There are three main shrines—Kumano Hongu Taisha, Kumano Hayatama Taisha, and Kumano Nachi Taisha—known as the three mountains.  There are numerous other shrines as well.  There are three main deities worshipped, but then also another nine that are considered important as well, for at least twelve kami.  The three main kami – Kumano Musubi no Ohokami, Hayatama no Ohokami, and Ketsumi Mikoto Ohokami – are also considered to be manifestations of Izanami, Izanagi, and Susano'o.  Izanami and Izanagi are famously the progenitor kami of the archipelago, while Susano'o is the storm and ocean deity said to be the rambunctious and troublesome brother to Amaterasu Ohokami.   It is quite likely that the connection with these other kami—who feature prominently in the later stories, was actually a later addition.  Similarly, around the 9th century, the Kumano shrines were heavily influenced by Buddhism, which often co-opted indigenous kami worship by associating the native kami with incarnations of Buddhist figures.  In this case:  Thousand-armed Kannon, Yakushi—or the Medicine—Buddha, and Amithabha.  I must say that associating Amithaba—or Amida—with Susano'o seems like a bold move.  The deity who tossed a backwards flayed colt into Amaterasu's weaving hut is also the Buddha who made the promise that all who call on his name would find their way to the western pure land? I guess. Together, the kami of Kumano are known as the Kumano Gongen, and there is a pilgrimage trail, even today, that leads between the various shrines and peaks, as well as various temple complexes in the area. There is one other interesting connection with Kumano shrines, and that is the fact that there is a Kumano Taisha up in the Izumo region.  Today, they claim that despite the names being identical, there are no actual ties between Kumano Taisha and the Kumano Sanzan.  The Kumano Taisha of Izumo is actually considered the Ichinomiya, or most important shrine, of Izumo—even more important than the famous Izumo shrine, itself.  It lies 30 minutes south of modern Matsue, and enshrines a kami known as Kushi-mikenu-no-Mikoto, said to be another name for none other than the famous Susano'o. Kumano Taisha claims to have been first mentioned in the Nihon Shoki back in the time of Takara Hime, aka Saimei Tennou, in an entry from 659, though that entry simply states that the Izumo no Miyatsuko was to repair the shrine of the "Itsuki" kami, and doesn't specifically mention Kumano Taisha by name.  There is an entry attributed to the Izumo fudoki, which claims a shrine was located on Mt. Kumano, identified with modern day Tenguyama.  And then, Kumano Taisha appears in the Engi Shiki in the 10th century.  Suffice it to say, there are many different ways that this can be interpreted. Scholars have attempted to look into the potential connections between Kumano Taisha in Izumo and the Kumano Gongen of Wakayama, but it does not appear that there is a fully formed consensus.  I would note that we certainly see various important worship centers branching out throughout the archipelago, setting up branches elsewhere, and we also see the association of various local kami with other, more famous kami, making the claim that they are simply another name for the same entity.  This would appear to be one way to bring different groups into communion with each other, as it were, and helping to gloss over the potential difficulties found in diverse belief and worship practices. As a side note, there is at least one other Kumano Taisha of note, found up in the Tohoku region.  It claims to be the "Ise of Tohoku", with a focus on Izanami and Izanagi.  It seems to claim a founding around the early 9th century at the Tenno's request.  Given that, I think we can ignore it for our current discussion. To bring this all back around, it is unclear if Uno no Sarara's tour of Wakayama included the Kumano shrines at this time.  Certainly Kumano would play an important role in the legends and stories that the court was putting together, but what structures were in place at this point in the story are unclear.  Her tour may have focused much more on the area around modern Wakayama.  Her tour of the area took a total of eleven days, which is more than enough time to have seen a fair bit of the area, and certainly would have been enough time to get down to the Kumano region, but we don't have any clear details that I see to say exactly what happened. Still, I do find it interesting to look at the juxtaposition of the Kumano shrine story with that of Ise.  Both took on some aspects of the official stories of the founding of Japan and appear to have been important shrines for the court to some extent, and both the trip to Ise and the trip to Kumano were events such that local taxes were commuted for a time to help pay for the royal visit. But whereas Ise would go on to reject the merging of Buddhism with local kami worship, Kumano appears to have embraced it.  Kumano worship took on a highly syncretic character, with Buddhism and Kami worship becoming inextricably intertwined, maintaining that character even today, despite numerous historical attempts to extricate the two from each other. Ultimately, Ise shrine would take pride of place as the national shrine of the royal family, but I can't help but wonder what would have happened if Kumano had been more ascendant. Getting back to our discussion of Uno no Sarara's various peregrinations:  we also have what appear to be two trips up to Tou-no-mine—the modern pronunciation for the name which Aston transliterates as "Tamu no Mine".  This is the peak where, about forty years earlier, Takara Hime is said to have built a circular enclosure and called "Futa-tsuki" or two "Tsuki" trees palace.  It was also known as "Ama-tsu-miya", the Heavenly Palace.  The modern Tou-no-mine is a mountain to the southeast of Asuka, however, there is also a theory that the Tou-no-mine and Futa-tsuki palace were actually on a small hill just due east of the Kiyomihara palace site.  This is where we find walls, the Sakafune-ishi stone, and other examples of work from the time when the Futa-tsuki palace would have been built. That said, to get to Tou-no-mine, we are told it was a two day trip—one day out and one day back.  That said, it wouldn't have all been spent traveling.  In fact, Tou-no-mine, today, is under two hours walking distance.  The site by the palace is much closer, and the entry for going to the Futatsuski is only mentioned on a single day.  So none of that is particularly helpful, in my opinion.  Ultimately, we know that it was a location near Asuka and that it was associated with Takara Hime, the last female sovereign in her own right—even though her reign was arguably run largely by her son, Crown Prince Naka no Oe. Speaking of whom, Naka no Oe was not only the father of Uno no Sarara, but also of Royal Princess Asuka.  So when Uno no Sarara went to Asuka's country house, also known as the Denso or Tadokoro, she was actually going to pay a visit on her own half-sister.  By the way, "country-house" is the Aston translation.  A more direct translation might be something like "Field Place".  It was a private estate belonging to powerful families, such as the local elites—or in this case the royal family.  It is a rare glimpse into the living conditions of those royal princes and princesses who were not resident in the palace itself.  I do find it interesting that it specifically identifies the royal princess and not some male relative or husband—and Uno no Sarara isn't really noted as visiting a lot of family members all over the place.  I've seen a suggestion that Asuka may have been married to Prince Osakabe, one of Temmu's sons, but if so it is interesting that Uno no Sarara goes to visit *her* house and not *his* house. Princess Asuka is not mentioned much, but given this and a few other things—including being mentioned in the Man'yoshu in connection with a poem by the famous Kakinomoto no Hitomaro—she seemed to be someone important, even though we don't have a lot of information on what that looked like at the time. And with that, we've covered most of Uno no Sarara's travels.  We discussed her near-constant trips to Yoshino, then there were official visits to inspect the fortifications and horses.  Granted, that latter duty was also done just at the palace, in Asuka, so it wasn't necessarily terribly special.  There was her expedition to Ise, which we discussed in a previous episode, and then down to tour the land of Kii.  There were short jaunts out to Hatsuse and Yonabari.  And the largely unexplained visits to Tou-no-mine and the enigmatic Futa-tsuki palace.  Finally, there was a note about her calling on her half-sister, Princess Asuka. So that was what Uno no Sarara was doing when she wasn't at the court.  Otherwise, whether it was in the Asuka Kiyomihara palace or in the new Fujiwara Palace, she was dealing with the business of the state.  Much of what is recorded are fairly common things—banquets, archery competitions, and similar events that are interesting in aggregate, perhaps, but maybe not so helpful in figuring out the larger trends that were occurring at the time.  There were edicts and changes, but we can talk about those separately.  There were natural disasters, as well. Overall, she spent eleven years on the throne, from 686 to 697.  In that time, she finished much of the work started by her husband, put her own stamp on the new government, and, perhaps most importantly, she set up her grandson for success.  It is worth nothing that Uno no Sarara's posthumous regnal name is Jitou Tennou, and while that was probably not something she chose for herself, it may give us some insight into how the Chroniclers viewed her.  Remember that the brothers, Naka no Oe and Ohoama, were given the names "Tenji" and "Temmu", respectively.  Tenji is "Heavenly Wisdom", and he is counted as the brains behind the Great Change, the Taika reforms, and much of the shape that the state took from 645 onwards.  Temmu is something like "Heavenly Warrior".  The victor of the Jinshin no Ran was remembered for his military strategy, even though that was really only a small part of his overall reign.  The characters of Jitou's posthumous title are two characters.  The first, "Ji", means "to hold" or "to have".  The other character is "tou" and generally means "relationship" or "to control".  It can also refer to unification. This is often considered to mean that her role was seen as continuing to hold the throne and continue the work of her husband and his line, his progeny.  In this case, that means strengthening the state that Ohoama had built, following through on his national projects, and ultimately ensuring that the throne passed seamlessly to Ohoama's grandson, ensuring that his line would continue.  Of course, it probably should be noted that of course it was also her own bloodline that she was continuing as well, something that would become important in later years. And it is easy for us to look at this as simply editorializing by the Chroniclers, who were, after all, trying to craft a national narrative as well as record the history.  In many ways the use of these posthumous titles allowed them to do that—to summarize an entire reign into something that could be easily remembered.  And yet, based on the actions that she has taken, there certainly seems to be something to this description of Uno no Sarara and her motivations. We saw, early on, how she cleared the way for her own son, Crown Prince Kusakabe, getting rid of his potential rival for the throne, Prince Ohotsu, and thus potentially averting another conflict at the start of the reign.  But then Kusakabe died, leaving her with his young son, and while placing a young infant on the throne might have become a thing in later centuries, that precedent had not quite been set just yet.  Even as it was, Uno no Sarara likely had some concept that she could not know how many years she would get.  A decade on the throne was nothing to sneeze at, and many sovereigns had much less.  And so, beyond setting up the structure of government that her grandson would inherit, she also had a few more things to ensure.  She would want him to be old enough to be taken seriously, and she would need to make sure that there were no other claimants that could complicate matters.  There was only one other serious candidate that fit that description, and that was Prince Takechi. Remember, Prince Takechi was Ohoama's eldest son.  He was also a maternal descendant of the Munakata, meaning that he didn't have the double-royal imprimatur that was presumably required to take the throne as the sovereign.  And yet, Uno no Sarara was no doubt savvy enough to understand that those kinds of traditions changed quickly and easily in the past, as long as one had the right political backing. At the same time, Uno no Sarara appears to have leaned heavily on Prince Takechi's support.  It was a risk, but his support for her efforts would help her do what she needed to do.  Not only that, but if anything did happen to the young Prince Karu, Prince Takechi was the next in line.  He was also the Dajou Daijin—the most powerful court position short of Uno no Sarara herself.  For many reasons, it would have been difficult if the Queen felt she needed to take him out of the picture. Perhaps then it was fortuitous that in 696 the issue resolved itself, when Royal Prince Takechi passed away. This was no doubt a sad event, and yet it also may have set things in motion.  Prince Karu had been born in 683, so he was fourteen years old—still quite young, but old enough.  He was also surrounded by supporters, including his own mother, widow to the late Prince Kusakabe, Royal Princess Abe. While it isn't mentioned in the Nihon Shoki, we get a glimpse of how all this was planned in the Kaifuso, published in 751.  There, in an entry for Prince Kadono, a son of Prince Ohotomo, we are told that after Prince Takechi's death, Prince Kadono met with Uno no Sarara and others and suggested a course of action.  He encourage Uno no Sarara to pass on the kingdom to Prince Karu, despite his youth.  If true, this is quite the statement from someone whose own father was killed in the Jinshin no Ran, which brought Ohoama and Uno no Sarara to power in the first place.  It appears as though she heeded his advice, setting up what would come next over the following year. And so it is from the year after Prince Takechi's death that we start to really see entries focused on Prince Karu.  In the second month of 697, for instance, we see that Tahema no Mabito no Kunimi was appointed to be Prince Karu's tutor.  Likewise we see Michi no Mabito no Atomi and Kose no Ason no Ahamochi appointed as director and assistant director of the Spring Palace—the palace for the Crown Prince, the Heir Apparent.  Interestingly, Aston notes that the Nihon Shoki never actually gives an entry for when Prince Karu was named Heir Apparent—it just seems to be assumed. Ten days after the new directors were appointed, a public great-congregation was held at the Crown Prince's palace—here called the Eastern Palace, and I'll admit I'm not sure if "Eastern Palace" and "Spring Palace" were different names for the same place or what.  I assume these were all part of the newly built Fujiwara Palace, though the most important part is the implications for Prince Karu.  He was being introduced to the court, it seems, with a large congregation at his residence where the court would be expected to acknowledge his position as the crown prince and heir apparent. Three months later, we are told that Uno no Sarara grew ill.  The Ministers and various government officials made votive images of the Buddha in an attempt to make merit and help her to recover.  While she would recover from whatever illness she experienced, I suspect that this was something of a wake-up call.  Uno no Sarara was in her early 50s, and she wasn't getting any younger.  She also lived at a time where she had to realize that many others hadn't made it as far, and perhaps her illness made her realize that if she was going to do something, she had better do it sooner, rather than later.  And so, just a little more than a month later, on the first day of the 8th month, Uno no Sarara abdicated the throne in favor of her grandchild, Prince Karu, soon to become the next Tennou. This isn't the first time we've seen an abdication in the history of Yamato, but it is perhaps the first time we've seen it quite like this.  When Takara Hime abdicated, I think we can agree that it was largely under duress.  She had just seen her son lead a bloody coup against the most powerful court nobles, and that really does seem to have shaken her.  No such bloody struggle was happening here, however.  In fact, there is plenty to suggest that avoiding a bloody struggle was exactly Uno no Sarara's point.  By overseeing Prince Karu's ascension while she was still around, Queen Uno no Sarara maintained significant control over the process. Part of this rested on the fact that when she retired from the position of Tennou she didn't just become some commoner or retreat to the position of Queen Mother or Dowager Queen or something similar.  Instead, she took on a new titled:  Retired Sovereign, or Dajou-Tennou.  Technically this means that her own title was something like "Greater Sovereign", compared to Karu's "sovereign".  This position was new, and may not have even been fully formed at the time of the initial abdication.  Unlike when Takara Hime abdicated, effectively acknowledging that she wasn't actually in charge, Uno no Sarara was planning to remain an active force in government.  Her grandson would be set up as the formal sovereign, or Tennou.  He would be responsible for the rituals and ensuring everything was properly carried out, but his mother, the Dajou-Tennou, would have a tremendous amount of clout and control. By all accounts, this abdication and creation of the "Dajou-Tennou" position really does seem to have been specifically set up for this occasion, to ensure the smooth transition of power.  This way, when Uno no Sarara eventually did pass away, there would be no question about who was seated on the throne.  Given everything she had witnessed—from stories about her how her own father had come to power as well as the events of the Jinshin no Ran and then everything that happened in the aftermath of her own husband's death—I can understand why Uno no Sarara would have been pre-occupied with the idea of ensuring a smooth transition to the next sovereign.  She likely could not foresee how this new position would be used in the future, and yet it would become something of a staple in the politics of the Japanese court. Initially, retired sovereigns were typically doing so for reasons similar to Uno no Sarara—to ensure a smooth transition of power from one to the other and to ensure that the next tennou could be established to avoid instability.  However, it would become something even more.  After all, why wait until your heir is actually ready?  If you are going to be running things, anyway, why not remove yourself from the tedium of ritual while retaining your authority?  And in later centuries we see the tennou retiring younger, leaving younger and younger heirs to hold the actual throne.  There would also be a certain Buddhist aspect to it as well, allowing the retired tennou to be seen as a kind of Golden Wheel Turning Sovereign who was theoretically beyond the material cares of the day to day.  The retired sovereigns would be referred to as "In", which is likely a reference to the suffix given to their compounds, rather than the common "Miya" or "Gu".  And so the government under these retired sovereigns would become known as the Insei, or government by cloistered sovereigns, but that system was still in the future.  For now, we are just seeing the seeds of what was to come, eventually. To understand this later phase of Uno no Sarara's life, we need to take our first few steps into a new source:  The Shoku Nihongi.  The Nihon Shoki ceases to describe anything after Uno no Sarara's abdication, and the official history of Prince Karu's reign—known to us as Monmu Tennou—is taken up by the Shoku Nihongi.  This is literally the continued Japanese history, and we'll talk about it in depth at some point.  For now, I would note that it was compiled in 797 – so literally a century after the last entry in the Nihon Shoki.  That said, it likely had much better records to go off of compared to the Nihon Shoki, though it was still likely compiled with a view that was still quite friendly towards the royal family and the position of the Tennou. And so, when Uno no Sarara largely disappears from the narrative, I don't know that we should assume that she had truly gone completely hands off.  After all, with everything we've seen, do we think that this is a woman who would just hand the reins over to a fourteen or fifteen year old boy?  And yet the first time she appears is in 701, when she is making a trip to her favorite vacation spot:  the Palace at Yoshino.  That said, there were some pretty big events that happened during this period, after her abdication and assumption of the title of Dajou-Tennou.  The biggest was the creation of the Taihou Code.  Once again, this will need a fuller treatment, but the Taihou Code was an update to the Kiyomihara code.  The Asuka-Kiyomihara code was 22 volumes, and focused on  the laws, the "ryou", but not necessarily the punishments, or "ritsu".  In contrast the Taihou code was 6 volumes of "ritsu" and 11 volumes of "ryou", for 17 volumes in total.  Unfortunately, we mostly have scraps of indications here and there, and the codes that came afterwards, which were each based on what came before.  For instance, we do know that they completely overhauled the rank system yet again.  Unlike the Kiyomihara  code, which took years to develop, the compilation of the Taiho code is ordered in 700 and completed by 701—likely because it was really more of an update and a compilation of what was already on the books. This was perhaps the most significant thing that happened while Uno no Sarara was still available to exert her influence.  Karu was still only about 19 years old at this point.  He would turn 20 the following year, 702.  That same year, Uno no Sarara would travel all the way out to Mikawa no Kuni, which is the eastern half of the modern prefecture of Aichi.  The royal procession, which started in the 10th month of 702, then made its way back through Owari a month later, and from there up to Mino, and then down to Ise and back through Iga.  The royal procession is first recorded on the 10th day of the 10th month and returned on the 25th day of the 11th month—a round-trip time of roughly 45 days.  Throughout we are told that various ranks and awards were given out to important individuals at each stop. Unfortunately, that trip may have taken a toll.  A few weeks later, on the 13th day of the 12th month, Uno no Sarara grew ill.  There was a great amnesty pronounced throughout the realm, and one hundred men took Buddhist vows on her behalf.  They even read the Sutra of Golden Light in the Home Provinces.  Alas, it was all to no avail.  Uno no Sarara passed away on the 22nd day of the 12th month—or January 13th in 703.  It was roughly six years from her abdication.  She would have died with at least some knowledge that the realm was largely in order.  Her grandson was on the  throne and had been ruling for the past six years.  He had attained the age of majority, and things seemed relatively stable.  There was even a new, grand, permanent capital city, just like on the continent. But that closes out the life of Uno no Sarara.  She lived in interesting times, experienced tremendous fortune and misfortune, and she put her indelible stamp on the state of Yamato and thus the future of Japan.  There is still more to go over in this period—we have interactions with the Emishi, updates to society, and various impacts to Buddhism.  We'll also take a look at some more important people from this period, including Kakinomoto no Hitomaru, the famous poet, and the poems of the Man'yoshu, and Fujiwara no Fubito, the son of Nakatomi no Kamatari and the one largely responsible for making the Fujiwara house the most influential house in the entire court. Until then if you like what we are doing, please tell your friends and feel free to rate us wherever you listen to podcasts.  If you feel the need to do more, and want to help us keep this going, we have information about how you can donate on Patreon or through our KoFi site, ko-fi.com/sengokudaimyo, or find the links over at our main website,  SengokuDaimyo.com/Podcast, where we will have some more discussion on topics from this episode. Also, feel free to reach out to our Sengoku Daimyo Facebook page.  You can also email us at the.sengoku.daimyo@gmail.com.  Thank you, also, to Ellen for their work editing the podcast. And that's all for now.  Thank you again, and I'll see you next episode on Sengoku Daimyo's Chronicles of Japan.

This is The Energy to Heal, your resource for all things Splankna, the faith-based inner healing modality that will help you achieve emotional freedom. In this episode, Laura Milliken welcomes Miya Martin, a Master's Certified Splankna Practitioner, to share her remarkable journey from personal brokenness to emotional freedom through Christ-centered inner healing. Together, Laura and Miya explore one of the most fascinating areas of emotional health: womb work and prenatal experiences. They discuss how experiences before birth and during early childhood can influence our emotional patterns later in life, and how God can bring restoration to places we don't consciously remember. Miya also shares her own story of walking through postpartum depression, discovering Splankna, and watching the Lord use her greatest struggles to shape her calling. Throughout the conversation, she explains how creativity, neuroplasticity, and faith work together to help renew the mind and support emotional freedom. In this episode, they discuss: What womb work is and why it matters Prenatal and early childhood experiences through a Splankna lens Miya's journey through postpartum depression The role of creativity in renewing neural pathway Practical encouragement for parents wanting to help their children thrive How the Lord uses our greatest weaknesses to reveal His strength Whether you're a parent, practitioner, or someone seeking greater emotional freedom, this episode offers hope that God can restore even the earliest places of hurt.

Disclaimer: The views expressed by my guest are their own. This interview is for informational and educational purposes only and should not be considered medical advice. Please do your own research and consult a qualified healthcare professional before making medical decisions.Cancer has long been viewed through the lens of genetics, but what if one of the most widely accepted theories is missing a much bigger piece of the puzzle?In this conversation, researcher and author David Rasnick shares why he believes chromosomal imbalance—not gene mutations—is the driving force behind cancer.We discuss the work of Theodor Boveri, why this theory has remained outside the medical mainstream, the role of spontaneous remission, fever therapy, Coley's toxins, glycolysis, and the Warburg Effect, as well as why David believes understanding how cancer develops over time is critical to finding better approaches.David also discusses why many conventional cancer treatments appear to work initially before cancer returns, and explains his perspective on the body's natural ability to recognize and eliminate abnormal cells. Throughout our conversation, he challenges long-held assumptions and encourages listeners to examine the scientific literature for themselves.This Ke Ala Side version includes the portions that were edited or muted from the public YouTube release. If you'd like to hear the complete extended interview with additional discussion, it's available on The Plus Side.Learn more about David Rasnick: https://davidrasnick.comBUY A COFFEE LINK Support the Show & Stay Connected:Buy Me a Coffee: https://buymeacoffee.com/sensiblehippieJoin My Patreon for ad-free episodes & exclusive content:https://Patreon.com/WakeupwithMiyaIf you're joining Waiola – The Plus Side, please subscribe through a web browser (Safari or Chrome) instead of the Patreon app — it directly supports the show.Mahalo nui loa for supporting independent work and helping keep this platform growing.Shop my Amazon Storefront: https://www.amazon.com/shop/profile/amzn1.account.AGYOPCXXGH6MN5RVAKGQWVZUZLEA/list/26B87RB4FZ9W2?ref_=cm_sw_r_cp_ud_aipsflist_6BWRT43TH4MY2NM2XD6XWant to be on the show or suggest a guest? I'm looking for guests who can speak on human trafficking, the paranormal, occult symbolism, hidden history, spiritual warfare, ancient mysteries, and specific military stories involving covert operations, secret programs, psychological warfare, unexplained events, and firsthand accounts.Email me at: Miya@wakeupwithmiya.comFollow Me Online:Instagram: https://www.instagram.com/WakeupwithMiyaFacebook: https://www.facebook.com/WakeupwithMiyaExclusive Discount!Shop at LVNTA:https://lvnta.com/lv_IcTq5EmoFKaZfJhTiSUse code OHANA for 20% off!Listen on Your Favorite Platform: Spotify, Apple Podcasts, YouTube, and everywhere podcasts are available!RATE & REVIEW: Apple: https://podcasts.apple.com/us/podcast/wake-up-with-miya/id1627169850 Spotify: https://open.spotify.com/show/0UYrXCgma1lJYzf8glnAxyMusic Credits:Beginning: "Echoes in the Shadows" - DKEnd Music: “Crazy” - EkoBecome a supporter of this podcast: https://www.spreaker.com/podcast/wake-up-with-miya--6339129/support.

This episode we are taking a quick break from our overall story of Uno no Sarara (aka Jito Tenno) and we are focusing on Ise Shrine and Amaterasu, the Sun Goddess. There is a lot, for a bit more, check out our podcast blogpost at:  https://sengokudaimyo.com/podcast/episode-153   Rough Transcript Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua, and this is Episode 153:  Ise and the Sun Goddess.   In the newly built hall of the Fujiwara Palace, the nobles of the court were gathered for a grand banquet.  Snow-white walls were off-set by bright crimson pillars and trim, highlighted by bright green windows.   The nobles themselves were a rainbow of colors, arranged as they were by rank.   At the head of it all, on a dais, sat the Queen herself, Uno no Sarara.  However, the attention was no longer on her.  Instead, it was on another figure, standing in front of the assembled audience.  A quiet spread throughout the hall, the court listening as Hieda no Are began to tell the story of the Sun Goddess in the Plain of High Heaven.  They listened to the story of her and Susano'o, and of the backward flayed horse.  They heard the tale of the Heavenly Rock Cave, and of all that came after, including the sending of the August Grandchild, Ninigi.  They listened to the story—the story of Yamato.   Last episode, we talked in more detail about Uno No Sarara—starting from her early years as the daughter of Naka no Ohoe, granddaughter of Soga no Kurayamada, and child-bride to her uncle, Ohoama.  I'll admit we didn't look too hard at that last bit, and I don't have enough information to confirm what exactly "marriage" entailed in that context, but it is still something that I find tremendously creepy and, unfortunately, anything but unique.  So I'm not going to dive too much further into it right now but… ew. We talked about how she gave birth to her son, Kusakabe, in Kyushu, during the war on the continent, and how she eventually left for Yoshino with her husband when he retired from court, presumably to outsmart his court rivals, who were positioning him to be taken out.  She also is said to have played a part in the planning and execution of the resulting Jinshin no Ran, later helping her husband govern the realm.  And now, she was on the throne, overseeing the completion of many of the projects started in the reign of her husband.  This included the completion of the Kiyomihara code, the Fujiwara palace, and the support given to the institution of Ise Grand Shrine. This episode, I want to dive into that last topic: the emphasis in Uno no Sarara's reign on  Ise Shrine and its focus, the Great God, Amaterasu no Ohokami.  Although the Chronicles talk about Amaterasu as one of the founding deities of the Yamato royal line, there is plenty of evidence that this story was grafted into the tales at a later date, and that worship of Amaterasu, at least as anything more than a minor deity, likely also started relatively late.  Some have even suggested that Ise Shrine itself wasn't even built until the late 7th century.  So, all of this focus on Ise and Amaterasu appears to be part of the larger effort to structure the physical, cultural, and spiritual landscape of the new Yamato state. Last episode we mentioned how, according to the Nihon Shoki,   Ohoama turned to worship towards Ise.  Well, specifically, he worshipped Amaterasu Ohokami.  So let's take a moment and talk about what we know of the history of this Great God of Heavenly Brightness. Unfortunately, most of that history is based on what we know of the kami from works like the Nihon Shoki, the Kojiki, and the Sendai Kuji Hongi, all of which came out in the 8th century or so.  As such, it can be hard to know what things were actually like, earlier on, as opposed to what was added or removed later. Much of what I'm going to be talking about, today, I'm going to be pulling from a book written in 2017 by Mark Teeuvwen [Tayvin?] and John Breen titled "A Social History of the Ise Shrines", as well as Michael Como's work "Weaving and Binding: Immigrant Gods and Female Immortals in Ancient Japan", published in 2009, along with other sources.  In their book, Breen and Teeuwen point out that for those who do not take the events of the Nihon Shoki and Kojiki at face value, there are two primary theories for the origin of the worship of Amaterasu: an early theory and  a late theory.  The early theory places the development of the worship of Amaterasu in the 5th and 6th centuries, during the reigns of such figures as Wakatakeru no Ohokimi, aka Yuuryaku Tennou.  The Late Theory places the development in the 7th century, largely at the feet of such figures as Ohoama and Uno no Sarara herself.  We'll take a look at the evidence and see what it says. I would note that compared to the official history, both of these would be very late theories.  According to Ise Grand Shrine even today, Amaterasu arrived in Ise in the 26th year of Ikume Iribiko, aka Suinin Tennou, as stated in the Nihon Shoki, which corresponds to 4 BCE if you take the dating of the Nihon Shoki to be accurate. Of course, we've already spent plenty of time talking about the problems with the Nihon Shoki prior to the 6th century CE, as well as how the political nature of the text affected what it contained. So to kick things off, let's address the biggest question of all: why don't we believe that Amaterasu no Ohokami was always the primary deity of the pantheon of Yamato, at the very least, if not all of the Wa people of the archipelago?  After all, isn't she a sun goddess, and isn't sun worship fairly well documented among the ancient Japanese?  Just take a look at words like "Hiko" and "Hime", referring to rulers as sun man and sun woman.  Also note that early on, worship seems to have centered around places such as mountaintops, which focused worship towards the sky and the highest point.  In fact, as wet rice paddy agriculture became the dominant economic factor driving the engine of the archipelago in the Yayoi and early kofun period, early shrines were very likely about bringing the spirit of the mountain from the mountaintop and giving them a home amongst the rice fields.. And then we have the stories.  Don't the ancient stories all tell about Amaterasu as the ruler of Takama no Hara, the Heavenly Plain?  And isn't it her grandchild that then descends to the earth to pacify the Land of the Reed Plains—aka the Japanese archipelago? Well let's take a look at those same stories, which we've covered in earlier episodes of the podcast.  The first deities mentioned in the Chronicles are deities like Ama no Minaka Nushi, Lord of the August Middle of Heaven; Takami Musubi, High August Growth; and Kami Musubi, Divine August Growth.  There are other deities, like Kuni Toko Tachi, but they are barely mentioned again. Later we get Izanagi and Izanami, the masculine and feminine, who create the world and give birth to numerous deities from that point on.  Among the children of Izanagi are said to be Amaterasu, Tsukiyomi, and Susano'o.  Amaterasu, Heaven's Brightness, represents the sun while Tsukiyomi represents the dark of the moon.  Susano'o is then the god of the storms and seas, and was sent to the Nether Land, the Ne no Kuni. Right away we see that there are numerous different stories listed in the Nihon Shoki for just about everything.  Only the Kojiki gives everything as a single, coherent narrative, but surely the readers in the 8th century would have known some of these other stories, and thus the Nihon Shoki gives the alternates as well. Now the main narrative of the Kojiki and the Nihon Shoki tells us that Ama-terasu no Oho-kami was born to rule over everything.  In the Nihon Shoki, Izanagi and Izanami specifically mention that divine destiny in Amaterasu's creation—although actually, in that part of the text, the deity they are creating is named Oho-hiru-me no Muchi; the Great Sun Female Holder.  And in the next entry they call Amaterasu: Ama-terasu Oho-hiru-me.  Tsukiyomi, the deity of the moon, is made to be her consort, and they are supposedly sent to rule the plain of Heaven, Takama no Hara. The problem is that there are other entries that suggest that Takama no Hara already had a ruler:  Taka-mi-Musubi.  Reading the sections on Taka-mi-Musubi, we see a deity who is said to have produced 1500 children, himself—no mention of Izanagi and Izanami.  Some of his children are mentioned as Omohi-kane:  the Thought-Combining deity, and Sukuna-bikona: the Little-Prince-Named deity. Amatsu Hiko Hiko Ho Ninigi no Mikoto, the August Heavenly Prince, Prince Ho-ninigi, is not just a grandson of Amaterasu no Ohokami, but also a grandchild of Taka-mi Musubi.  In at least one story, Takami Musubi is the one who wants Ninigi no Mikoto to become the ruler of the Central Land of the Reed Plains.  Towards that end, he gathers the various kami and chooses someone to go down and prepare the way—Ama-ho-hi no Mikoto—who was to quote-unquote "expel and subdue" the evil gods of that land.  We covered this story in episode 21 and 22.  When that doesn't work, he gathers them again, sending others to try and do the same.  Eventually he sends Takemikazuchi and Futsunushi down.  All of this sounds like Taka-mi Musubi, whose name appears to refer to being the "high" deity, was the one in charge. In addition, we have the court ritual from sources like the Engi Shiki, which illustrates the deities that were invoked for the protection of the palace and the royal family.  These were:  Kami-musubi, Takami-musubi, Iku-musubi, Taru-musubi, Tamatsume-musubi, Oomiya-no-me, Oomiketsu-no-kami and Kotoshironushi.  One might notice a lot of the "musubi" names among the deities, and a distinct lack of appeal to Amaterasu.  If Amaterasu were the central deity and ancestral deity of the royal family, why is she not invoked in the rituals of the court itself? The thought, here, is that these rituals are likely much older than the worship of Amaterasu, and while Amaterasu would come to prominence in the stories that the court would tell, it was much more difficult for them to rearrange the traditional rituals to put her front and center.  Those rituals were maintained by ritualist families like the Nakatomi, and they weren't likely to change the rituals willy-nilly, even for a sovereign.  That was playing with supernatural fire, after all—if you changed the rituals, would they still even be effective?  Granted, rituals do change, so it isn't a perfect argument; perhaps it was just not considered to be important enough to make the change since it was not something that anyone except the court ritualists needed to worry themselves over.  Either way, it appears that we do have a list of deities that may have been the deities of the ruling elite prior to the rise of Amaterasu and Ise shrine more generally. We have a few other clues of what was going on in the narrative.  For instance, we see the story from the reign of Mimaki Iribiko, aka Sujin Tennou, also called the First Sovereign of Yamato, despite the legendary figures inserted prior to his reign.  It is in this chapter that we see a note that Ama-terasu no Oho-kami and Yamato no Oho-kuni-dama, which is to say the Spirit of the Country of Yamato, were both worshipped together in the hall—that is in the royal palace itself.  And yet apparently Mimaki Iribiko feared these deities residing with him in the palace, and he had their worship moved to locations outside of the palace.  Amaterasu's worship was given to Toyosuki-iri-bime, one of Mimaki Iribiko's daughters, and established in the district of Shiki, in Yamato.  Yamato no Ohokunidama, on the other hand, was given over to Nunaki-iri-bime no Mikoto, another daughter through a different wife. but we are told that she was lean, and her hair was falling out, and so she couldn't perform the rites.  Turning our attention back to Ama-terasu—in the reign of Ikume-Iribiko, aka Suinin Tennou, son and heir of Mimaki Iribiko, the worship of Ama-terasu would pass from Mimaki Iribiko's daughter, Nunaki Iri Bime to Ikume Iribiko's daughter, Yamato Hime.  She would move the worship site from Shiki to Uda, in the shadow of Mt. Miwa, and then proceed over to the upper banks, or Kawakami, of Isuzu, in the district of Watarai.  Here, in one of the alternate stories about this episode, we get the Great God of Yamato—Ohoyamato no Ohokami—speaking through a medium to warn the sovereign that he had better be careful.  Mimaki Iribiko had not been quite thorough enough in his worship, so he had not had a long life, and if Ikume Iribiko didn't do the same, he would suffer a similar fate. And so, in a record eerily similar to what we see in the previous reign, the worship of the "Great God of Yamato", the Oho-Yamato no Oho-kami, is given to Nunaki-waka-hime—as opposed to Nunaki-Iri-bime—who also fails in the task because of her emaciated body.  This also introduces Fukayu nushi, an ancestor of the Nakatomi, who was the one who divined what should be done. There is so much to unpack in these stories.  For one, the kami bring power, but also danger.  One can try to placate the kami, but it isn't like a ritual will always work, and the story is of the sovereign being actively afraid of what they might do, so they were removed from the palace.  Then there is the fact that we see two seemingly similar names—Ohoyamato no Ohokami and Yamato no Kunidama both seem like we are talking about the same spirit of Yamato, though some would point out that one is the spirit of the country and one is the great kami of the country, so, clearly different. Both are also being given to someone named "Nunaki—something-something—Hime", and in both cases Nunaki seems to fail in her task because she is apparently not hot enough for the kami.  She's described as too thin and emaciated or balding.  We aren't given the lineage of Nunaki Waka Hime, but Nunaki Iri Bime is connected with the land of Owari.  Nunaki Iri-bime is said to be the daughter of Mimaki Iribiko and Ohoama Hime, ancestor of the Owari no Muraji.  Owari was the land that supported Ohoama during the Jinshin no Ran. Finally, in both cases, we see the worship of the spirit of Yamato being given over to someone name "Nagochi", later identified as Nagochi no Sukune, ancestor of the Yamato no Atahe. One more note—closely on the heels of moving these two kami out of the palace, we see that the court brings in the worship of Oho-mono-nushi, the god of Mt. Miwa, under Ohotataneko, the ancestor of the Miwa clan. So the stories here account for Ama-terasu being moved to Watarai and why she isn't worshipped in the palace.  It also places Oho-mono-nushi at the center of worship in Yamato.  Oho-mono-nushi and Miwa continue to dominate the narrative from here on out, with a few notable exceptions, such as with Okinaga Tarashi Hime, aka Jingu Tennou and her mythical conquest of the Korean peninsula.  I'm sure that had no political implications at all given everything that had happened with Baekje, Silla, and the Tang dynasty in the latter half of the 7th century.  Other than scenes like that, however, the Miwa clan and worship of the Miwa deity appear frequently in the narrative.  It is clear that Mt. Miwa, and its deity, were important, and when Breen and Teeuwen hypothesize that when Naka no Ohoe, which is to say Tenji Tennou, took the drastic step of moving the capital up to Ohotsu, in the land of Afumi, he also brought the Miwa deity with him.  Those Afumi court rituals were conducted under the auspices of the Nakatomi, and particularly the auspices of Nakatomi no Kane, who would become one of the chief opponents of Ohoama during the Jinshin no Ran in 672.  After that conflict, Ohoama and his wife, Uno no Sarara, were building new traditions using Ise and constructing new legends.  Legends that would be under their control and influence and which would further bolster their rule from the city that they had designed to fit inside of this newly constructed cosmological framework. And yet this also brings up what seems like an obvious question.  If Ise Shrine and the worship of Amaterasu were so central to Ohoama and Uno's plans, then why would they put it so far away?  Proponents of the "early" theory of the development of Amaterasu and Ise Shrine suggest that the answer lies in the text of the Chronicles.  That there is some truth to the idea that there was worship in Yamato and that, for various reasons, it moved out to Watarai district early on and developed into Ise Shrine.  Those who hold to the "late" theory of development see all of those stories as later inserts meant to explain away why Ise Shrine was so far away—and perhaps why Amaterasu was not included in the cool-kami club of court ritual.   Teeuwen and Breen mention a few of the theories, from Naoki Koujiro stressing Ise as a strategic gateway between Yamato and Eastern Japan to Tanaka Takashi proposing that the movement of Amaterasu to Ise is actually a stand-in for one or more military campaigns to that area to bring it under Yamato control. And before we move too much further in the narrative, let's talk about how Ise is physically and geographically situated.  Ise is part of modern Mie prefecture, on the eastern edge of the Ki peninsula.  It is at the southern end of a series of adjoining alluvial plains that follow the coastline north to the modern prefectures of Aichi and Gifu—the ancient provinces of Owari and Mino.  The capital of Ise Province used to be in Suzuka, near the the two Tsubaki shrines which both lay claim to the title of Ise no Ichinomiya, the First shrine of the land of Ise, and the pass that served as one of three major routes from eastern Japan into the Home Provinces and beyond.  This puts Ise about as far away as you can get from the capital of the province without going over the mountains, themselves.  It also puts it a good deal south of most major travel routes.  If you are going to Ise shrine then it is pretty clear you were going to Ise shrine, as there isn't a lot of evidence for anything else in the area. The Shrine itself is actually made up of two primary shrine complexes.  There is the Naiku, the inner shrine, and the Geku, or outer shrine.  The Naiku, or inner shrine, is probably the area most people think about.  It is at the foot of the mountains where the Shimamichi River joins the Isuzu River and both flow out of the mountains.  The Naiku contains the shrine to Amaterasu no Ohokami, and is famous for its layout, where there are actually two shrine enclosures, one next to the other.  The main shrine is then rebuilt in the empty enclosure every 20 years, at which point the worship is moved to the new shrine, the old shrine is torn down, and the cycle is started once again. The Outer Shrine, or Geku, is further north, and probably not as well known to foreigners.  The Geku is said to enshrine the spirit of Toyouke-bime, a kami dedicated to food.  According to the traditions of the Geku itself, Toyouke-bime was enshrined in the Geku at the command of Wakatakiru no Ohokimi, aka Yuuryaku Tennou, based on a dream. Regarding the history of why the Shrines—both Inner and Outer—are located here, archaeological evidence doesn't give us a lot to suggest that these might be the case.  Despite the presence of the Miya River near Ise Shrine, we haven't found evidence of a large harbor or port, like we might expect if it was the jumping off point for crossing Ise Bay—or even the center of another large polity.  Instead, the areas to the north—around Fujikata and Matokata inlets, for instance—show much more evidence of occupation and, presumably, use.  Heck, the modern district of Fujikata is in the town of "Tsu", which literally means "port".  And the capital area of Suzuaka and the Ichinomiya of Tsubaki Grand Shrine is even farther north, still.  So who, if anybody, was living down in the area of Ise Shrine?  If we look at the progression of tomb mounds in the area in previous centuries, we see that they start in the Matokata region in the 5th century and work their way down towards the south, with late 5th century tombs found in the district of Taki, the district bordering on Watarai and modern Ise City to the northwest.  It is also where you can find the Saikuu, the site of the old purification palace for the Shrine Princesses.  Grave goods seem to show close ties with Yamato, in the Nara basin.  While the tombs expanded to the south through the 5th century, they appear to have stopped altogether in the 6th century—or at least we haven't found any.  This may indicate that the political situation had changed and there was no group in the area that could organize the labor for such an undertaking.  Whether that was because Yamato was taking it as corvee labor or just that population had dwindled due to war, famine, or something else, I don't know that we could say. Around the year 600, at the opening of the 7th century, we do see a large grave mound erected in the core area of what would later become Ise Shrine, on the east side of the Miya River, overlooking what would become the Geku, the Outer Shrine of the Ise complex.  For those who aren't aware, Ise Grand Shrine is a large complex of shrines, and it is divided into two main areas.  The "inner shrine", or Naiku, is where most people go, and it is the site of the famous shrine building that is supposed to be rebuilt every 20 years.  The Geku is the "outer shrine" complex, technically dedicated to Toyouke hime, a kami of agriculture.  The kofun overlooking the outer shrine is known as the Takakurayama kofun.  This is a round kofun, about 35 to 40 meters in diameter, with a horizontal stone chamber.  It is the largest in the Ise region.  It has been mentioned in records going back to at least the Kamakura era, and even though most of the grave goods are gone, there is evidence that it was richly appointed.  Given its shape and location, there were even those in later centuries who connected it with the Heavenly Rock Cave in which Amaterasu hid according to the ancient stories. The fact that there was nothing around this area and suddenly we see a giant tomb mound is pretty puzzling.  Why was it built here?  Is it connected to the founding of the Outer Shrine in some way, or is that just coincidental?  Teeuwen and Breen point out that it is pretty rare for a large tomb mound to be build in the precincts of an active shrine, which suggests that whatever was happening there, that area was not part of the shrine grounds.  That said, I have to wonder if the ritual worship at the kofun might not have later been transformed or coopted into something else.  There also is no other indication that the Outer Shrine area was used for ritual purposes any earlier than the kofun would have been built.  In contrast, around the Inner Shrine area, several kilometers away, there are caches of beads dated to the 5th, 6th, and 7th centuries in a small valley where a brook runs down from Mt. Asama, not too far from the current shrine complex.  Teeuwen and Breen suggest that this may relate to the "upper reaches of the Isuzu River", mentioned in the Chronicles, and that it may have had to do with rituals related to water supply—hence being found at the point where the water was coming down from the mountains.  And yet, despite these finds, there really aren't any large scale archaeological remains that have been discovered east of the Miya river, though there are modest signs of dwelling and habitation, and some minor burials mounds. Compare this to Tsubaki shrine, the home of Saruta Hiko no Kami, and the main shrine of Ise, situated in the ancient capital of Ise no Kuni.  Downstream from there are numerous tomb mounds and indications of habitation.  So this was probably the center for early sun worship in the region. Teeuwen and Breen conclude that all of this indicates that the region of Taki and areas east of the Miya river were probably more of an outpost—no major powerful chieftains or large polity had set up in the region.  In the late 6th century, some power had to move in to build Takakurayama kofun, but that was an outlier.  Maybe this area just largely fell under Yamato hegemony.  And perhaps that was the key.  Perhaps initially this wasn't a place to center power and authority, but rather it was more like a prison.  It was a place far away from the court, where a deity that was more of a threat could be kept away from the palace and the sovereign.  Perhaps Amaterasu, or whoever the kami was at the time, was placed out here because of the threat they posed, much as the Chronicle seems to suggest—just not necessarily at the time that is suggested. One of the aspects of the mythmaking that we see in the Chronicles appears to be the stress on the Amatsu kami and Kunitsu Kami—the Heavenly deities and the Earthly deities.  The Heavenly deities are those in Takama no Hara, and they are the progenitors of the royal line.  On the other hand are the earthly kami, the Kunitsu Kami, those dwelling on the earthly plane.  In the stories that were recorded in the Nihon Shoki, before the August Grandchild of Takami Musubi and Ama Terasu descended to take control of the Central Land of the Reed Plain, they sent down heavenly kami as warriors to subdue the earthly kami.  On the one hand, this may have been driven by some kind of deep memory of early conquests of the archipelago by various forces.  However, these legends also served another purpose, in that they set up the royal family's right to rule, and appear to establish a de facto hierarchy between those families descended from the Heavenly Kami and those descended from the earthly Kami. Another thing that Teeuwen and Breen point out and that is that Amaterasu is not necessarily a female deity, to start with.  In fact, Amaterasu was probably easily overlain atop the worship of Oho-mono-nushi of Mt. Miwa, at least early on.  To that point, they note stories where Oho-mono-nushi and other deities were commonly depicted as arrows, snakes, or similarly phallic imagery finding or even penetrating women who were thought to have a connection with them.   This suggests a context of these priestesses being married to the kami, and even fits in with early descriptions of individuals like the famous Queen Himiko being a spiritual leader as well as a political one.  If the original Amaterasu was conceived of as a male deity, then this could also explain the tradition of the Saigu, the consecrated shrine princess.  We only see a few royal princesses designated to the position up to this point in the narrative, and, beyond Tokosuki Iri bime and Yamato hime, we don't necessarily learn much more.  One wonders if there weren't other royal princesses likewise sent elsewhere to serve other deities.  We know about Nunaki Iri Hime, and presumably Nunaki Waka Hime.  There was also Yamato Totohi Momoso Hime, who was married to Oho-mono-nushi.  Presumably there were others who just never ended up in the stories that were passed down. The idea of a kami taking a "wife" and connecting that to the idea of women holding these priestly positions seems to fall in line with much of what we see, though, as I said, we only hear occasionally about the appointment of royal princesses to the position until the reign of Ohoama.  That's when we see specifics about appointments, the purification palace in Hase, and other arrangements.  It makes you wonder more than a little bit if Royal Princess Ohoku was, perhaps, the first royal princess to actually be appointed.  It would have been easy enough to add in previous "shrine princesses" into the lineage, especially far enough back that nobody could really fact check it.  We also see Royal Princess Taki journey to Ise with her companions, Princess Yamashiro no Hime and Lady Ishikawa. It is intriguing that this practice was temporarily interrupted during the reign of Uno no Sarara, as I mentioned last episode.  Could this have something to do with a female ruler on the throne and a corresponding lack of urgency about having a female representative at Ise? And in stories about Amaterasu, she is frequently shown with certain masculine qualities.  When she confronts her younger brother, Susano'wo, she is concerned that he might try to take her authority from her, so she meets him decked out in armor, her hair tied up in a typical male fashion, with a bow, ready for a fight.  It would be just as easy to imagine that Amaterasu and Susano'wo were brothers, contending over rulership.  Add to all of that the idea that kami were often personifications of various natural phenomena or ideas, and Japanese is not a naturally gendered language, and there are those that believe that the stories of Amaterasu were not necessarily about a female deity in the beginning, but a male deity, similar to Ohomono Nushi and others, who then took on a feminine persona.  On the other hand there are passages in the old stories recounted in the Chronicles that clearly make Amaterasu out to be a woman. To start with the activities she is associated with, such as weaving, are often associated with women as something they do in the home.  This is a tradition carried over from the continent, along with silk and the techniques to weave it.  In the lands where silk production started, there are silkworm goddesses and the gendered nature of silk production and weaving appears to have come over to Japan as well.  There is also the fact that Amaterasu is said to have another name:  Oho-hiru-me no muchi.  In this case, it would seem to mean something like Great Noontime Female Possessor.  And in the weaving hall it is sometimes Amaterasu that is weaving and sometimes Waka Hirume.  "Hirume" certainly feels like a feminine name. There is the distinct possibility that the stories of Amaterasu as recorded were actually about two or more different kami, so Amaterasu and Ohohirume could have been separate deities having to do with the sun that were rolled into a single kami.  As mentioned before, it is also possible that Amaterasu ended up with some stolen valor taken from the other Ise deity worshiped at Tsubaki, Saruta-hiko no Kami.   Teeuwen and Breen also note that the name "Amaterasu" is hardly unique, noting at least ten other shrines with a kami called "Amateru" or "Amaterasu", mostly in Yamato, but some as far away as Kyushu and Tsushima.  Nine of those shrines were dedicated to Ame no Hoakari, an ancestor deity of the Owari lineage who was also closely tied to metalworking.  It is worth remembering that it was Owari who helped support Ohoama during the Jinshin no Ran, and who may have even fostered Ohoama for a while when he was just a young prince.  All that to say there may have been several different traditions that were all contributing different elements to the story. And then there is the connection between Amaterasu and Uno no Sarara. Herman Ooms, in his book: "Imperial Politics and Sybmolics in Ancient Japan", notes the similarities between Amaterasu and Uno no Sarara, talking about the differences between the Kojiki and the Nihon Shoki, both of which had events that mirrored Uno no Sarara's own life.  According to Ooms, "The Kojiki's Amaterasu is a transparent double of the female tennou Jitou".  He points out that Uno no Sarara, besides her posthumous title of Jitou Tennou, also had a title making reference to Takamanohara:  Takama no Hara Hirono no Hime—the Princess High-Heaven-Plain.  But beyond that, we also see other linkages between the stories.  For instance, it isn't Amaterasu's son, Ame no Oshihomimi who is given the realm, but rather her grandchild, Ninigi.  This parallels the way that Uno no Sarara's son, Kusakabe, didn't ascend to the throne, but instead Uno no Sarara was holding the seat for his son, her grandson.  So one sees how Uno no Sarara could be seen as Amaterasu, and her grandson, Prince Karu, could be seen as Ninigi, the August grandchild.  Teeuwen and Breen also note that during this same time, we see the rise of a new institution: the Jingikan.  Again, we touched on this last episode, so just a quick recap:  The Jingikan was a government organization set up specifically to oversee the shrines, rituals, ceremonies, and other such things pertaining to the kami matters.  It does not appear in the initial stand-up of the new, bureaucratic government, wherein is created the bureaus, ministries, or departments, depending on your chosen vernacular, which make up the Dajokan, the Great Council of State.  Instead, the Jingikan is a separate organization, specifically organized around kami matters. The term "Jingi" is also a shorthand for "Ama-tsu-kami, Kuni-tsu-kami", or the kami of Heaven and the Kami of the earth.  "Ama-tsu-kami", meaning Kami of Heaven, was written with two characters meaning "Heaven" and "Kami", pronounced "Tenjin".  "Kuni-tsu-kami", or the Kami of the Earth, was written as "Earth" and "Earth Spirit", which was then pronounced "Chigi".  By taking the last character of each compound Tenjin-Chigi becomes just Jingi, for short.  Throughout the Chronicles, this term, "Jingi" is thrown around when they want to quickly note all the kami, together, though sometimes it is fully written out as "Tenjin Chigi", as well.  Interestingly, "Tenjin" or "Ama tsu Kami", sometimes appears alone, especially in the chapters on the Age of the Gods.  However, "Chigi" seems to only be used in the whole phrase.  There are a few instances, however, of "Chijin" being used, but they are few. That said, the term "Jingikan", also read as "Kami Tsukasa" or even "Kan Zukasa",  doesn't appear until 690, in the reign of Uno no Sarara.  This probably means that it was part of the reforms encompassed by the Kiyomihara codes.  The head of the Jingikan is known as the Jingihaku or "Kan-zukasa no Kami".  This term actually shows up well in advance of the Jingikan itself, initially referring to an unnamed official or officials in charge of kami worship at the court.  Nakatomi no Kamatari is said to have been offered the position in the first reign of Takara, aka Kougyoku Tennou, though the first confirmed individual appears to be Nakatomi no Ohoshima, during the reign of Uno no Sarara. This appears to be a distinctly Yamato invention in the bureaucratic system.  It leverages the language and structure of the Tang dynasty, but in its own way.  There was a Tang department of shrines, but it was described differently, as befits a different spiritual environment focused on ancestor worship and Confucian and Taoist ideas.  The Jingikan system  seems to have been a deliberate re-organization of the indigenous kami worship, incorporating what was probably traditional roles into the new bureaucratic system.  In so doing, however, it also gave the court greater control, and given that this was happening at the same time as the establishment of various stories and myths around Ise and the foundation more generally, it appears to be part of a concerted and deliberate effort to construct a new narrative. All of this points to them architecting much of what was going on, from the stories to the landscape.  Ohoama likely built the inner shrine as we know it.  If it really was an obscure, out-of-the-way shrine, perhaps that also meant that there weren't any other powerful court factions that were enhanced by it.  And then, over time, the Ise shrine and the deity there could be better incorporated into the overall myths and stories that surrounded the formation of Yamato.  A new Yamato, one that would soon enough be referring to itself as the origin of the Sun:  Nippon, a name often attributed to Ohoama and Uno no Sarara, though not found in the record of their reigns in the Chronicles. Another aspect to all of this, however, is what happened immediately after Uno no Sarara's reign, and into the 8th and early 9th centuries.  In the 8th century—the Nara period—Buddhism started to merge with a lot of the local practices.  This was not uncommon.  Buddhism had been born in a land with myriad deities and styles of worship, and it had the means to incorporate local deities into its cosmological worldview.  Kami were just other beings, stuck in the cycle of rebirth, who, as sentient beings, could equally benefit from the Buddha's teachings.  They became guardians of Buddhist institutions, and the lines between shrines and temples were often blurred.  At the same time, kami worship was also taking on various concepts from continental worship, such that even today we find a lot of what we might consider Taoist practices influencing Shinto worship. Had this continued, worship of the kami may have been completely subsumed into the Buddhist ritual practices, but there were areas where kami worship remained distinct.  One of these was at Ise. Early on, there was an attempt to build a temple at Ise, but it didn't last long.  The temple was eventually moved out of the shrine complex, and then eventually it was removed altogether.  Later writings from the Shrine would include certain Buddhist terms among the things that were taboo within the shrine grounds, considering Buddhism as something of a corrupting or polluting influence.  Shrine Princeses, during their tenure, had to devote themselves to the kami, and though they might retire as nuns, later in life, during their appointment they were to be free of any Buddhist influences.  In many ways this would make Ise a prime example of what would eventually be termed "Shinto", which gave it, and the worship of Amaterasu, a certain pride of place.  Of course, it didn't hurt that it was also intertwined with the State and the founding myths of the nation.  As such, Ise Shrine and its worship would become a template for many others to follow, helping to shape what we know as "Shinto" today. There are still a lot of questions.  We don't exactly know what Uno no Sarara did on her trip to Ise Shrine, and we don't know how things surrounding the worship at Ise and of Amaterasu herself changed in the intervening years between when these events happened and when, about two to three decades later, the Chronicles were finalized and published.  Certainly some of this seems tied to the Fujiwara capital, which was no longer populated at that point, the move to Heijo-kyo, in Nara, occurring between 708 and 710, two years before the Kojiki and a decade before the Nihon Shoki would come out.  And yet, the three sacred mountains that were incorporated into the plan of the Fujiwara Capital, Mt. Kagu, Mt. Miminashi, and Mt. Unebi, seem to continue to be important.  This is especially true of  Mt. Kagu, whose heavenly counterpart, Ame no Kaguyama—literally Heavenly Mt. Kagu— continues to play a major role in the stories surrounding Amaterasu and the Heavenly Rock Cave.  In addition,Mt. Unebi is closely tied to the story of Iware-biko, aka Jimmu, conquering and settling the land—perhaps to draw attention away from the stories about Mimaki and Ikume iribiko, aka Sujin and Suinin, who were both associated more with Mt. Mimoro, aka Mt. Miwa.  So even though the physical presence was moved, by that point we know that foundation of many of these stories were likely laid down around the time that the Fujiwara capital was in operation.  What does seem clear is that, just as there were clear efforts to set up the new State government, including the new capital, the court were also taking control of other levers of power and influence.  We previously talked about how they had created National Temples and included government positions to oversee Buddhist affairs more generally.  With Ise and the creation of the Jingikan, it appears as though that trend continued with the traditional kami worship. Many of the elite families still had connections to their own shrines, with their own kami.  Through the stories collected and written down—with a few editorial additions to help place them in an approved context—they were able to construct a narrative from separate or divergent traditions.  These traditions had already accreted to themselves various stories and culture-ways, some of them with clear links to the continent and others with overlapping portfolios.  The kami, and the ability to intercede with them for their blessings or to avert their wrath, were a form of power that was being structured for the purpose of supporting the new State.  A state now under the control of one Uno no Sarara. And we don't exactly have to wonder about this… the preface of the Kojiki all but says it.  They put the words in the mouth of Ohoama, or, as they call him, the Sovereign of the Kiyomihara Palace.  But the words are pretty clear: "I hear that the Imperial Records and Ancient Writing handed down by the various houses have come to differ from the truth and that many false hoods have been added to them. If these errors are not remedied at this time, their meaning will be lost before many years have passed. This is the framework of the state, the great foundation of the imperial influence. Therefore, recording the Imperial Records and examining the Old Writings, discarding the mistaken and establishing the true, I desire to hand them on to later generations." With that, 28 year old Hieda no Are was given the command to learn all the stories and presumably to recite them for the court.  And several decades later, Oho no Yasumaro was given the task to take Are's stories and write them down.  I imagine that Hieda no Are, or perhaps someone else who had learned the stories well enough, would be called into court or banquets to present some of the stories, or would be asked questions if there was any need for precedence.  Thus creating a single source for truth, according to the administration.  At the same time, the court had a problem.  They couldn't control all of the sources of written material, with all of the various contradictions, so we also would eventually get the more comprehensive—but also less narratively direct—Nihon Shoki as well.  After all, the game of propaganda was being played at many levels, and while the royal household had their motivations—primarily to support the legitimacy of their claim to power and the system within which that claim was validated— other families wanted to ensure that they were properly recorded as having connections to traditional nexuses of power—be that the ancient kami of Heaven or Earth, or their relationship to the royal family.  This is because precedence was important, even as new traditions were being created.  Like the way that the Mononobe and the Nakatomi played important roles in Uno no Sarara's ascension ceremony despite the actual individuals using new or different names, like Isonokami or Fujiwara.  See Episode 151 for the explanation, there.  And new traditions were much easier to justify if you could connect them with older traditions—whether those older traditions were truly ancient or newly made inventions. And all of this suggests that this was not an accident and it wasn't simply being imposed from the top down.  One could be charitable and suggest that those involved felt that this got them closest to what the truth actually was, given that they had now been inculcated in a new worldview and they were trying to view the ancient stories through the interpretive lens of that worldview.  On the other hand, they were ultimately doing it to structure power and authority that favored them and the government they had created.  A government that they hoped would outlast them, and be passed on to their descendants. Next episode, we will continue our discussion of Uno no Sarara's life and reign and the incredible steps she took to ensure that her line would continue to rule Yamato for decades. Until then if you like what we are doing, please tell your friends and feel free to rate us wherever you listen to podcasts.  If you feel the need to do more, and want to help us keep this going, we have information about how you can donate on Patreon or through our KoFi site, ko-fi.com/sengokudaimyo, or find the links over at our main website,  SengokuDaimyo.com/Podcast, where we will have some more discussion on topics from this episode. Also, feel free to reach out to our Sengoku Daimyo Facebook page.  You can also email us at the.sengoku.daimyo@gmail.com.  Thank you, also, to Ellen for their work editing the podcast. And that's all for now.  Thank you again, and I'll see you next episode on Sengoku Daimyo's Chronicles of Japan.

What if hospitals aren't as straightforward as most of us believe?In this conversation, Jessie Czebotar shares her perspective on the modern hospital system, discussing informed consent, spiritual warfare, the medical field, and why she believes people should become more informed about their healthcare decisions.In the extended Waiola Plus Side conversation, we go much deeper into topics including:• The Epic medical records system• Organ donation and organ harvesting claims• Hospital boards and decision-making• Child trafficking allegations involving hospitals• Psychiatric hospitals• Underground tunnel systems• Military connections• Faith and navigating the medical system from a biblical perspectiveWatch the full extended conversation by joining:Patreon (Waiola Plus): https://Patreon.com/WakeupwithMiyaYouTube Memberships: https://www.youtube.com/@WakeUpWithMiya/joinBUy A COFFEE LINK Support the Show & Stay Connected:Buy Me a Coffee: https://buymeacoffee.com/sensiblehippieJoin My Patreon for ad-free episodes & exclusive content: https://Patreon.com/WakeupwithMiya If you're joining Waiola – The Plus Side, please subscribe through a web browser (Safari or Chrome) instead of the Patreon app — it directly supports the show.Mahalo nui loa for supporting independent work and helping keep this platform growing.Shop my Amazon Storefront: https://www.amazon.com/shop/profile/amzn1.account.AGYOPCXXGH6MN5RVAKGQWVZUZLEA/list/26B87RB4FZ9W2?ref_=cm_sw_r_cp_ud_aipsflist_6BWRT43TH4MY2NM2XD6X Want to be on the show or suggest a guest? I'm looking for guests who can speak on human trafficking, the paranormal, occult symbolism, hidden history, spiritual warfare, ancient mysteries, and specific military stories involving covert operations, secret programs, psychological warfare, unexplained events, and firsthand accounts. Email me at: Miya@wakeupwithmiya.com Follow Me Online:Instagram: https://www.instagram.com/WakeupwithMiyaFacebook: https://www.facebook.com/WakeupwithMiyaExclusive Discount!Shop at LVNTA: https://lvnta.com/lv_IcTq5EmoFKaZfJhTiSUse code OHANA for 20% off!Listen on Your Favorite Platform: Spotify, Apple Podcasts, YouTube, and everywhere podcasts are available!RATE & REVIEW: Apple: https://podcasts.apple.com/us/podcast/wake-up-with-miya/id1627169850 Spotify: https://open.spotify.com/show/0UYrXCgma1lJYzf8glnAxyMusic Credits: Beginning: "Echoes in the Shadows" - DKEnd Music: “Crazy” - EkoIf you enjoyed this episode, please subscribe, hit the bell so you never miss an episode, and if you're listening on Apple Podcasts or Spotify, I'd truly appreciate a positive review. It helps the show reach more people.Mahalo for watching and supporting Wake Up with Miya.#WakeUpWithMiya #JessieCzebotar #HospitalSystem #Healthcare #MedicalEthics #BiblicalWorldview #SpiritualWarfare #Podcast #AlternativeHealth #TruthSeekersBecome a supporter of this podcast: https://www.spreaker.com/podcast/wake-up-with-miya--6339129/support.

This is a clip from Aliens & Angels! Get access to the full episode and all thier content on all podcast platforms or click the link below!Full episode https://www.spreaker.com/episode/aliens-angels-june-28th-2026-miya-starfire-jay-skyrunner-jeremy-richards--72731815Get access to every episode of The Quantum Guides Show, Aliens & Angels, & Unseen Nexushttps://spreaker.page.link/3CPkxuXatK1LLJbp9Forbidden Knowledge Network https://forbiddenknowledge.news/Become a supporter of this podcast: https://www.spreaker.com/podcast/forbidden-knowledge-news--3589233/support.

What does the Bible mean by the trading of the souls of men? Is it simply symbolic, or does it point to something much deeper? In this returning conversation, Kelly Hawley of Warrior Bride Ministries joins me to discuss one of the Bible's most intriguing passages and why she believes it has profound significance for the times we're living in today. Together, we discuss the trading of the souls of men, the harvest, spiritual warfare, why creation is groaning for the sons and daughters of God to be revealed, deliverance, human trafficking, and what Kelly believes God is doing in this season. Whether you've followed Kelly's ministry for years or this is your first introduction, I encourage you to listen with an open mind and search the Scriptures for yourself. Kelly also shares details about Warrior Bride Ministries' upcoming Counting the Cost Conference and the work her ministry is doing to help survivors. Learn More About Warrior Bride Ministries

Send us Fan MailA bucket hat shows up in our lives again, and this time it's not just an awkward dinner story. We read a real headline about a Florida bank robber who demanded cash in his bucket hat, then basically helped police catch him by continuing to wear the thing. It's ridiculous, it's funny, and it somehow fits perfectly with our ongoing theory that bucket hats cause people to go a little berserk.We also bring back a favorite guest, Miya, for a warm update on Confetti, the well-traveled Beanie Baby who keeps tagging along on rides, vacations, and big moments. That opens the door to Beanie Baby history, the 1990s collectible craze, and why most of the “value” talk misses the point when the real payoff is memory and tradition. On top of that, we share a practical travel tip for anyone booking flights with flexibility, plus a Listener Spotlight that lands in Powell, Tennessee, complete with a railroad stop origin story and novelty architecture.Then we shift gears into something we genuinely want every road user to know: cyclists helped drive the early push for better roads in the United States through the Good Roads Movement and the League of American Wheelmen, before cars dominated transportation. It's the kind of history that changes what you say the next time someone yells “get off the road.” We wrap with a look ahead: we're attempting daily Tour de France mini episodes with quick recaps, jersey basics, and beginner-friendly commentary as we follow the race day by day.Subscribe, share this with a riding buddy, and leave us a review that's actually about the show. What part of the road do you think we all need to relearn together? SupportSupport the showAdam and Michael's friendship has grown through years of shared miles, challenges, and laughter on the bike. Their passion for cycling has carried them through life's twists and turns, creating a bond full of stories, jokes, and unforgettable rides. In their podcast, they bring that same spirit to the mic—sharing adventures, trading banter, and welcoming listeners into their cycling community. Whether tackling steep climbs or cruising open roads, their conversations capture the fun, friendship, and freedom that cycling brings. Tune in for stories that celebrate the ride and the camaraderie that makes it unforgettable.and Remember,It's a Great Day for a Bike Ride!https://www.facebook.com/cyclingmenofleisurehttps://cyclingmenofleisure.com/https://www.cyclingmenofleisurepodcast.com

After years of debilitating symptoms and searching for answers, Adam was diagnosed with Lyme disease.What began as a personal health battle eventually led him down a seven-year investigation into chronic illness, immune tolerance, the history of Lyme disease, and the research behind his book, The Sleeper Agent. In this conversation,Adam shares his personal journey, explains why Lyme disease can be so difficult to diagnose, discusses the role of co-infections, and explores the historical research that shaped his investigation into Plum Island and the work of Erich Traub. Topics include:• Lyme disease• Chronic illness• Tick-borne diseases• Immune tolerance• Multiple co-infections• Plum Island• Erich Traub• The Sleeper AgentIf you enjoyed this interview, the extended Waiola Plus conversation goes much further.On the Waiola Plus side, Adam discusses Operation Paperclip, biological warfare, historical biodefense programs, vaccine history, public health, chemical warfare, intelligence connections, and many of the controversial subjects that could not be included in this YouTube version.If you enjoyed this interview, the extended Waiola Plus conversation goes much further.On the Waiola Plus side, Adam discusses Operation Paperclip, biological warfare, historical biodefense programs, vaccine history, public health, chemical warfare, intelligence connections, and many of the controversial subjects that could not be included in this YouTube version.If you want the complete interview, join the Waiola Plus community at:https://www.patreon.com/wakeupwithmiyaYou can also become a YouTube Member for extended interviews and bonus content:https://www.youtube.com/@WakeUpWithMiya/joinAdam's website:https://thesleeperagent.comMahalo for watching. If you enjoyed this conversation, please subscribe, leave a positive review on Apple Podcasts or Spotify, and share this episode with someone who might find it interesting.BUY ME A COFFEE LINK Support the Show & Stay Connected:Buy Me a Coffee: https://buymeacoffee.com/sensiblehippieJoin My Patreon for ad-free episodes & exclusive content: https://Patreon.com/WakeupwithMiyaIf you're joining Waiola – The Plus Side, please subscribe through a web browser (Safari or Chrome) instead of the Patreon app — it directly supports the show.Mahalo nui loa for supporting independent work and helping keep this platform growing.Shop my Amazon Storefront: https://www.amazon.com/shop/profile/amzn1.account.AGYOPCXXGH6MN5RVAKGQWVZUZLEA/list/26B87RB4FZ9W2?ref_=cm_sw_r_cp_ud_aipsflist_6BWRT43TH4MY2NM2XD6XWant to be on the show or suggest a guest? I'm looking for guests who can speak on human trafficking, the paranormal, occult symbolism, hidden history, spiritual warfare, ancient mysteries, and specific military stories involving covert operations, secret programs, psychological warfare, unexplained events, and firsthand accounts.Email me at: Miya@wakeupwithmiya.comFollow Me Online:Instagram: https://www.instagram.com/WakeupwithMiyaFacebook: https://www.facebook.com/WakeupwithMiyaExclusive Discount!Shop at LVNTA: https://lvnta.com/lv_IcTq5EmoFKaZfJhTiSUse code OHANA for 20% off!Listen on Your Favorite Platform:Spotify, Apple Podcasts, YouTube, and everywhere podcasts are available!RATE & REVIEW:Apple: https://podcasts.apple.com/us/podcast/wake-up-with-miya/id1627169850Spotify: https://open.spotify.com/show/0UYrXCgma1lJYzf8glnAxyMusic Credits:Beginning: "Echoes in the Shadows" - DKEnd Music: “Crazy” - EkoBecome a supporter of this podcast: https://www.spreaker.com/podcast/wake-up-with-miya--6339129/support.

In this episode, I am joined by Miya StarFire, Jay Skyrunner & Jeremy Richards, all of whom have had numerous contact experiences and today we will talk about the status of disclosure. All of the links are featured below in the description. Thank you for liking, commenting, subscribing, and please do share my content with your friends!YouTube Link: https://www.youtube.com/watch?v=tPhj8sRCeEQMiya StarFire's Links:YouTube: https://www.youtube.com/@MiyaStarfireFacebook: https://www.facebook.com/miya.starfireWebsite: https://www.miyastarfire.com/Jay Skyrunner's Links:YouTube: https://www.youtube.com/@jayskyrunner/videosWebsite: https://www.jay-skyrunner.net/ and https://www.celestialenergy.net/Jeremy Richards' Link:https://www.youtube.com/@GeekCulture101Karen Holton's Links:Link Tree: https://linktr.ee/karenholtontv Download my exclusive audio content found only on SPREAKER, Spotify, Apple, Podbean, iHeart, Goodpods and more – https://www.spreaker.com/show/quantum-guides-show-with-karen-holtonTRANSDIMENSIONAL: Meet the New Neighbours by Karen Holton (paperback & Kindle now available from Amazon Worldwide) US: https://www.amazon.com/dp/1069173509?ref_=pe_93986420_774957520  & Canada: https://www.amazon.ca/TRANSDIMENSIONAL-Neighbours-Ms-Karen-Holton/dp/1069173509TRANSDIMENSIONAL 2: Meet the Greys Picture Book by Karen Holton (paperback & Kindle now available from Amazon Worldwide) US: https://www.amazon.com/TRANSDIMENSIONAL-Meet-Greys-Picture-Book/dp/B0DVSRX8BQ & Canada: https://www.amazon.ca/TRANSDIMENSIONAL-Meet-Greys-Picture-Book/dp/B0DVSRX8BQ     Buy Me A Coffee: https://buymeacoffee.com/karenholtontv  Join My YouTube Channel to receive my perks! https://www.youtube.com/@KarenHoltonTV/joinWebsite: https://www.karenholtonhealthcoach.com/Inspired Images: https://www.karenholtonhealthcoach.com/product-category/inspired-images/ Signed Books: https://www.karenholtonhealthcoach.com/product-category/signed-books/ Vital Services: https://www.karenholtonhealthcoach.com/product-category/services/Zen Domes Orgonite: https://www.karenholtonhealthcoach.com/product-category/zen-domes-orgonite/Comfort Crystals: https://www.karenholtonhealthcoach.com/product-category/comfort-crystals/Inspired Images: https://www.karenholtonhealthcoach.com/product-category/inspired-images/ Free Resources: https://www.karenholtonhealthcoach.com/free-resources/YouTube: https://www.youtube.com/c/KarenHoltonTVRumble: https://rumble.com/c/c-2423374 (KarenHoltonTV)Odysee: https://odysee.com/@KarenHoltonTVX (Twitter): https://x.com/KarenHoltonTV Telegram: https://t.me/KarenHoltonTVFacebook: https://www.facebook.com/karen.holton3Instagram: https://www.instagram.com/karenholtontv Forbidden Knowledge News Network: www.forbiddenknowledge.news The Quantum Guides Show and the Aliens & Angels Podcast are now part of the Forbidden Knowledge News Network! https://forbiddenknowledge.news/ Other podcast series from Karen Holton:Quantum Health Transformation V.3.0 - a free, no strings attached, 9 Step online, lifestyle course to give you the tips and resources you need to thrive! By following my own channeled advice, I made my dreams come true! Whether you are in the ascension process, or simply want more out of life, this course is for you.Complete Quantum Health Transformation V3.0 Playlist on YouTube: https://www.youtube.com/watch?v=qwSmOYvGXBA&list=PLe1pNMTCSTLlzyU9vc_SmK4zs4_JCcpa1&pp=gAQBiAQBor watch the Quantum Health Transformation program on Karen's website:https://www.karenholtonhealthcoach.com/quantum-health-transformation-free-online-course/ 

Special Bonus Episode! I don't normally release two public interviews in the same week, but I wanted to bring you this special bonus conversation with returning guest Jessie Czebotar. In this interview, Jessie shares her perspectives on what she believes could happen during major blackouts and why these events may involve much more than failing infrastructure. We discuss underground infrastructure, hidden train systems, artificial intelligence, digital identity systems, digital currency, the Mark of the Beast, biblical prophecy, spiritual warfare, and the importance of discernment during uncertain times. Topics include:Blackouts and grid vulnerabilitiesUnderground infrastructureHidden train systemsArtificial Intelligence (AI)Digital identity systemsDigital currency & CBDCsThe Mark of the BeastBiblical prophecySpiritual warfareFear, preparedness, and discernmentWant the full, uncensored interview? The YouTube version has been edited for platform guidelines. On Waiola Plus, Jessie goes much deeper into her perspectives on:Alleged underground cities and MecklonHidden train systems beneath the United StatesCuba and VenezuelaUnderground military operationsWeather manipulation claimsHAARP and DARPAGovernment control during major blackoutsAdditional biblical prophecy discussionsIf you'd like to watch the complete interview without the YouTube edits, join the Waiola Plus Ohana on Patreon.Patreon: https://patreon.com/WakeUpWithMiyaThe views expressed in this interview are those of the guest and are presented for discussion. Mahalo for supporting Wake Up with Miya. Your support helps make these independent conversations possible.BUY ME A COFFEE LINK Support the Show & Stay Connected:Buy Me a Coffee: https://buymeacoffee.com/sensiblehippieJoin My Patreon for ad-free episodes & exclusive content: https://Patreon.com/WakeupwithMiyaIf you're joining Waiola – The Plus Side, please subscribe through a web browser (Safari or Chrome) instead of the Patreon app — it directly supports the show. Mahalo nui loa for supporting independent work and helping keep this platform growing. Shop my Amazon Storefront: https://www.amazon.com/shop/profile/amzn1.account.AGYOPCXXGH6MN5RVAKGQWVZUZLEA/list/26B87RB4FZ9W2?ref_=cm_sw_r_cp_ud_aipsflist_6BWRT43TH4MY2NM2XD6X Want to be on the show or suggest a guest? I'm looking for guests who can speak on human trafficking, the paranormal, occult symbolism, hidden history, spiritual warfare, ancient mysteries, and specific military stories involving covert operations, secret programs, psychological warfare, unexplained events, and firsthand accounts. Email me at: Miya@wakeupwithmiya.com Follow Me Online:Instagram: https://www.instagram.com/WakeupwithMiyaFacebook: https://www.facebook.com/WakeupwithMiyaExclusive Discount!Shop at LVNTA: https://lvnta.com/lv_IcTq5EmoFKaZfJhTiS Use code OHANA for 20% off! Listen on Your Favorite Platform: Spotify, Apple Podcasts, YouTube, and everywhere podcasts are available!RATE & REVIEW:Apple: https://podcasts.apple.com/us/podcast/wake-up-with-miya/id1627169850Spotify: https://open.spotify.com/show/0UYrXCgma1lJYzf8glnAxyMusic Credits: Beginning: "Echoes in the Shadows" - DKEnd Music: “Crazy” - EkoBecome a supporter of this podcast: https://www.spreaker.com/podcast/wake-up-with-miya--6339129/support.

I recently had the privilege of speaking with RRC Mike Edwards, a former Army Ranger who served with the Regimental Reconnaissance Company (RRC).In this conversation, Mike shares his experiences serving overseas, how those experiences challenged his understanding of the world, and how they ultimately strengthened his faith. We discuss modern warfare, corruption, weapons trafficking, the realities of military service, spiritual warfare, and Mike's journey from elite military operations to his work today encouraging others in their walk with God.Topics include:• The Regimental Reconnaissance Company (RRC) • Life as an Army Ranger• Modern warfare• Government corruption• Weapons trafficking• Spiritual warfare• Faith after military service• Biblical worldview• Mike's ministry and current workIf you enjoyed this conversation, don't forget to subscribe, leave a positive review on Apple Podcasts or Spotify, and share this episode with someone who would enjoy it.Your support helps the show reach more people.Connect with RRC Mike Edwards:YouTube: https://www.youtube.com/@RRCMikeEdwardsBUY ME A COFFEE LINKSupport the Show & Stay Connected:Buy Me a Coffee: https://buymeacoffee.com/sensiblehippieJoin My Patreon for ad-free episodes & exclusive content:https://Patreon.com/WakeupwithMiyaIf you're joining Waiola – The Plus Side, please subscribe through a web browser (Safari or Chrome) instead of the Patreon app — it directly supports the show. Mahalo nui loa for supporting independent work and helping keep this platform growing.Shop my Amazon Storefront: https://www.amazon.com/shop/profile/amzn1.account.AGYOPCXXGH6MN5RVAKGQWVZUZLEA/list/26B87RB4FZ9W2?ref_=cm_sw_r_cp_ud_aipsflist_6BWRT43TH4MY2NM2XD6XWant to be on the show or suggest a guest? I'm looking for guests who can speak on human trafficking, the paranormal, occult symbolism, hidden history, spiritual warfare, ancient mysteries, and specific military stories involving covert operations, secret programs, psychological warfare, unexplained events, and firsthand accounts.Email me at: Miya@wakeupwithmiya.comFollow Me Online:Instagram: https://www.instagram.com/WakeupwithMiyaFacebook: https://www.facebook.com/WakeupwithMiyaExclusive Discount!Shop at LVNTA: https://lvnta.com/lv_IcTq5EmoFKaZfJhTiSUse code OHANA for 20% off!Listen on Your Favorite Platform: Spotify, Apple Podcasts, YouTube, and everywhere podcasts are available!RATE & REVIEW:Apple: https://podcasts.apple.com/us/podcast/wake-up-with-miya/id1627169850Spotify: https://open.spotify.com/show/0UYrXCgma1lJYzf8glnAxyMusic Credits: Beginning: "Echoes in the Shadows" - DKEnd Music: “Crazy” - EkoBecome a supporter of this podcast: https://www.spreaker.com/podcast/wake-up-with-miya--6339129/support.

This is a clip from Aliens & Angels! Get access to the full episode and all thier content on all podcast platforms or click the link below!Full episode https://www.spreaker.com/episode/june-14th-2026-miya-starfire--72535806Get access to every episode of The Quantum Guides Show, Aliens & Angels, & Unseen Nexushttps://spreaker.page.link/3CPkxuXatK1LLJbp9Forbidden Knowledge Network https://forbiddenknowledge.news/Become a supporter of this podcast: https://www.spreaker.com/podcast/forbidden-knowledge-news--3589233/support.

In this extended Ke Ala conversation, Matt Sergiou and I continue our discussion on The Beatles, the Paul McCartney replacement theory, John Lennon, Beatlemania, and some of the lesser-known stories and mysteries surrounding one of the most influential bands in modern history.Matt shares his research into the evolution of the Paul Is Dead theory, Beatles body double claims, John Lennon's assassination, MK-Ultra allegations, and the ongoing questions that continue to surround key figures from the Beatles era.We also explore Beatlemania, crowd psychology, frequency theories, and the cultural impact The Beatles had on an entire generation.Topics include:• The Paul McCartney replacement theory• Beatles doubles and decoys• John Lennon assassination theories• Mark David Chapman and MK-Ultra allegations• Beatlemania and crowd psychology• Frequency manipulation theories• George Martin and The Beatles• The cultural influence of The BeatlesMahalo for supporting the show and helping me continue bringing you deeper conversations and bonus content.MATT SUERGIOU'S WEBSITE: https://linktr.ee/ConspiroMediaBUY ME A COFFEE LINK Support the Show & Stay Connected:Buy Me a Coffee: https://buymeacoffee.com/sensiblehippieJoin My Patreon for ad-free episodes & exclusive content:https://Patreon.com/WakeupwithMiya If you're joining Waiola – The Plus Side, please subscribe through a web browser (Safari or Chrome) instead of the Patreon app — it directly supports the show. Mahalo nui loa for supporting independent work and helping keep this platform growing.Shop my Amazon Storefront: https://www.amazon.com/shop/profile/amzn1.account.AGYOPCXXGH6MN5RVAKGQWVZUZLEA/list/26B87RB4FZ9W2?ref_=cm_sw_r_cp_ud_aipsflist_6BWRT43TH4MY2NM2XD6XWant to be on the show or suggest a guest?I'm looking for guests who can speak on human trafficking, the paranormal, occult symbolism, hidden history, spiritual warfare, ancient mysteries, and specific military stories involving covert operations, secret programs, psychological warfare, unexplained events, and firsthand accounts.Email me at: Miya@wakeupwithmiya.comFollow Me Online:Instagram: https://www.instagram.com/WakeupwithMiyaFacebook: https://www.facebook.com/WakeupwithMiyaExclusive Discount!Shop at LVNTA: https://lvnta.com/lv_IcTq5EmoFKaZfJhTiSUse code OHANA for 20% off!Listen on Your Favorite Platform: Spotify, Apple Podcasts, YouTube, and everywhere podcasts are available!RATE & REVIEW:Apple: https://podcasts.apple.com/us/podcast/wake-up-with-miya/id1627169850Spotify: https://open.spotify.com/show/0UYrXCgma1lJYzf8glnAxyMusic Credits: Beginning: "Echoes in the Shadows" - DKEnd Music: “Crazy” - EkoBecome a supporter of this podcast: https://www.spreaker.com/podcast/wake-up-with-miya--6339129/support.

Miya StarFire has many exciting experiences with orbs and other supernatural phenomenon which answer questions directly from her thoughts by flashing in the sky or sending something like a shooting star that is too big and bright to be one. She frequently encounters plasma shapes down lower to the ground and even sacred geometry in the sky. All of the links are featured below in the description. Thank you for leaving me a comment, like my videos, and do share my content with your friends!YouTube Link: https://www.youtube.com/watch?v=ZWvURETm5H8Miya StarFire's Links:YouTube: @MiyaStarFireFB: https://www.facebook.com/miya.starfireKaren Holton's Links:Link Tree: https://linktr.ee/karenholtontv Download my exclusive audio content found only on SPREAKER, Spotify, Apple, Podbean, iHeart, Goodpods and more – https://www.spreaker.com/show/quantum-guides-show-with-karen-holtonTRANSDIMENSIONAL: Meet the New Neighbours by Karen Holton (paperback & Kindle now available from Amazon Worldwide) US: https://www.amazon.com/dp/1069173509?ref_=pe_93986420_774957520  & Canada: https://www.amazon.ca/TRANSDIMENSIONAL-Neighbours-Ms-Karen-Holton/dp/1069173509TRANSDIMENSIONAL 2: Meet the Greys Picture Book by Karen Holton (paperback & Kindle now available from Amazon Worldwide) US: https://www.amazon.com/TRANSDIMENSIONAL-Meet-Greys-Picture-Book/dp/B0DVSRX8BQ & Canada: https://www.amazon.ca/TRANSDIMENSIONAL-Meet-Greys-Picture-Book/dp/B0DVSRX8BQ     Buy Me A Coffee: https://buymeacoffee.com/karenholtontv  Join My YouTube Channel to receive my perks! https://www.youtube.com/@KarenHoltonTV/joinWebsite: https://www.karenholtonhealthcoach.com/Inspired Images: https://www.karenholtonhealthcoach.com/product-category/inspired-images/ Signed Books: https://www.karenholtonhealthcoach.com/product-category/signed-books/ Vital Services: https://www.karenholtonhealthcoach.com/product-category/services/Zen Domes Orgonite: https://www.karenholtonhealthcoach.com/product-category/zen-domes-orgonite/Comfort Crystals: https://www.karenholtonhealthcoach.com/product-category/comfort-crystals/Inspired Images: https://www.karenholtonhealthcoach.com/product-category/inspired-images/ Free Resources: https://www.karenholtonhealthcoach.com/free-resources/YouTube: https://www.youtube.com/c/KarenHoltonTVRumble: https://rumble.com/c/c-2423374 (KarenHoltonTV)Odysee: https://odysee.com/@KarenHoltonTVX (Twitter): https://x.com/KarenHoltonTV Telegram: https://t.me/KarenHoltonTVFacebook: https://www.facebook.com/karen.holton3Instagram: https://www.instagram.com/karenholtontv Forbidden Knowledge News Network: www.forbiddenknowledge.news The Quantum Guides Show and the Aliens & Angels Podcast are now part of the Forbidden Knowledge News Network! https://forbiddenknowledge.news/ Other podcast series from Karen Holton:Quantum Health Transformation V.3.0 - a free, no strings attached, 9 Step online, lifestyle course to give you the tips and resources you need to thrive! By following my own channeled advice, I made my dreams come true! Whether you are in the ascension process, or simply want more out of life, this course is for you.Complete Quantum Health Transformation V3.0 Playlist on YouTube: https://www.youtube.com/watch?v=qwSmOYvGXBA&list=PLe1pNMTCSTLlzyU9vc_SmK4zs4_JCcpa1&pp=gAQBiAQBor watch the Quantum Health Transformation program on Karen's website:https://www.karenholtonhealthcoach.com/quantum-health-transformation-free-online-course/ 

In this conversation, I sit down with Max Igan, creator of The Crowhouse, to discuss current events, the growing tensions involving Israel and Iran, technocracy, artificial intelligence, surveillance systems, digital identity, media influence, psychological manipulation, and where humanity may be heading in the years ahead. Max shares his perspective on the changing geopolitical landscape, the role of technology in modern society, the rise of AI, digital control systems, human consciousness, and the challenges facing freedom in an increasingly connected world.We also explore the Third Temple, biblical prophecy, global conflict, media narratives, censorship, and the spiritual implications of the rapid changes taking place across the globe. This YouTube version contains only a portion of our conversation.For the full interview, including the extended discussion before and after the public interview, you'll want to join the Waiola Plus side on Patreon: https://www.patreon.com/WakeUpWithMiyaFor those who have been asking for a YouTube membership option, I heard you. You can now support the channel through YouTube Memberships as well.However, please keep in mind that YouTube still has platform restrictions that don't exist on Patreon, which means some content may need to be edited, limited, or omitted entirely.Patreon remains the home for the most complete and uncensored versions of these conversations, including content that may not be suitable for YouTube. If you'd prefer to stay on YouTube and support the show there, the Membership option is now available for you.Mahalo for watching. If you enjoy these conversations, please subscribe, leave a comment, and share this episode with someone who would find it interesting.BUY ME A COFFEE LINK Support the Show & Stay Connected:Buy Me a Coffee: https://buymeacoffee.com/sensiblehippie Join My Patreon for ad-free episodes & exclusive content: https://Patreon.com/WakeupwithMiyaIf you're joining Waiola – The Plus Side, please subscribe through a web browser (Safari or Chrome) instead of the Patreon app — it directly supports the show. Mahalo nui loa for supporting independent work and helping keep this platform growing.Shop my Amazon Storefront: https://www.amazon.com/shop/profile/amzn1.account.AGYOPCXXGH6MN5RVAKGQWVZUZLEA/list/26B87RB4FZ9W2?ref_=cm_sw_r_cp_ud_aipsflist_6BWRT43TH4MY2NM2XD6XWant to be on the show or suggest a guest? I'm looking for guests who can speak on human trafficking, the paranormal, occult symbolism, hidden history, spiritual warfare, ancient mysteries, and specific military stories involving covert operations, secret programs, psychological warfare, unexplained events, and firsthand accounts.Email me at: Miya@wakeupwithmiya.comFollow Me Online: Instagram: https://www.instagram.com/WakeupwithMiyaFacebook: https://www.facebook.com/WakeupwithMiyaExclusive Discount!Shop at LVNTA: https://lvnta.com/lv_IcTq5EmoFKaZfJhTiSUse code OHANA for 20% off!Listen on Your Favorite Platform: Spotify, Apple Podcasts, YouTube, and everywhere podcasts are available!RATE & REVIEW:Apple: https://podcasts.apple.com/us/podcast/wake-up-with-miya/id1627169850Spotify: https://open.spotify.com/show/0UYrXCgma1lJYzf8glnAxyMusic Credits: Beginning: "Echoes in the Shadows" - DKEnd Music: “Crazy” - Eko#spirtualwarfare #wakeupwithmiya #ArtificialIntelligence #Surveillance #DigitalIDBecome a supporter of this podcast: https://www.spreaker.com/podcast/wake-up-with-miya--6339129/support.

What happens when you come face to face with something that challenges everything you think you know about reality? In this extended interview, I sit down with Yossi Ronen, author of One: Face to Face Contact, who shares the extraordinary encounter he says changed his life forever while living in Los Angeles in 1981. We explore: • His close-encounter experience at age 21 and what he witnessed • Telepathic communication and collective consciousness • Out-of-body experiences and their connection to contact phenomena • The powerful white light of love he perceived through the experience • How his senses changed following the encounter • The connection between alien encounters and near-death experiences • Plant, animal, and human consciousness • Fear, spirituality, and the deeper questions surrounding reality Whether you're a believer, a skeptic, or simply curious, this conversation is one that will leave you thinking long after it ends. Find Yossi's book One: Face to Face Contact on Amazon: https://www.amazon.com/clp/B08H1GHRN1?lv=shuf Yossi's Website: https://www.oneyossironen.com/ Mahalo for supporting the podcast and helping make these conversations possible. BUY ME A COFFEE LINK Support the Show & Stay Connected: Buy Me a Coffee: https://buymeacoffee.com/sensiblehippie Join My Patreon for ad-free episodes & exclusive content:https://Patreon.com/WakeupwithMiya If you're joining Waiola – The Plus Side, please subscribe through a web browser (Safari or Chrome) instead of the Patreon app — it directly supports the show. Mahalo nui loa for supporting independent work and helping keep this platform growing. Shop my Amazon Storefront: https://www.amazon.com/shop/profile/amzn1.account.AGYOPCXXGH6MN5RVAKGQWVZUZLEA/list/26B87RB4FZ9W2?ref_=cm_sw_r_cp_ud_aipsflist_6BWRT43TH4MY2NM2XD6X Want to be on the show or suggest a guest? I'm looking for guests who can speak on human trafficking, the paranormal, occult symbolism, hidden history, spiritual warfare, ancient mysteries, and specific military stories involving covert operations, secret programs, psychological warfare, unexplained events, and firsthand accounts.Email me at: Miya@wakeupwithmiya.com Follow Me Online: Instagram: https://www.instagram.com/WakeupwithMiya Facebook: https://www.facebook.com/WakeupwithMiya Exclusive Discount!Shop at LVNTA: https://lvnta.com/lv_IcTq5EmoFKaZfJhTiS Use code OHANA for 20% off Listen on Your Favorite Platform: Spotify, Apple Podcasts, YouTube, and everywhere podcasts are available! RATE & REVIEW: Apple: https://podcasts.apple.com/us/podcast/wake-up-with-miya/id1627169850 Spotify: https://open.spotify.com/show/0UYrXCgma1lJYzf8glnAxy Music Credits:Beginning: "Echoes in the Shadows" - DK End Music: “Crazy” - Eko #spirtualwarfare #wakeupwithmiya #christiantheology https://www.youtube.com/@wakeupwithmiyaBecome a supporter of this podcast: https://www.spreaker.com/podcast/wake-up-with-miya--6339129/support.

Aloha and welcome to another show, guys! Today I'm sitting down once again with Jessie Czebotar as we get into some of the biggest conversations happening right now surrounding UFO disclosure, the Galactic Federation narrative, spiritual deception, biblical prophecy, end times themes, and the growing normalization of extraterrestrial conversations across media and culture.In this episode we discuss:• UFO disclosure and the recent surge in mainstream attention• The Galactic Federation narrative• Spiritual deception and discernment• New Age belief systems and cosmic spirituality• Biblical prophecy and end times themes• Fallen angels, technology, and psychological warfare• Media conditioning and disclosure culture• Listener questions from the communityAnd don't forget guys — the conversation continues over on the Waiola Plus side on Patreon where we got into additional listener questions and even deeper discussion not included in the public version. Listen to the full extended episode here:https://www.patreon.com/c/WakeUpwithMiyaIf you enjoy these conversations, please subscribe, hit the bell, and leave a positive review on Apple Podcasts or Spotify.That really helps the show grow and helps more people find these discussions.Mahalo nui loaBUY ME A COFFEE LINKSupport the Show & Stay Connected: Buy Me a Coffee: https://buymeacoffee.com/sensiblehippieJoin My Patreon for ad-free episodes & exclusive content: https://www.patreon.com/c/WakeUpwithMiyaIf you're joining Waiola – The Plus Side, please subscribe through a web browser (Safari or Chrome) instead of the Patreon app — it directly supports the show.Mahalo nui loa for supporting independent work and helping keep this platform growing.Shop my Amazon Storefront: https://www.amazon.com/shop/profile/amzn1.account.AGYOPCXXGH6MN5RVAKGQWVZUZLEA/list/26B87RB4FZ9W2?ref_=cm_sw_r_cp_ud_aipsflist_6BWRT43TH4MY2NM2XD6X&ccs_id=94e1fc7e-9a2e-4d9e-90f2-3f6c25e5b4e4Want to be on the show or suggest a guest?I'm looking for guests who can speak on human trafficking, the paranormal, occult symbolism, hidden history, spiritual warfare, ancient mysteries, and specific military stories involving covert operations, secret programs, psychological warfare, unexplained events, and firsthand accounts.Email me at: Miya@wakeupwithmiya.com Follow Me Online: Instagram: https://www.instagram.com/WakeupwithMiya Facebook: /wakeupwithmiya  Exclusive Discount!Shop at LVNTA: https://lvnta.com/lv_IcTq5EmoFKaZfJhTiSUse code OHANA for 20% off!Listen on Your Favorite Platform: Spotify, Apple Podcasts, YouTube, and everywhere podcasts are available!RATE & REVIEW:Apple: https://podcasts.apple.com/us/podcast...Spotify: https://open.spotify.com/show/0UYrXCg...Music Credits: Beginning: "Echoes in the Shadows" - DKEnd Music: “Crazy” - EkoBecome a supporter of this podcast: https://www.spreaker.com/podcast/wake-up-with-miya--6339129/support.

近期网络玄学乱象频发，究竟是故弄玄虚，还是确有鬼怪？“梦享相”组合回归，本期节目带你“走近科学”，全面拆解玄学真相。故宫用猪血刷墙是为了镇邪？半夜鬼敲门是“咚咚咚咚”四声？知名网红猝死，八字命理各有说法？“湛江小妈祖”事件是普通游神活动还是资本干预？是神明的指引还是民俗的传承？答案就在本期节目！愿我们都能心怀善意，种善因结善缘～更多精彩内容，欢迎收听本期节目~主播 / 相征 嘉宾 / 张无梦 李享音频后期 / 划水怪音频上传 / 恬恬-本节目由深夜谈谈 Midnight Network出品 -Timeline:00:03:30 大内夜市上新了解一下00:11:02 萨迦寺历史00:19:02 故宫用猪血镇邪？00:30:04 古代祭祀文化00:39:57 揭秘灵异敲门声00:45:43 聊聊张雪峰01:01:42 逆境中的自我调整与命运掌控 01:14:02 妈祖巡游争议01:17:24 揭秘妈祖巡游活动谣言 01:25:11 民俗活动如何演变成网络热点的01:33:58 正神不上身01:38:00 珂拉琪 - 萬千花蕊慈母悲哀大内走到今天，最珍贵的不是收听量，而是屏幕背后每一个真实、鲜活、会吐槽、会感动的你。为了让我们做得更好，也为了未来能继续陪你聊到深夜，我们准备了一份「节目小问卷」。它不长，大概只需要你刷一条短视频的时间，但每一个答案，我们都会认真看、仔细读。问券填写链接：https://v.wjx.cn/vm/t9RL5Ve.aspx#。 你的每一句反馈，都是我们继续做下去的动力～藏式金刚断烦恼，紫檀咒珠守心安。二十八宿催红鸾，甲子莲蓬伴流年。大内上新四款手串，愿你遇事不慌，少些内耗，遇见真心，白首不离。微信搜索小程序“大内夜市”，把祝福戴在腕间，日子自有光亮。每年夏天，我们都相约在一个森林山谷共同接受阳光、音乐、快乐的洗礼，今年也不例外！7月23日-7月27日，五天四晚，“大内海贼团”正式起航！由船长·相征、航海士·Miya、狂厨·王涛、大剑士·杨凯、疗愈士·郭小寒、观测士·米地、回声·宋晓辉这七位主播领衔带队，快快加入七武海的伟大队伍吧！微信搜索小程序“大内夜市”，即可报名～（报名咨询请微信搜索：DNYS-midnightalks）-你还可以在这里找到我们：小红书：@深夜谈谈、@相征terry、 @miyaB站：@大内密谈midnightalks视频号&抖音：@深夜谈谈微博：@大内密谈微信公众号：大内密谈商务合作邮箱：biz@midnightalks.com加听众群：加深夜谈谈子微信（微信号:SYTT-midnightalks2）并回复【听众群】即可进群。

Aloha and welcome to another show, guys! Today I'm joined by Rev. Michael Carter from the History Channel's Ancient Aliens. Rev. Michael is an interfaith minister, author of Alien Scriptures: Extraterrestrials in the Holy Bible, and an experiencer who openly discusses UFOs, spirituality, religion, consciousness, and the deeper questions surrounding non-human intelligence.In this conversation, we dive into UFO encounters, disclosure, ancient scripture, spiritual awakening, consciousness, organized religion, and why these topics may be far more connected than most people realize. Rev. Michael also shares his own personal experiences involving mysterious beings, healing encounters, and how those experiences completely changed the way he viewed reality and faith.If you enjoy these conversations, please subscribe, hit the bell, and share this interview with someone who would enjoy these topics. And don't forget to leave a review on Apple Podcasts or Spotify because it really helps the show grow.For the full conversation, including the Plus side questions along with the pre-show and post-show discussion, join the Waiola Plus side on Patreon.Guest Information: MichaelJSCarter.comBuy Me a Coffee: https://buymeacoffee.com/sensiblehippieJoin My Patreon for ad-free episodes & exclusive content:https://Patreon.com/WakeupwithMiyaIf you're joining Waiola – The Plus Side, please subscribe through a web browser (Safari or Chrome) instead of the Patreon app — it directly supports the show.Mahalo nui loa for supporting independent work and helping keep this platform growing.Shop my Amazon Storefront: https://www.amazon.com/shop/profile/amzn1.account.AGYOPCXXGH6MN5RVAKGQWVZUZLEA/list/26B87RB4FZ9W2?ref_=cm_sw_r_cp_ud_aipsflist_6BWRT43TH4MY2NM2XD6XWant to be on the show or suggest a guest? I'm looking for guests who can speak on human trafficking, the paranormal, occult symbolism, hidden history, spiritual warfare, ancient mysteries, and specific military stories involving covert operations, secret programs, psychological warfare, unexplained events, and firsthand accounts.Email me at: Miya@wakeupwithmiya.comFollow Me Online:Instagram: https://www.instagram.com/WakeupwithMiya Facebook: https://www.facebook.com/WakeupwithMiyaExclusive Discount!Shop at LVNTA: https://lvnta.com/lv_IcTq5EmoFKaZfJhTiSUse code OHANA for 20% off!Listen on Your Favorite Platform: Spotify, Apple Podcasts, YouTube, and everywhere podcasts are available!RATE & REVIEW:Apple: https://podcasts.apple.com/us/podcast/wake-up-with-miya/id1627169850 Spotify: https://open.spotify.com/show/0UYrXCgma1lJYzf8glnAxy Music Credits: Beginning: "Echoes in the Shadows" - DKEnd Music: “Crazy” - EkoBecome a supporter of this podcast: https://www.spreaker.com/podcast/wake-up-with-miya--6339129/support.

什么事让老王如此糟心？黄牛的新型“做空”手段！他们利用信息差收割观众，煽动舆论围攻主办方，绞杀正规音乐节——堪称行业毒瘤。主办方面临高成本、低利润、高风险的三重困境，稍有不慎便血本无归。如今的音乐节行业内卷严重、利润微薄、乱象丛生，而这一切现象的背后，究竟是怎么一回事呢？更多行业内幕，且听老王和划水怪为您揭晓！更多精彩内容，欢迎收听本期节目~主播 / 相征 老王音频后期 / 划水怪音频上传 / 恬恬-本节目由深夜谈谈 Midnight Network出品 -Timeline:00:07:16今年山谷森林音乐节阵容非凡00:12:46 好好的音乐节被黄牛搞没了！00:23:00 演出取消与转卖00:32:51 黄牛玩的是“做空”00:42:28 流量经济下的艺人带票能力 00:51:43 音乐节主办方与承办方合同纠纷01:02:50 都是行业乱象01:15:40 说唱演出还带鼓手？01:24:57 你遇到过暴力威胁么？01:38:52 特殊时期还翻墙01:44:10 请大家多多支持官方渠道01:47:14 弹壳Danko,Mc光光,法老 - 发光弹大内走到今天，最珍贵的不是收听量，而是屏幕背后每一个真实、鲜活、会吐槽、会感动的你。为了让我们做得更好，也为了未来能继续陪你聊到深夜，我们准备了一份「节目小问卷」。它不长，大概只需要你刷一条短视频的时间，但每一个答案，我们都会认真看、仔细读。问券填写链接：https://v.wjx.cn/vm/t9RL5Ve.aspx#。 你的每一句反馈，都是我们继续做下去的动力～藏式金刚断烦恼，紫檀咒珠守心安。二十八宿催红鸾，甲子莲蓬伴流年。大内上新四款手串，愿你遇事不慌，少些内耗，遇见真心，白首不离。微信搜索小程序“大内夜市”，把祝福戴在腕间，日子自有光亮。每年夏天，我们都相约在一个森林山谷共同接受阳光、音乐、快乐的洗礼，今年也不例外！7月23日-7月27日，五天四晚，“大内海贼团”正式起航！由船长·相征、航海士·Miya、狂厨·王涛、大剑士·杨凯、疗愈士·郭小寒、观测士·米地、回声·宋晓辉这七位主播领衔带队，快快加入七武海的伟大队伍吧！微信搜索小程序“大内夜市”，即可报名～（报名咨询请微信搜索：DNYS-midnightalks）-你还可以在这里找到我们：小红书：@深夜谈谈、@相征terry、 @miyaB站：@大内密谈midnightalks视频号&抖音：@深夜谈谈微博：@大内密谈微信公众号：大内密谈商务合作邮箱：biz@midnightalks.com加听众群：加深夜谈谈子微信（微信号:SYTT-midnightalks2）并回复【听众群】即可进群。

最近，B站上有一批视频，把杜十娘重新判了一次案：她手握价值千万的百宝箱，却用来做人性测试；她明明有钱脱身，偏要靠男人；她算计、控制、PUA——是"娼妓思维"导致了自己的溃败。miya某天被相征拉着看完这些视频，两个人当场聊开了。这一期，他们从明代的"贱籍"制度讲起——那不是一份职业，而是一个世袭的法律身份，剥夺财产权、婚姻权、科举权，连下一代都跑不掉。在那个框架里，杜十娘手上的钱不是底气，是烫手山芋；李甲不只是个暖男，是她试图穿越整个阶级壁垒所能找到的唯一杠杆。相征说："她测试的，从来不是李甲爱不爱她，而是李甲有没有能力和决心，让她变成一个普通人。"至于那个没有提前亮出来的百宝箱——miya的判断是：那可能是两个人一起往后过日子的初始资金，是一个把自己和对方当成一个整体的人，会做的事。节目最后，两个人把话题从明朝拉到了当下。为什么同样一个故事，今天会被这么多人读成"捞女教材"？相征说，是整个社会都开始把爱情理解成一种资源交换，当大家都能"理解"李甲，杜十娘就会一次又一次沉入江水。miya说，也许爱情，是这个充满痉挛和不安全感的时代里，为数不多还值得赌一把的东西。--时间戳--02:39 B站上的杜十娘新解读05:55 杜十娘怒沉百宝箱始末13:26 网络怎么骂她：捞女、又蠢又坏、娼妓思维17:37 贱籍是什么：不是职业，是世袭的法律枷锁23:31 理想主义者撞上精致利己主义者33:49 典型双标：男的叫洞察人性，女的叫算计捞女39:49 她考验的不是爱，是能不能让她变成普通人43:45 当所有人都理解李甲，杜十娘就会一次次沉入江水53:08 爱情也许是这个时代为数不多值得赌的事 《女娲舞厅》独立开台了你可能已经在《枕边风》里听过她。从现在开始，我们决定给她一个独立的家，《女娲舞厅》会在独立的播客频道继续更新。《枕边风》里原来的「女娲舞厅」节目还会留在那里，但新的对话，都会在新台发生。Miya 会在这里对话不同的女性朋友，走进她们的世界，看见她们身体里的风暴与舞蹈。不是只有女性才能听——这里是每个人都可以来坐坐的地方。欢迎在小宇宙 / 喜马拉雅 / 荔枝FM / 网易云音乐 / Apple 播客搜索「女娲舞厅」找到她。--加听友群--加深夜谈谈子微信（微信号: SYTT-midnightalks）并回复：枕边风听众群，即可进群。--本期团队-- 主播 / miya 相征后期 / 昊宇制作人 / yiwen视觉设计 / 小王--本节目由深夜谈谈 MidnightNetwork出品—-深夜谈谈播客网络旗下播客：大内密谈、枕边风、空岛、女娲舞厅、随便聪明、淮海333-你还可以在这里找到我们：小红书：@miya 、@深夜谈谈微博：@枕边风Whisper_and_Roar微信公众号：枕边风 Whisper&Roar商务合作邮箱：biz@midnightalks.com

In this conversation, I sit down once again with Gary Wayne to discuss CERN, ancient portals, artificial intelligence, forbidden knowledge, the days of Noah, and the growing connection between modern technology and ancient prophecy.Gary shares his research into CERN and the theories surrounding portals, interdimensional access, sacred geometry, Babel, hidden technology, and the return of pre-flood knowledge.We also discuss fallen angels, the Book of Enoch, transhumanism, AI, the image of the beast, and whether humanity is moving back toward the same conditions described before the flood.Throughout the conversation, Gary breaks down the possible connections between ancient civilizations, prophecy, spiritual deception, elite power structures, and the technologies rapidly developing in the modern world.We also explore Revelation, the opening of the seals, hidden bloodlines, ancient mysteries, and why so many ancient belief systems appear to point toward the same end-time narrative.On the Waiola Plus side, Patreon members get the conversation before and after the public interview, including extra discussion that was not included on YouTube, along with additional questions on Revelation, the seals, and the modern world.Join the Waiola Plus side for extended ad-free conversations: https://www.patreon.com/wakeupwithmiya?utm_source=chatgpt.comMahalo nui loa for supporting the show and being part of the ohana.ALSO: Check out my previous interviews with Gary Wayne linked below—deep dives you won't want to miss!The Giants of Gaza, Gog's Prophecy and a Coming Deception ┃ Gary Wayne https://youtu.be/YLiu_sq6QEA?si=iFFF4EK2IuxO5oKCThe Invisible Empire: Jesuits, AI & the Spiritual War for Humanity ┃ Gary Wayne https://youtu.be/4_cCbfR8rJY?si=r7M9FBFLcilvfQo0The Giants of Gaza, Gog's Prophecy and a Coming Deception ┃ Gary Wayne https://youtu.be/YLiu_sq6QEA?si=oQSHQSHLWmFM92vOGary Wayne Breaks Down: Genesis 14 War, Egypt's Fear of Anakim, The 1,000-Year Reign & The Firmamenthttps://youtu.be/ybEAgB3nUmM?si=JWWiyfMVys-_YJ_2 Gary Wayne: The Rise of the Jesuits, Satan's Realm, and the Mystery of the Red Heifers https://youtu.be/C_Ucggqyxf4?si=zW4q_DVbHHL_KZpKAdamites, Unicorns, Secret Societies, and the 70 Patriarchs with Gary Wayne https://youtu.be/wGP16my0UGo?si=bTUJqe75kwmN2mJzGary Wayne: Mark of the Beast, Mt Hermon, Nephilim, & The Seven Sciences https://youtu.be/rGiORgymWOQ?si=Moz5c6aHeFMVaDRlGary Wayne: Exploring Biblical Enigmas - Fairies, Giants, and End Times https://youtu.be/dp4iSSdv_E4?si=c8-I6VfxKTBq0ZUHYou can find Gary Wayne here: https://genesis6conspiracy.com/Gary Wayne Link to Books: Genesis 6 ConspiracyAmazon Link https://amzn.to/3XTlPEhWe earn a commission if you make a purchase, at no additional cost to you.Genesis 6 Conspiracy llAmazon Link https://amzn.to/3zzK0jjWe earn a commission if you make a purchase, at no additional cost to you.BUY ME A COFFEE LINK Support the Show & Stay Connected:Buy Me a Coffee: https://buymeacoffee.com/sensiblehippieJoin My Patreon for ad-free episodes & exclusive content:https://Patreon.com/WakeupwithMiyaIf you're joining Waiola – The Plus Side, please subscribe through a web browser (Safari or Chrome) instead of the Patreon app — it directly supports the show.Mahalo nui loa for supporting independent work and helping keep this platform growing.Shop my Amazon Storefront: https://www.amazon.com/shop/profile/amzn1.account.AGYOPCXXGH6MN5RVAKGQWVZUZLEA/list/26B87RB4FZ9W2?ref_=cm_sw_r_cp_ud_aipsflist_6BWRT43TH4MY2NM2XD6XWant to be on the show or suggest a guest? I'm looking for guests who can speak on human trafficking, the paranormal, occult symbolism, hidden history, spiritual warfare, ancient mysteries, and specific military stories involving covert operations, secret programs, psychological warfare, unexplained events, and firsthand accounts.Email me at: Miya@wakeupwithmiya.comFollow Me Online: Instagram: https://www.instagram.com/WakeupwithMiyaFacebook: https://www.facebook.com/WakeupwithMiyaExclusive Discount!Shop at LVNTA: https://lvnta.com/lv_IcTq5EmoFKaZfJhTiSUse code OHANA for 20% off!Listen on Your Favorite Platform: Spotify, Apple Podcasts, YouTube, and everywhere podcasts are available!RATE & REVIEW:Apple: https://podcasts.apple.com/us/podcast/wake-up-with-miya/id1627169850Spotify: https://open.spotify.com/show/0UYrXCgma1lJYzf8glnAxyMusic Credits:Beginning: "Echoes in the Shadows" - DKEnd Music: “Crazy” - EkoBecome a supporter of this podcast: https://www.spreaker.com/podcast/wake-up-with-miya--6339129/support.

十年前的三月，那是人类最后一次战胜AI。如今，AI领域发生着剧烈变化，从 GPT最新图像模型展现出惊人的真实理解能力，到AI公司Manus收购案引发的监管风波，再到AI短剧、AI游戏对传统行业的碾压式替代，AI革命已进入不可逆阶段。AI不仅在内容生产上全面取代人力，甚至企业开始用AI“蒸馏员工”，科技巨头批量裁员。与此同时，中美在AI领域形成两极博弈，算力、算法、监管规则重新划分边界。在AI这场海啸下的我们，应该何去何从？您请听庄明浩和划水怪一一道来。更多精彩内容，欢迎收听本期节目~主播 / 相征嘉宾 / 庄明浩音频后期 / 陆凯BBBBUDDHA音频上传 / 恬恬-本节目由深夜谈谈 Midnight Network出品 -Timeline:00:02:45 Image 2断档式领先00:11:10 年化收入1亿美金的公司之一00:23:00 人家商业公司就是为了挣钱00:36:10 滴滴非要去上市00:49:19 一次扔爆炸瓶，一次枪击01:18:46 处处受限制01:22:58 中美科技博弈01:33:51 AI音乐的发展01:37:57 阿尔法狗战胜李世石已经十年了01:46:03 AI能操控游戏么？01:47:35 Fun. - Carry On藏式金刚断烦恼，紫檀咒珠守心安。二十八宿催红鸾，甲子莲蓬伴流年。大内上新四款手串，愿你遇事不慌，少些内耗，遇见真心，白首不离。微信搜索小程序“大内夜市”，把祝福戴在腕间，日子自有光亮。每年夏天，我们都相约在一个森林山谷共同接受阳光、音乐、快乐的洗礼，今年也不例外！7月23日-7月27日，五天四晚，“大内海贼团”正式起航！由船长·相征、航海士·Miya、狂厨·王涛、大剑士·杨凯、疗愈士·郭小寒、观测士·米地、回声·宋晓辉这七位主播领衔带队，快快加入七武海的伟大队伍吧！微信搜索小程序“大内夜市”，即可报名～（报名咨询请微信搜索：DNYS-midnightalks）-你还可以在这里找到我们：小红书：@深夜谈谈、@相征terry、 @miyaB站：@大内密谈midnightalks视频号&抖音：@深夜谈谈微博：@大内密谈微信公众号：大内密谈商务合作邮箱：biz@midnightalks.com加听众群：加深夜谈谈子微信（微信号:SYTT-midnightalks2）并回复【听众群】即可进群。

In this replay, I'm bringing back a powerful conversation with Nathan Reynolds—diving into bloodlines, spiritual warfare, hidden systems of control, and the deeper layers most interviews never reach.This isn't a surface-level discussion. We get straight into the core topics—symbolism, programming, media influence, and the bigger picture behind what's really going on.This is a previously recorded interview, now re-uploaded with corrected audio. The original version had background music at the beginning that made it difficult for some listeners—this version has been fixed so you can experience the conversation clearly.Over the past few months, a lot has been happening behind the scenes, and several scheduled guests have canceled for various reasons. Instead of going quiet, I'm bringing back conversations that matter—and this is one of them.If you missed it the first time, now's your chance. And if you've already heard it, listen again—there's a lot in here worth catching twice. Follow the show, subscribe, and hit the bell so you don't miss what's coming next Want to be on the show or suggest a guest?I'm looking for guests who can speak on human trafficking, the paranormal, occult symbolism, hidden history, spiritual warfare, ancient mysteries, and specific military stories involving covert operations, secret programs, psychological warfare, unexplained events, and firsthand accounts.Email me at: Miya@wakeupwithmiya.com BUY ME A COFFEE LINK Support the Show & Stay Connected:Buy Me a Coffee: https://buymeacoffee.com/sensiblehippieJoin My Patreon for ad-free episodes & exclusive content:   / wakeupwithmiya  If you're joining Waiola – The Plus Side, please subscribe through a web browser (Safari or Chrome) instead of the Patreon app — it directly supports the show.Mahalo nui loa for supporting independent work and helping keep this platform growing.Shop my Amazon Storefront: https://www.amazon.com/shop/profile/a...Follow Me Online: Instagram:   / wakeupwithmiya  Facebook:   / wakeupwithmiya  Exclusive Discount!Shop at LVNTA: https://lvnta.com/lv_IcTq5EmoFKaZfJhTiSUse code OHANA for 20% off!Listen on Your Favorite Platform: Spotify, Apple Podcasts, YouTube, and everywhere podcasts are available!RATE & REVIEW: Apple: https://podcasts.apple.com/us/podcast...Spotify: https://open.spotify.com/show/0UYrXCg...Music Credits:Beginning: "Echoes in the Shadows" - DK End Music: “Crazy” - Eko#NathanReynolds #SpiritualWarfare #Bloodlines #Replay #HiddenTruth #WakeUpWithMiya #MindControl #OccultSymbolismBecome a supporter of this podcast: https://www.spreaker.com/podcast/wake-up-with-miya--6339129/support.

超过60%的伴侣，睡眠习惯存在显著差异——这是美国国家睡眠基金会的数据。但大多数人从来没有认真聊过这件事，只是日复一日地在同一张床上将就、妥协，或者把对方悄悄踢开。这期节目，miya和划水怪终于把它摆上台面。划水怪有呼吸机，是「管子人」，必须靠窗那侧，要黑暗，要流通的空气，会在miya睡着之后悄悄开窗透气，然后自己也忘记关，睡着了。miya胆子小，门窗要锁严，衣柜不能留缝，睡前要把房间每个角落检查一遍——但又怕黑要开小夜灯，被子裹太紧会热，热了就踢掉，踢掉了就斜过去，一个人把整张床占满。两套截然不同的睡眠逻辑，在同一张床上共存了十六年。聊着聊着，话题拐到了睡姿心理学——「胎儿式说明你外刚内柔」那类流行理论。划水怪直接不屑：睡姿能推导出人格，跟星座、MBTI有什么区别？这不过是人对「用简单方式快速定义自己」的焦虑。miya说，真正认识自己，恰恰是一件慢的、充满挫败的事。「绝知此事要躬行。」不过，miya也有一件很满足的事：以前两人作息完全错开，早饭从来一起吃不上，最近弥补了，「非常大的幸福感」。俩人具体还争了哪些东西，欢迎收听本期节目～～听友互动：你们有没有和伴侣因为睡眠习惯不同闹过矛盾，又是怎么和解的？欢迎在评论区分享～--时间戳--01:06 今天的主题：关于睡眠03:19 划水怪自称怎么都能睡10:51 miya睡前要把衣柜缝都堵上13:02 透气和温度，两人最核心的矛盾19:09 划水怪要全黑，miya要开小夜灯27:37 划水怪半夜被miya拍醒的控诉41:32 热恋时抱着睡，老夫老妻后各自睡48:38 6种睡姿和人格分析59:10 和星座有什么区别01:12:31 分床睡的伴侣比你想象的多--重要公告-- 关于《枕边风》的小小改变从这一期开始，《枕边风》有了新的英文名：Whisper & Roar。 Whisper，是深夜的低语；Roar，是白天的交锋。温柔与火花，我们都留着。还有一件好事要告诉你—— 《女娲舞厅》独立开台了你可能已经在《枕边风》里听过她。从现在开始，我们决定给她一个独立的家，《女娲舞厅》会在独立的播客频道继续更新。《枕边风》里原来的「女娲舞厅」节目还会留在那里，但新的对话，都会在新台发生。Miya 会在这里对话不同的女性朋友，走进她们的世界，看见她们身体里的风暴与舞蹈。不是只有女性才能听——这里是每个人都可以来坐坐的地方。欢迎在小宇宙 / 喜马拉雅 / 荔枝FM / 网易云音乐 / Apple 播客搜索「女娲舞厅」找到她。--加听友群--加深夜谈谈子微信（微信号: SYTT-midnightalks）并回复：枕边风听众群，即可进群。--本期团队-- 主播 / miya 相征后期 / 昊宇制作人 / yiwen视觉设计 / 小王--本节目由深夜谈谈 MidnightNetwork出品—-深夜谈谈播客网络旗下播客：大内密谈、枕边风、空岛、女娲舞厅、随便聪明、淮海333-你还可以在这里找到我们：小红书：@miya 、@深夜谈谈微博：@枕边风Whisper_and_Roar微信公众号：枕边风 Whisper&Roar商务合作邮箱：biz@midnightalks.com

Last episode we briefly talked about what happened when Ōama passed away, including the apparent conspiracy around the Royal Prince Ōtsu, and then the question as to why his son, Crown Prince Kusakabe, didn't then succeed him to the throne. This episode we are taking a look at that period, but more focused on the rituals and what went into a royal funeral, and then take a look all the way to the eventual ascension to the throne of not Crown Prince Kusakabe, but instead his mother, Ōama's queen, Uno no Sarara. She would eventually be known as Jitō Tennō. For photos and links to other episodes, check out our blog post: https://sengokudaimyo.com/podcast/episode-148   Rough Transcript Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua and this is Episode 148: A Nation Mourns Crown Prince Kusakabe approached the temporary palace structure that had been hastily assembled in the courtyard in front of the Kiyomihara Palace.   Solemnly arrayed around him, dressed in their court garments, were the ministers and government officials.  Together, they approached the palace building, where the Crown Prince's father, Ohoama, also known as Ame no Nunahara oki no Mabito, lay in state.  He had passed away, and according to the imported Confucian values of filial piety, Kusakabe was now expected to mourn in ritual fashion. The court ritualists had seen to every detail of what should be done and even said, to the extent that the crown prince's actions almost felt like a performance of grief, rather than a heartfelt tribute.  And yet, Kusakabe could not help but feel some emotion at the sight of his father, once the most powerful man under heaven, now laid out in this place of temporary interment.  There would be many more ceremonies and rituals before the final mausoleum would be built and the former sovereign's body finally laid to rest.  Until then, even though Ohoama's spirit had left, his body would remain as a symbol to the people, and as the centerpiece of an elaborate ritual, designed, in part, to continue to bolster the state he had helped to create.   Last episode we went into some of the shenanigans around the death of Ohoama and the succession to the throne.  As we saw, not everyone was apparently on board with the idea that Crown Prince Kusakabe would take the throne, leading to the arrest and execution of Prince Ohotsu.  However, we noted that Crown Prince Kusakabe didn't end up on the throne after all: for whatever reason, he never ascended to the honor, and died in 689 – not even three years after the death of his father.  And so we saw Uno no Sarara, Ohoama's wife and queen and mother of Crown Prince Kusakabe, formally take the reins of state and go on to reign as the sovereign, the Sumera Mikoto, or Tennou, until 697.  From there she would become the first ever Retired Sovereign, keeping her hand in government until her death in 703. This episode we are going to look a little more in depth regarding everything that went on around Ohoama's death and the various rites accompanying his passing. Ohoama's was obviously not the first royal death that we have seen in the Chronicles.  It is perhaps, however, one of the best documented in terms of the funerary arrangements and the various rituals that accompanied his passing.  Some of those arrangements are mentioned previously in the Chronicles, but not to the same extent as we see for Ohoama.  This leaves me wondering: are we seeing something novel—new rites for a new type of sovereign, perhaps?  Or was this just the first time the ritual had been documented to this level of detail?. Before jumping into what we see this time around, we should probably look back at what we have seen around the death of previous sovereigns, and which are still going on here.  First and foremost is the creation—or at least the designation—of a "Palace of Temporary Interment".    This is the Mogari no Miya, with "mogari" being the term for the period between an individual's death and their eventual burial.  In the Nihon Shoki we see this practice go back to the earliest times.  After all, most deaths do not occur on a set schedule, and once someone has passed away, funerary arrangements would need to be made.  Now, if all you are doing is putting a body into a box and lowering it into the ground, you can probably bring it all together rather quickly. However, for centuries the burial practices on the archipelago had been significantly more elaborate.  Even those without royal blood might be afforded a special mound, or kofun.  There would be giant stones selected to create the chamber, and then tons of earth and pebbles placed on top.  There might also be haniwa—clay cylinders—which then might even be topped with special figures.  All of this had to be planned out and taken care of, and in some cases, such as the creation of haniwa, it appears as there was a major industry involved in funerary preparations. In the case of royal family members things got even more elaborate, and based on the size of many of the kofun that we see one can assume that their construction took time.  In fact, I would not be surprised if the construction of a new tomb mound might not have kicked off on or near the ascension of the sovereign just to make sure it would be ready, but even still it would take time for all of the rites associated with a royal burial to be ready to go. And so it was common practice that one would have to wait before a burial could actually take place.  Since you couldn't just leave a body out in the open in the community, the corpse would be deposited, instead, in a temporary building.  These are sometimes referred to as mogari huts,  which would likely be placed well away from others.  Here we should also take into account the general pollution associated with death in its various forms.  So you would want to have the body kept out of sight and away from people as best you could while you prepared for the actual burial at some later date.  For sovereigns, this mogari hut, or hut of temporary interment, was eventually referred to as a "miya", or "palace".  In some cases it seems as if one of the buildings of the sovereign's old palace was used for this purpose, while a new palace was then also built for the new reign. In addition to the place of temporary interment, one of the common traditions we see in funerals in the Chronicles is the role of the eulogy.  While a person lay in state during their temporary interment, we are told that people could come to eulogize and lament.  In the case of a sovereign, the high ministers and politically connected would come together and deliver speeches.  This served multiple purposes.  On the one hand, these rituals reinforced concepts of the State and the central authority in the body of the sovereign.  On the other hand, they also served as markers of status for those delivering the speeches, and provided opportunities to be seen and heard, signaling their support of the system that provided them their own power and authority. So all of this  process and ritual that we see for Ohoama is familiar, from previous royal deaths.  However, it's interesting to note that in the most recent years before Ohoama's funeral, a lot of these traditions seem to have been scaled back.  For one thing, there was the decline of large, keyhole shaped kofun, ever since the introduction of Buddhism in the 6th century and the move to memorial temples over large tombs. Furthermore, as part of the Taika era reforms we see regulations on how long temporary interment may last for those of princely rank and below—though nothing is clearly stated for the sovereign themselves.    Let's look at the most recent royal death's before Ohoama's, but since the beginning of the Taika era.  There are at least three we've talked about.  First off is the death of Karu, aka Koutoku Tennou.  Karu's death is barely remarked upon—he was buried about two months after he passed away, and very little fanfare is given.  One can't help but wonder if this was, in part at least, due to the fact that Naka no Oe was actually in charge and running things at the Crown Prince. Takara hime, aka Saimei Tennou, would pass away in the middle of the Baekje war against the Silla-Tang alliance.  Her body was sent back to Yamato, but the Crown Prince and many of the elites established themselves in Tsukushi—modern Kyushu—to better conduct the war on the peninsula.  Not only was her interment thus delayed, but Naka no Oe's own ascension wouldn't take place for several more years, possibly because of the new capital he was building in Ohotsu.  Naka no Oe's own funerary arrangements were interrupted by the events of the Jinshin no Ran.  In fact, the building of his tumulus was used by the government as a cover to bring in soldiers to prepare for the conflict.  There may have been various funerary rituals planned or even carried out by the Afumi court, but if so they were overshadowed by the civil war that broke out between the two claimants to the throne. As such, Ohoama's appears to be the first royal funeral of this magnitude in a while, and in this case they really pulled out all the stops.  There were various activities and rituals associated with Ohoama's passing up through the 11th month of 688, over two years later, when he was finally buried.  So let's go over what happened and maybe what dragged it out so much longer. First off were the immediate lamentations and eulogies.  Ohoama passed away on the 9th day of the 9th month, according to the Nihon Shoki.  It was the year 686 according to the western calendar.  Two months later the erection of the temporary palace of interment began in the southern courtyard—presumably the area south of the Asuka Kiyomihara palace, where they had previously held the various archery competitions. This took a couple of weeks, and Ohoama's body was finally placed in the temporary palace as of the 24th of that month. While ritual lamentations were raised at the start of the building of the mogari palace and when the sovereign's body was interred, the major rites appear to have started three days after he was laid to rest, on the 27th day,  proceeding for the next three days, from the 27th until the 30th. The rites started with Buddhist monks and nuns who arrived before sunrise and began to perform lamentations in the courtyard of the mogari.  Later that day, we see food offerings, apparently for the first time in the Chronicles. Offering food to the dead is not unique to Japan.  Some in Japan will offer food to their ancestors, especially during the Obon festival.  People will also offer food to kami.  In the case of Obon, a bowl of rice is often served with two chopsticks sticking straight out of it.  This has actually led to a social taboo on leaving your chopsticks "stuck" in food, as it looks as though you are offering the food up to the dead.  Instead, chopsticks will be placed on a chopstick rest, on the table, or even across the top of a dish, just not sticking up out of the food, especially the rice. In this case it isn't clear exactly how the food offering was done, nor what happened to the food afterwards.  In the case of food offered to the kami, it is often the case that once the kami have had enough time to partake of the aura of the food—its spiritual essence—the food will then be removed and often consumed by people.  So for Ohoama's funerary offerings, something similar may have happened—possibly with a feast of some kind to which the various nobles were also invited. Along with the offering of food, we are told of a whole list of individuals who gave eulogies—though we aren't told what the content was.  It is likely that these eulogies were largely ritual utterances—stock phrasing by the participant to demonstrate their active performance of the rituals, rather than a deeply thought sermon about the sovereign.  After all, this seems to have gone on at a rather constant pace for the next several days.  The ritual order seems to have stayed the same, with priests and nuns kicking things off with lamentations in the courtyard, and various nobles presenting their eulogy.  The third day, the 29th, was the same. On the fourth day, the 30th, the last day of the month, the priests and nuns raised lament, and the eulogies were given by a Baekje prince in exile, on behalf of his father, as well as the various Miyatsuko of the various provinces.  In addition there were all performances of all manner of singing and dancing—which makes it sound more like a wake than anything else. With the close of the 9th month, we have a break in the tale of Ohoama's funeral, as the narrative switches over to the next part of the Chronicles covering the reign of Uno no Sarara, aka Jitou Tennou.  The first order of business—other than telling us who Uno no Sarara was and covering some of her history—was to deal with the Prince Ohotsu conspiracy.  So we see Prince Ohotsu arrested, along with 30 conspirators.  Prince Ohotsu was killed at his residence, where his wife and consort ran to him and took her own life as well.  That all happened the 2nd and 3rd days of the 10th month.  The 30 co-conspirators were apparently held for about twenty-seven days while the court debated what to do with them.  Finally, the decree was made to pardon all except Toki no MIchidzukuri, who was only banished instead of executed, and the monk Heng-sin, who was exiled to a temple in Hida, over on Kyushu.  The month after that, Ohotsu's sister, Royal Princess Ohoku, returned to the capital from Ise Shrine where she had been serving as the Shrine Princess—though we aren't told who replaced her. And so it isn't until the twelfth month that we see what appears to be the rites for Ohoama's passing seem to resume.  This takes the form of a universal great assembly held in Ohoama's name at the Five temples, listed as Daikandaiji, Asukadera, Kawaradera, Toyoradera in Woharida, and Sakadadera.  This is an interesting list, as one would have expected that the rites would have occurred at the National Temples established previously—for more on the National temples, we talked about that back in Episode 142.. Daikandaiji, Asukadera, and Kawaradera were, of course, national temples.  Yakushiji is not mentioned, probably because it was still under construction.  At this date it's only been dedicated, and we won't see it show up in the Chronicles until 688—a year and change from the current gathering.  Toyoradera was the nunnery of Toyoura temple, and Sakada temple appears to be another nunnery, formerly known as Kongoji.  It is said to have been in MInabuchi, and ruins of a temple are found in the southeast of Asuka, in an area known today as, funnily enough, Sakada.  There is also a modern temple known as Kongoji nearby, though I can't tell if there is any connection between the two other than the name— whether its a true successor temple or just given that name because of the proximity of the ruins. Either way, in this phase of the funerary rites, we have a combination of temples and nunneries involved.  I wonder if that was so that men and women could gather in spaces for them.  Either way, it is clear that these rites  were held specifically to build merit for Ohoama.  This was probably also the intent behind the actions of the court a week later, when presents of cloth and silk were made to orphans, as well as childless, widowed, and elderly men and women of the capital—those who didn't have someone else to look after them or who were assumed to not have a stable income. Come the first day of the new year of 687, we see a return to the palace of temporary interment, and this time it is in a new and different fashion.  We are told that the Crown Prince, accompanied by ministers and public functionaries, proceeded to the Palace of Temporary Interments and made lament.  We are told that it was the Nagon, Fuwe no Ason no Miaruji, who performed the eulogy, after which everyone once again raised a lament.  Then the common people raised a lament.  Then Ki no Ason and others of the High Stewards of the Palace made food offerings.  After this, the Uneme of the Steward's department raised a lament and then music was performed by the officials of the Department of Music. This clearly indicates an involved ceremony, with set roles and functions.  It is being headed by Ohoama's son, Crown Prince Kusakabe, and attended by all the high ministers, and it is being held on the first of the year in place of other festivities for that day.  Other than the timing, the basic pattern of events is similar to the other rituals of lamentation.  .  The contents of the ceremony might be different, and it was always someone new who was chosen to give the formal eulogy, but there does seem to be some ritual and pattern to the rites performed.  For major ceremonies, we are told of the Crown Prince, the ministers, and the various public functionaries who are there, in attendance, but in other instances we are just told of who is providing the lamentations or the eulogy.  For example, on the 5th day of the first month—four months after the big ceremony, we are told that everyone—Crown Prince down to the common people—proceeded to the Palace of temporary interment and made lamentations. Either way, the period for the next year and change is filled with various ceremonies either at the palace of temporary interment, where Ohoama's body lay in state, or elsewhere in the capital, such as at various temples.  There were also various gifts from the court.  All of this was as much political spectacle as it was grieving.  There are some suggestions that, according to Confucian tradition, a son was expected to mourn the loss of his father for up to three years.  So perhaps that is part of what was happening—the royal family was participating in some costly signaling to both raise Ohoama—and thus, themselves—up on a pedestal and to try to demonstrate the virtue of Crown Prince Kusakabe.  After all, the Queen and her son had been effectively running the government before Ohoama had passed, so it wasn't like there was any actual change and only minor risk.  The timeframe also allowed the court time to send messengers out to inform the far reaches of the archipelago of Ohoama's passing and give them time to come and do homage.  They even sent messengers to Silla, no doubt to both let them know about what had happened and possibly to solicit a condolence embassy.  All of that would also play into the pageantry and mythmaking of the moment, further strengthening the position of the Yamato court, which was, of course, under the control of Uno no Sarara and her son. And so we see numerous, and quite public, displays.  Besides the lamentations and the eulogies, we see repeated gifts to the underprivileged, like giving gifts of coarse and floss silk to those residents of the Capital who were at least 80 years old, as well as to invalids with little hope as well as to the poor people who had no other means to support themselves.  All of it being done in Ohoama's name, even though the reputation no doubt was actually accruing to his son and widow. In the third month we see a special mention: an ornamental chaplet of flowers, known as a mikage, was offered at the Palace of Temporary Interment.  Today, flowers are often found in abundance at Japanese funerals.  Certain flowers may be "gifted" to the deceased as a last gift from mourners, and large, elaborate flower constructions are often used to decorate the funeral parlor where the corpse is laid out.  Groups and individuals may pay exorbitant sums to place flowers with a name card indicating who donated it, and some flowers may be for the grieving family to take home.  There are meanings behind the type of flowers, and often white flowers are preferred, as white is often seen as the color of death.  Some of this appears to be influenced by the West, but flowers have long been symbols and used in various ceremonies and rites.  It is possible that some of this was influenced by Buddhist and Tang court rituals.  Or maybe they just wanted something that was sweet smelling to help cover up the inevitable odor that no doubt resulted from leaving a body out for about six months at that point. Whatever the purpose, we aren't given too many details on just what this floral display was.  Aston calls the "mikage" a "chaplet" and Bentley simply describes it as decorative flowers placed at the mogari palace—the palace of temporary interment.  Once the flowers were placed, then Taji no Mabito no Maro performed the ceremony of the eulogy. Next, in the 5th month, we see the Crown Prince and various government officials once again involved.  This time they were accompanied by the chiefs of the Hayato and the Ata of Ohosumi, accompanied by their people, advancing and providing a eulogy.  The Hayato and the Ata were both indigenous groups of people from southern Kyushu, who were considered to be outside of the Yamato polity, with distinct cultural differences.  It is unclear if they were ethnically Wa people.  Evidence from that area suggests that the people there, whatever their ethnicity, had adopted many of the Yayoi and Kofun cultural life-ways.  This was not without some differences, such as distinct burial practices, such as underground burial chambers.  Hayato were also known in Yamato for their shields, which are often depicted as long, thin pentagonal shapes with red, white, and black figural paintings. The propaganda-slash-merit making continued over the next few months.  In the 6th month we see an amnesty, where criminals were pardoned, and in the 7th month the court unilaterally cancelled out any interest on debts contracted in the year 685 or earlier.  In cases where the debtors already owed service to their creditors, for some reason, they made it so that the creditors could not demand that they provide additional service.  People still had to pay back the balance, but they didn't have to pay back anything extra. The next ceremony at the palace of temporary interment wasn't for about three months later, in the 8th month of 687.  We are told that offerings of food were made, and that only awokimono—green things—were offered.  Bentley translates this passage to say that it was the feast of first fruits, the Niinamesai, and they do use the character for "namé", but not the full name.  As for "Awokimono" – Aston translates this as plain, boiled rice, and says it is meant that it was without meat of any kind.  Indeed, the characters appear to be for blue or green cooked rice.  There is another reading for "Awokimono" as "Hijikioono", and Aston suggests that there may have been some hijiki, or seaweed, involved.  Regardless this appears to have been specifically a funerary tradition. A day after the food was offered—and we aren't told who did that—the elderly people of the capital, both men and women—some possibly with new duds thanks to the silk they had received earlier—came and made lamentation west of the bridge.  I suspect that this means they didn't enter the actual courtyard where the palace of temporary interment was set up, but simply gathered on the west side of the Asuka River, which flowed past the west side of the courtyard.  Later that month, we see another Buddhist ceremony.  Fujiwara no Ason no Ohoshima and Kibumi no Muraji no Ohotomo invited 300 Buddhist dignitaries, known as Ryuuzou and Daitoku, to Asukadera.  There they gave each one of them the present of a kesa—a Buddhist sash worn as part of their vestments.   Kesa were typically stitched together from cloth donated by Buddhist laypersons, and we are told that these kesa were made from the garments of the late sovereign.  The language of the decree itself was apparently so painful—Aston translates it as pathetic—that it couldn't be fully set forth.  That sounds to me like someone forgot to write it down. Eleven days after the assembly at Asukadera, a national Buddhist feast was sponsored at all of the Temples in the capital.  The day after that, a feast was sponsored at the mogari palace. Later that same month, Silla ambassadors arrived at the archipelago.  The Dazai, the viceroy of Tsukushi, met with them and informed them of what had happened.  It is likely that they had left before any word had reached the peninsula, so this was the first they heard of it.  Nonetheless, they all put on mourning clothes, turned to face the East, and bowed three times and raised lamentations.  This was all being done in Kyushu, but nonetheless it was clearly important to the people who were recording these interactions. A similar note in the record appears on the 23rd day of the first month of the following year, where we are told that Ohoama's death was announced to the Silla ambassador, Gim Sangnim, and his colleagues.  They, in turn, made their lament three times.  It is possible that these are records of the same event, and I even wonder if one was recorded on the date they arrived and the other was recorded on the date that they were formally told what was happening.  Either that, or the events of the 9th month of 687 were an informal notice, so that they could get ready, after which they traveled the three months and change to Asuka, where they then were given the formal notification. Moving on to finish out the year 687: on the 22nd day of the 10th month, the Crown Prince and government officials, along with all of the governors and Kuni no MIyatsuko—and not forgetting the common people—all began work on the sovereign's tomb.  This is one of the few tombs that we have some confidence in, though it isn't a keyhole shaped kofun like many others from previous eras.  Today it looks mostly like a round hill, but originally it seems to have been an eight-sided tomb with five distinct levels.  Eight sides suggests a Buddhist influence, as eight is an auspicious number, such as in the 8-fold path.  I can't help but wonder if the five levels were connected to concepts of five in Confucian and Daoist teachings.  For instance, there was the idea of five Confucian virtues as well as the Wuxing, or Gogyou, where we have five specific elements.  Given the importance and influence of continental thinking at the time, neither one would surprise me. The tomb would take almost a year to complete, which almost doesn't seem like enough time given everything that they did.  It is possible that they had already prepped much of what they needed and that the 10th month of 687 was simply the date they broke ground, but either way it was an impressive feat. Meanwhile, as the construction was ongoing, the public displays of mourning continued.  Once again, new year's day celebrations of 688 were postponed in favor of public mourning, with the Crown Prince and all of the ministers making their lamentations on the first day of the year, followed by a company of priests the following day. On the 8th day of the first month of the year we are told that there was a public great congregation of priests held at Yakushiji.  This is the first official event held at Yakushiji, and so presumably the temple was now finished—or at least finished enough.  Since Ohoama isn't mentioned, it is certainly possible that this wasn't directly connected to the ceremonies around the official mourning of Ohoama.  On the other hand, Yakushiji was commissioned by Ohoama for the health of his wife, Uno no Sarara, so I have a hard time thinking that there weren't any connections at all. In the second month of 688, we get a decree that has a few different interpretations.  The decree states that, "in the future, on all days of national mourning, it is absolutely necessary that abstinence be practiced."  Bentley translates this to mean that there would be a feast on the day of national mourning every year after.  The key contention appears to be whether or not the day of mourning was a monthly or annual thing.  The court appears to have been creating a national holiday around the memory of Ohoama, and it may have chosen the second month for that day of mourning and remembrance.  Alternatively, this was for a day of mourning each month of the current year.  The wording is vague.  It is like the question of whether or not "Bi-weekly" means twice a week or once every two weeks, and I don't know that there is any consensus.  Still, it is interesting that they created their own holiday to remember Ohoama, and as far as I can tell this is the first such example of a holiday being used to remember a person in this way. Once again on the 22nd day of the third month, flowers were again presented at the palace of temporary interment.  This was only two days different from when the mikage had been set up in the previous year, so it would seem that the timing was significant—possibly because it was spring and the flowers were blooming.  Fujiwara no Ason no Ohoshima, the same individual who had helped gather the various priests together at Asukadera to hand out kesa made of the sovereign's own garments, presented the eulogy. The ceremonies are then put on hold for a bit.  There is an account from the 11th day of the 6th month where prisoners guilty of capital crimes would have their punishment mitigated one degree while those in prison for lighter offenses would be pardoned altogether.  In addition, only half of the commuted taxes were to be levied.  This might have been more merit-working for Ohoama or it may have been because the nation itself was undergoing a drought and they were seeking the Buddha's favor to bring the rains. Once again in the 8th month we see offerings of food are made, and a lament raised inside the palace of temporary interment.  This time the eulogy was performed by Ohotomo no Sukune no Yasumaro.  The day after that, Prince Ise was given commands regarding how the upcoming funeral was to be handled, which was to happen three months later. The 11th month kicked off with the Crown prince and the ministers once more going to the palace of temporary interment, this time on the 4th day of the month.  They had with them guests from the "frontier lands" as Aston notes—Bentley says foreign countries.  Offerings of food were made, and the Tatefushi dance was performed.  This was a dance with shields and swords, according to later records.  It seems that the dancers also wore armor, or something to approximate armor.  All of the ministers then advanced, each in turn, and pronounced a eulogy, with each recounting the services that their ancestors had rendered to the throne. The following day, there was further ceremony as over 190 Emishi brought tribute in on their backs, and pronounced a eulogy for the departed sovereign. Six days later, on the 11th day of the 11th month, Fuse no Ason no Miaruji and Ohotomo no Sukune no Mimiyuki both pronounced eulogies, and then Tahema no Mabito no Chitoko recited, as a eulogy, the succession to the throne of the royal ancestors.  And when that was finished, Ohoama's body was finally placed in the Ohouchi tomb and the tomb was sealed. And with that, the sovereign was put to rest, after over two years of mourning and ceremony, specifically designed to put on display the court's apparent grief.  Whether they were actually grieved or not, the importance was the performance of grief through the rituals set forth by the state.  Individuals and groups demonstrated their loyalty through their participation.  Noble families used the platform to recount their service and thus demonstrate their own history and pedigree and thus why they were deserving of their status in the court. Furthermore, during all this ceremony around the funerary arrangements, to try to  also have an ascension ceremony for the new sovereign was probably a little too much to try and push through.  It would have also meant that they would been holding a ceremony that should be joyful and august under the pall of the mourning period.  For the Crown Prince to don the robes of office while his father's body lay in the courtyard was probably, as they say, a bad look.  And, as I mentioned earlier, it wasn't like it was making any real, practical difference.  The ship of state was hardly rudderless, with Kusakabe and his mother both guiding it through the various ceremonies. Sure enough, in the following year, 689, the new year ceremonies were no longer about mourning and lamentation.  The queen gave an audience to all the lands in the Front Hall, and the following day the Ministry of Education presented 80 wooden staves, presumably for an old form of the Setsubun festival.  Today, Setsubun, the day before Spring, is celebrated with soybeans, which are tossed at characters in oni masks, and then inside the house.  The cries ring out "Oni ga soto" – "Demons Out" and then again, "Fuku ga uchi" – "Good luck inside!"  Thus evil spirits are kept at bay and good fortune is welcomed into the home.  In the older version of a similar ritual, it seems that wooden staves were used to symbolically drive the demons out, rather than just a handful of auspicious beans. The first month of year 689 continued to look a lot like previous years, prior to Ohoama's death.  There was a banquet given to the Ministers, and gifts of clothing were handed out to them.  And then, halfway through the month, the various officials brought presents of firewood to the palace.  And then a meal was given to the various public functionaries. A few days after that, Queen Uno left to visit the Yoshino palace for a few days, returning two days later. There is something that is not mentioned in all of this that I suspect was happening.  First of all, they had no doubt torn down the palace of Temporary Interment, and they were likely preparing for Crown Prince Kusakabe's ascension.  There are some that suspect Prince Kusakabe was waiting until three years had passed before taking the throne, mimicking a tradition sometimes observed on the continent, but nothing is explicitly said. Instead, we see that on the 24th day of the 3rd month there was another amnesty across the realm,  and we are explicitly told that crimes that hadn't been pardoned in ordinary amnesties were also excepted in this amnesty.  Amnesties typically seem to be part of merit-making to either prevent disaster or to celebrate something auspicious.  Was this clearing the way for the ascension ceremony to take place?  Or had something befallen the royal family? We aren't given many details, but on the 13th day of the 4th month, we are simply told that Crown Prince Kusakabe died.  We aren't told that he had previously been ill, or that anything in particular had happened.  It is just a simple line in the text.  And yet, this must have had tremendously serious consequences.  I think we can fairly safely assume that he was prepared to ascend the throne—unless he was thinking of pulling something like Naka no Oe and running things from behind the scenes.  However, there is plenty of evidence that Uno no Sarara was more likely to be the one to step back and be the power in the shadow.  She had operated from that position before. Whatever the plan was, clearly that plan was no more.  Crown Prince Kusakabe was dead, and his only heir was still a young child.  He also had no brothers to take the throne.  The Chronicles don't mention it, but this must have been a moment of incredible weakness for the court and the Queen.  History as we know it could have turned out very differently from this point. Also, sidebar—Prince Kusakabe's death is recorded on the 13th day of the 4th month.  While 13 would not necessarily be an inauspicious day until the Western superstition was introduced in recent times, the number 4 has long been associated with death because the pronunciation, "Shi" is the same as—or at least very similar to—the pronunciation of the character for death.  This is also the case in Chinese, and so the number four is often avoided and seen as unlucky.  Sometimes hotels will skip both the 4th and 13th floors in Asia to avoid any inauspicious vibes.  In Japanese, the numbers 4—"Shi" and seven—"Shichi"—will often be pronounced with their kun'yomi readings, so "yon" and "nana" respectively.  So I just find it rather an unfortunate coincidence that Crown Prince Kusakabe died on the 13th day of the 4th month.  Yikes. Anyway, if there was any wavering or grief by Uno no Sarara, it isn't mentioned in the Chronicles.  They continue to march on.  Later that same month, Prince Kasuga passed away.  Prince Kasuga was a non-royal prince, and the death of Prince Kasuga and the Crown Prince were met with an equal lack of fanfare or explanation.  Compare to the death of Prince Ohotsu, who was given an entire eulogy about how he was really well liked. Instead, the Chronicle simply moves on.  The rest of the year passes by as though nothing had happened.  The government continued with Uno no Sarara at its head.  In the first day of the first month of the following year, Uno no Sarara formally ascended to the royal dignity in a ceremony where Mononobe no Maro set up the shields, Nakatomi no Ohoshima recited a prayer for the blessings of Heaven, and Imbe no Shikofuchi delivered the divine seal, sword, and mirror to her majesty.  At that point all of the ministers and government officials made their obeisance in turn, clapping their hands as  they did so. One has to wonder if this ceremony wasn't a little bittersweet, given everything that had happened. A few things about the ceremony to note.  First are the three families mentioned:  Despite the fact that the Mononobe house had been defeated by the Soga centuries back, here they stand in their traditional role as soldiers, raising up the shield.  Then we see Nakatomi no Ohoshima—earlier mentioned as Fujiwara no Ohoshima—as the director of the Ministry of Kami matters, handling the ceremony.  And then there is the Imbe, in some ways the rival to the Nakatomi and their descendants, the Fujiwara, who is handling the regalia. Also of note is that the three regalia here are not the jewel, sword, and mirror, but the seal, sword, and mirror.  We mentioned this many episodes back when we had seen these same three used for the ascension ceremony, and noted then that a royal seal appears to be used, rather than mention of a jewel.  The character used, on the continent, referred to the imperial seal of the dynasty, which itself would have been carved into jade, or a jewel.  And in Japan the character is also said to refer to the "Yasakani-magatama", the sacred jewel.  So was it the jewel, and they just called it the seal?  Or is that a later attribution to try and maintain the concept that the three regalia remained the same?  I couldn't honestly say, but either way we see the concept of these three regalia as central to the ceremony. And with that, Uno no Sarara, known to us as Jitou Tennou, ascended the throne.  She would continue the process of making updates to the court and to the laws and regulations.  She would also see the creation of the Fujiwara palace and accompanying city—designed as the first permanent capital city in all of Japan.  She would also take a hard line with Silla and make her mark on the world stage, as well.  But we'll talk about that in future episodes. And so, until next time, if you like what we are doing, please tell your friends and feel free to rate us wherever you listen to podcasts.  If you feel the need to do more, and want to help us keep this going, we have information about how you can donate on Patreon or through our KoFi site, ko-fi.com/sengokudaimyo, or find the links over at our main website,  SengokuDaimyo.com/Podcast, where we will have some more discussion on topics from this episode. Also, feel free to reach out to our Sengoku Daimyo Facebook page.  You can also email us at the.sengoku.daimyo@gmail.com.  Thank you, also, to Ellen for their work editing the podcast. And that's all for now.  Thank you again, and I'll see you next episode on Sengoku Daimyo's Chronicles of Japan.

In this conversation, I sit down with Heather Arnold to discuss her research into the giants of Aruba and the island's hidden history.We explore historical accounts, ancient burial sites, cave systems, elongated skulls, megalithic structures, and the archaeological evidence connected to Aruba's past.Heather shares insights from years of on-the-ground research, examining locations, records, and findings that point to a much older and largely overlooked history.This is the public episode. The conversation continues deeper on the Waiola Plus side, where we get into more of the unanswered questions surrounding the giants of Aruba and the Caribbean.Join the Waiola Plus side for the full extended conversation.BUY ME A COFFEE LINK Support the Show & Stay Connected:Buy Me a Coffee: https://buymeacoffee.com/sensiblehippieJoin My Patreon for ad-free episodes & exclusive content: https://Patreon.com/WakeupwithMiyaIf you're joining Waiola – The Plus Side, please subscribe through a web browser (Safari or Chrome) instead of the Patreon app — it directly supports the show.Mahalo nui loa for supporting independent work and helping keep this platform growing.Shop my Amazon Storefront: https://www.amazon.com/shop/profile/amzn1.account.AGYOPCXXGH6MN5RVAKGQWVZUZLEA/list/26B87RB4FZ9W2?ref_=cm_sw_r_cp_ud_aipsflist_6BWRT43TH4MY2NM2XD6XWant to be on the show or suggest a guest? I'm looking for guests who can speak on human trafficking, the paranormal, occult symbolism, hidden history, spiritual warfare, ancient mysteries, and specific military stories involving covert operations, secret programs, psychological warfare, unexplained events, and firsthand accounts.Email me at: Miya@wakeupwithmiya.comFollow Me Online:Instagram: https://www.instagram.com/WakeupwithMiyaFacebook: https://www.facebook.com/WakeupwithMiyaExclusive Discount!Shop at LVNTA: https://lvnta.com/lv_IcTq5EmoFKaZfJhTiSUse code OHANA for 20% off!Listen on Your Favorite Platform:Spotify, Apple Podcasts, YouTube, and everywhere podcasts are available!RATE & REVIEW:Apple: https://podcasts.apple.com/us/podcast/wake-up-with-miya/id1627169850Spotify: https://open.spotify.com/show/0UYrXCgma1lJYzf8glnAxyMusic Credits:Beginning: "Echoes in the Shadows" - DKEnd Music: “Crazy” - Eko#spirtualwarfare #wakeupwithmiya #NephilumBecome a supporter of this podcast: https://www.spreaker.com/podcast/wake-up-with-miya--6339129/support.

你相信救世主吗？从古至今，人类对救世主的渴望从未停歇。《沙丘》的荒漠之上，保罗的命运同样意外又注定。他是“姐妹会”计划外的变数，是家族覆灭后的逃亡者，是弗雷曼人期盼的救世主。他带着被压迫者反抗，以圣战推翻旧秩序，却被宗教洪流裹挟，让百亿生命消逝于战火。他与穆罕默德、张无忌一样，都是被时代推上神坛的普通人，被迫扛起救世的重担，最终走向悲剧与归隐。或许这世间从无绝对的正义，立场不同，善恶便不同。那么对应国际当前形势，又是什么样的呢？更多精彩内容，欢迎收听本期节目~主播 / 相征 方佳翮 音频后期 / 陆凯BBBBUDDHA音频上传 / 恬恬-本节目由深夜谈谈 Midnight Network出品 -Timeline:00:01:00 谁还没听《山海经宇宙漫游指南》第二季？00:13:06 各种神话殊途同归00:17:33 《沙丘》影响之深远00:29:17 沙丘世界的香料经济与家族争斗 00:34:57 《沙丘》之宫廷戏码00:44:11 哈克南家族对弗雷曼人的压迫与征服 00:58:17 保罗与穆罕默德：先知的相似命运 01:05:52 六大派围攻光明顶01:13:29 谁代表正义？ 01:19:56 弱肉强食与无政府状态？01:25:24 Hans Zimmer - Paul's Dream藏式金刚断烦恼，紫檀咒珠守心安。二十八宿催红鸾，甲子莲蓬伴流年。大内上新四款手串，愿你遇事不慌，少些内耗，遇见真心，白首不离。微信搜索小程序“大内夜市”，把祝福戴在腕间，日子自有光亮。每年夏天，我们都相约在一个森林山谷共同接受阳光、音乐、快乐的洗礼，今年也不例外！7月23日-7月27日，五天四晚，“大内海贼团”正式起航！由船长·相征、航海士·Miya、狂厨·王涛、大剑士·杨凯、疗愈士·郭小寒、观测士·米地、回声·宋晓辉这七位主播领衔带队，快快加入七武海的伟大队伍吧！微信搜索小程序“大内夜市”，即可报名～（报名咨询请微信搜索：DNYS-midnightalks）-你还可以在这里找到我们：小红书：@深夜谈谈、@相征terry、 @miyaB站：@大内密谈midnightalks视频号&抖音：@深夜谈谈微博：@大内密谈微信公众号：大内密谈商务合作邮箱：biz@midnightalks.com加听众群：加深夜谈谈子微信（微信号: SYTT-midnightalks）并回复【听众群】即可进群。

我们总在追逐“有用”的时光，把生活活成一道精密的程序，却忘了“无目的”本身也是一种美好。动物园的变迁，其实也是人类对生命认知的进化史——从猎奇收藏，到敬畏守护，现代动物园已悄然肩负起物种延续的使命。然而在浮躁的当下，动物们仍难逃虐待、饭圈化与强迫表演的命运。人类的功利心，一次次刺痛这些无辜的生灵。生命本无高低，动物从不需要为谁“营业”，它们的尊严，值得被温柔以待。不妨偶尔走进动物园——不拍照、不喧哗、不打扰。只是静静注视一只沉睡的熊猫，或是一头漫步的老虎。在与动物的安静相处中，卸下内卷的焦虑，找回内心的自由与平静。这，或许就是逛动物园最珍贵的意义。更多精彩内容，欢迎收听本期节目~主播 / 相征嘉宾 / 多姐 第七音频后期 / 陆凯BBBBUDDHA音频上传 / 恬恬-本节目由深夜谈谈 Midnight Network出品 -Timeline:00:01:05 大内上新了什么好东西？！00:06:52 两年去了五十多个动物园00:08:52 许愿池的12083枚硬币00:20:30 一天中逛动物园的最佳时间是？00:30:10 墓穴中发现了一百多只动物的骨头00:33:58 路易十六的头到底被送去何处了呢？00:36:45 世界上第一座沉浸式动物园00:50:54 大熊猫普遍患有高血压？00:53:59 动物也有饭圈文化了01:05:30 我也是喂过海豹的人儿01:13:54 第七老师的“黑历史”01:24:41 动物中存在“颜值歧视”吗？01:39:31 说说红山动物园02:07:21 动物园VS博物馆02:16:00 Duran Duran - Perfect Day藏式金刚断烦恼，紫檀咒珠守心安。二十八宿催红鸾，甲子莲蓬伴流年。大内上新四款手串，愿你遇事不慌，少些内耗，遇见真心，白首不离。微信搜索小程序“大内夜市”，把祝福戴在腕间，日子自有光亮。每年夏天，我们都相约在一个森林山谷共同接受阳光、音乐、快乐的洗礼，今年也不例外！7月23日-7月27日，五天四晚，“大内海贼团”正式起航！由船长·相征、航海士·Miya、狂厨·王涛、大剑士·杨凯、疗愈士·郭小寒、观测士·米地、回声·宋晓辉这七位主播领衔带队，快快加入七武海的伟大队伍吧！微信搜索小程序“大内夜市”，即可报名～（报名咨询请微信搜索：DNYS-midnightalks）-你还可以在这里找到我们：小红书：@深夜谈谈、@相征terry、 @miyaB站：@大内密谈midnightalks视频号&抖音：@深夜谈谈微博：@大内密谈微信公众号：大内密谈商务合作邮箱：biz@midnightalks.com加听众群：加深夜谈谈子微信（微信号: SYTT-midnightalks）并回复【听众群】即可进群。

What happens after we die — and can people really communicate with those who have passed?In this episode, I sit down with Barbra Banner, a certified medium known as the “happy medium,” to talk about her experiences, how she got started, and what she says comes through during her sessions.We get into real stories, moments that brought comfort to grieving families, and even some unexpected and lighthearted experiences that happen during readings. This conversation focuses on connection, healing, and what people are often searching for after loss.On the Waiola Plus Side, we go deeper into the bigger questions — including what she believes is happening after death, how spirits exist, and how her experiences connect with faith and traditional beliefs.Watch the FULL conversation on the Waiola Plus Side: https://patreon.com/wakeupwithmiya If you want the full experience and the rest of this interview, that's where the deeper part of this conversation continues.If you're joining Waiola – The Plus Side, please subscribe through a web browser (Safari or Chrome) instead of the Patreon app — it directly supports the show. Mahalo nui loa for supporting independent work and helping keep this platform growing.BUY ME A COFFEE LINK Support the Show & Stay Connected:Buy Me a Coffee: https://buymeacoffee.com/sensiblehippieShop my Amazon Storefront: https://www.amazon.com/shop/profile/amzn1.account.AGYOPCXXGH6MN5RVAKGQWVZUZLEA/list/26B87RB4FZ9W2?ref_=cm_sw_r_cp_ud_aipsflist_6BWRT43TH4MY2NM2XD6XWant to be on the show or suggest a guest? I'm looking for guests who can speak on human trafficking, the paranormal, occult symbolism, hidden history, spiritual warfare, ancient mysteries, and specific military stories involving covert operations, secret programs, psychological warfare, unexplained events, and firsthand accounts.Email me at: Miya@wakeupwithmiya.comFollow Me Online:Instagram: https://www.instagram.com/WakeupwithMiya Facebook: https://www.facebook.com/WakeupwithMiyaExclusive Discount!Shop at LVNTA: https://lvnta.com/lv_IcTq5EmoFKaZfJhTiSUse code OHANA for 20% off!Listen on Your Favorite Platform: Spotify, Apple Podcasts, YouTube, and everywhere podcasts are available!RATE & REVIEW:Apple: https://podcasts.apple.com/us/podcast/wake-up-with-miya/id1627169850Spotify: https://open.spotify.com/show/0UYrXCgma1lJYzf8glnAxyMusic Credits: Beginning: "Echoes in the Shadows" - DKEnd Music: “Crazy” - Eko#spirtualwarfare #christiantheology #WakeUpWithMiya #HiddenTruthsBecome a supporter of this podcast: https://www.spreaker.com/podcast/wake-up-with-miya--6339129/support.

脚踝扭伤三个月，miya意外解锁了一个最古老、最免费、ROI最高的快乐方式——晒太阳。这期节目，我们从miya的养伤日常聊起：穿着机甲步行靴、拄着拐杖，每天吭哧吭哧走进楼下的"御花园"，绕着同心圆小径遛弯，跟水塘里的小鱼报到，顺手把太阳也晒了。结果发现，这件被都市人遗忘的小事，藏着一整套身体和情绪的底层逻辑——血清素怎么让你白天快乐、晚上好眠？为什么晒不到太阳就会猛嗑糖和碳水？骨质疏松、免疫系统、季节性情绪低落……这些听起来遥远的词，其实都和你每天有没有出门见见太阳有关。当然，我们也没忘了聊点别的：相征青春期想晒黑证明自己man、两个海边长大的人为什么对沙滩度假毫无兴趣、朴树那张《生如夏花》专辑封面为什么重拍了三次。最后，相征讲了一个在知乎追了两三年的帖子。一个觉得人生没有意义的男人，去了成都郊区一间破宅子，从捡柴火开始，一点点把日子过了起来。这个故事，值得每个觉得被困住的人听一听。从最小的具体的事情开始。去晒晒太阳吧。--时间戳--03:08 miya脚受伤养伤，因祸得福开始晒太阳07:38 晒太阳的科学好处：维生素D、血清素、睡眠、免疫力……20:07 晒不到太阳的代价：季节性情绪低落、想吃糖和碳水34:03 晒太阳日常SOP：御花园散步、看小鱼、晒背41:36 无所事事是需要练习的48:18 以周为单位看进步，尊重事物发展的规律52:47 晒太阳是城市里最免费、ROI最高的活动57:32 想了结自己的年轻人，在成都乡下重建生活01:06:29 从最小具体的事开始，多晒晒太阳--重要公告-- 关于《枕边风》的小小改变从这一期开始，《枕边风》有了新的英文名：Whisper & Roar。 Whisper，是深夜的低语；Roar，是白天的交锋。温柔与火花，我们都留着。还有一件好事要告诉你—— 《女娲舞厅》独立开台了你可能已经在《枕边风》里听过她。从现在开始，我们决定给她一个独立的家，《女娲舞厅》会在独立的播客频道继续更新。《枕边风》里原来的「女娲舞厅」节目还会留在那里，但新的对话，都会在新台发生。Miya 会在这里对话不同的女性朋友，走进她们的世界，看见她们身体里的风暴与舞蹈。不是只有女性才能听——这里是每个人都可以来坐坐的地方。欢迎在小宇宙 / 喜马拉雅 / 荔枝FM / 网易云音乐 / Apple 播客搜索「女娲舞厅」找到她。--加听友群--加深夜谈谈子微信（微信号: SYTT-midnightalks）并回复：枕边风听众群，即可进群。--本期团队-- 主播 / miya 相征后期 / 昊宇制作人 / yiwen视觉设计 / 小王--本节目由深夜谈谈 MidnightNetwork出品—-深夜谈谈播客网络旗下播客：大内密谈、枕边风、空岛、女娲舞厅、随便聪明、淮海333-你还可以在这里找到我们：小红书：@miya 、@深夜谈谈微博：@枕边风Whisper_and_Roar微信公众号：枕边风 Whisper&Roar商务合作邮箱：biz@midnightalks.com

In this episode, I sit down with Isabella Young, a cult survivor who shares her personal story of life inside a spiritual group, the manipulation she experienced, and how she eventually found her way out.⚠️ Viewer Discretion Advised: This conversation includes sensitive topics such as abuse, trauma, and cult experiences.There is also brief strong language.Isabella opens up about what it was really like behind the scenes—how control is established, how belief systems are shaped, and what it takes to break free. This is a raw and unfiltered conversation meant to bring awareness and understanding to something most people never see.

故事还是从这只受伤的脚踝开始。miya脚伤期间，叫了自己妈妈来照顾，没有通知婆婆——她怕两个平时不住一起的人，反而容易摩擦出问题。这是一个很理性的判断，但也埋下了后来的误解。婆婆后来辗转得知了这件事，给miya发消息，miya状态太差，几次没回。婆婆开始脑补：是不是因为我没去照顾她，她记仇了？于是去找儿子划水怪。划水怪回了一句：“没有，她只是比较忙”，然后把消息静音，继续忙自己的事。并且斜躺在床上，悠悠地说——"为什么你和我妈之间的问题，要让我夹在中间呢？"这句话，是这期节目的起点。但这期节目真正聊的，不只是婆媳。划水怪坦白，他不记得说过那句话，因为这件事在他那里"不值一提"——回完消息、问题就结束了，没有下文，也没有情绪，这件事最好消失掉，越快越好。丈夫在婆媳之间，到底是枢纽还是无辜路人？两个人越聊越深，聊到了相征对"一切关系都可以自然走散"的笃定，划水怪底色更加悲观，所以不执着，所以轻盈。miya则觉得“还没到放弃的时候”、花还没死，就不放弃。 互动环节在和伴侣父母相处这件事上，你是更像 miya——觉得"还没到放弃的时候"，忍不住去维护、去修补、去在意？还是更像划水怪——觉得这段关系能好当然好，但它要冷，就冷了？欢迎在评论区告诉我们，你是哪一种～--时间戳--02:30 "终于遭受了夹板气"04:01 脚伤、错过的电话、婆婆的误解10:37 “为什么要让我夹在中间”16:31 婆婆找儿子，真正需要的是什么25:14miya成了公婆情感需求的唯一出口33:51 催生也是同一个问题40:06 婆媳关系必须好吗？46:17 我在意你妈，是因为我爱你55:23 一盆花，一段关系01:07:30 轻盈从哪里来--重要公告-- 关于《枕边风》的小小改变从这一期开始，《枕边风》有了新的英文名：Whisper & Roar。 Whisper，是深夜的低语；Roar，是白天的交锋。温柔与火花，我们都留着。还有一件好事要告诉你—— 《女娲舞厅》独立开台了你可能已经在《枕边风》里听过她。从现在开始，我们决定给她一个独立的家，《女娲舞厅》会在独立的播客频道继续更新。《枕边风》里原来的「女娲舞厅」节目还会留在那里，但新的对话，都会在新台发生。Miya 会在这里对话不同的女性朋友，走进她们的世界，看见她们身体里的风暴与舞蹈。不是只有女性才能听——这里是每个人都可以来坐坐的地方。欢迎在小宇宙 / 喜马拉雅 / 荔枝FM / 网易云音乐 / Apple 播客搜索「女娲舞厅」找到她。--加听友群--加深夜谈谈子微信（微信号: SYTT-midnightalks）并回复：枕边风听众群，即可进群。--本期团队-- 主播 / miya 相征后期 / 昊宇制作人 / yiwen视觉设计 / snow--本节目由深夜谈谈 MidnightNetwork出品—-深夜谈谈播客网络旗下播客：大内密谈、枕边风、空岛、女娲舞厅、随便聪明、淮海333-你还可以在这里找到我们：小红书：@miya 、@深夜谈谈微博：@枕边风Whisper_and_Roar微信公众号：枕边风 Whisper&Roar商务合作邮箱：biz@midnightalks.com

当几位老友围坐在一起时，便开启了一场关于“在路上”的漫谈。他们疯狂吐槽旅途遇到的倒霉事：汉洋全程“爆胎体质”，各种“爆胎历险记”；曹柠荒山野岭现学换备胎；划水怪在青森惨遭暴雪。当然还有各种奇葩见闻：韩国奇怪教会、清迈嬉皮士音乐节、内蒙灵异事件。长期在外的他们，也会常陷入时空恍惚，记不清身在何处。他们相信，不抵达目的地也没关系，旅行意义其实是在路上。更多精彩内容，欢迎收听本期节目~主播 / 相征 嘉宾 / 曹柠 王汉洋音频后期 / 陆凯BBBBUDDHA音频上传 / 恬恬-本节目由深夜谈谈 Midnight Network出品 -Timeline:00:01:26 MIYA有重大事情宣布00:05:41 旅游、度假和壮游00:12:22 各种爆胎经历！00:23:31 青森历险记00:30:33 偶遇韩国X教00:40:41 日本也有？00:44:00 亚洲版火人节00:54:49 从点火到烤鱿鱼的冒险01:07:47 旅游遇到灵异事件01:14:06 巫医真神奇！01:22:35 恍惚间，我在哪？01:33:55 旅行是一种丰容01:47:17 盲盒爱好者是什么心理？01:54:43 07年旅行遇到的“笔友”02:08:52 工作与生活平衡02:13:04 尹吾 - 出门大内夜市近期上新！大内人气玄学嘉宾张无梦为女性量身打造4款文玩手串，旺金财运、金玉良缘、扶摇直上、顺遂安然，电子木鱼弱爆了！物理配饰积功德，玄学朋克，硬核转运！微信搜索「大内夜市」即可购买！深夜谈谈招聘啦，本次开放岗位全职：1、电商&旅行运营 2、商务BD&AE全职或兼职：视频编导感兴趣的朋友们请发送求职信+简历+个人作品请发送至邮箱jobs@midnightalks.com深夜谈谈播客网络旗下播客：大内密谈、枕边风、空岛、随便聪明、淮海333-你还可以在这里找到我们：小红书：@深夜谈谈、@相征terry、@miyaB站：@大内密谈midnightalks视频号&抖音：@深夜谈谈微博：@大内密谈微信公众号：大内密谈商务合作邮箱：biz@midnightalks.com加听众群：加深夜谈谈子微信（微信号:SYTT-midnightalks）并回复【听众群】即可进群。

这期节目源于相划水怪的一个"随口一说"——动漫作品中印象最深刻的女性角色。于是两人各自回溯少年时代，在《新世纪福音战士》的葛城美里和《犬夜叉》的桔梗身上，聊出了一些远不止于动漫的东西。划水怪深度拆解了EVA中这位"御姐科长"的人物底色——14岁亲历第二次冲击、失语三年、漂流孤独、用过度外向的社交方式武装自己，却从未真正走近任何人。她看似豪放不羁，骨子里是一个有严重沟通障碍、无法消化原生家庭创伤的女人。她对碇真嗣说"把所有的梦想和希望都托付给你"——这句话既是母亲的期待，也是一种逃避。葛城美里代表了「大人时代」的消亡。那种全能、理性、有社会锚点的「大人」，在这个时代正在系统性地瓦解。miya介绍了《犬夜叉》中这位让她捶胸顿足的女角色——战国时代灵力最强的巫女，因奈落的离间计，在18岁含冤而死，50年后又以陶土之躯被动复活。她没有体温，没有灵魂，没有未来，靠死魂虫续命，却依然一个人踏上消灭奈落的征途。最心酸的是！桔梗的灵魂转世为葛薇，而那个犬夜叉爱上的，正是那个穿着水手服、青春烂漫的"普通女孩"——那个桔梗一生都想成为却永远无法成为的普通女人。现在miya想告诉她：不要把工作当成一切，要多谈几个男朋友，前男友死了就让他去吧！（bushi--重要公告-- 关于《枕边风》的小小改变从这一期开始，《枕边风》有了新的英文名：Whisper & Roar。 Whisper，是深夜的低语；Roar，是白天的交锋。温柔与火花，我们都留着。还有一件好事要告诉你—— 《女娲舞厅》独立开台了你可能已经在《枕边风》里听过她。从现在开始，我们决定给她一个独立的家，《女娲舞厅》会在独立的播客频道继续更新。《枕边风》里原来的女娲舞厅节目还会留在那里，但新的对话，都会在新台发生。Miya 会在这里对话不同的女性朋友，走进她们的世界，看见她们身体里的风暴与舞蹈。不是只有女性才能听——这里是每个人都可以来坐坐的地方。欢迎在小宇宙 / 喜马拉雅 / 荔枝FM / 网易云音乐 / Apple 播客搜索「女娲舞厅」找到她。--时间戳--04:02 划水怪的选择：葛城美里《新世纪福音战士》13:20 与碇真嗣的复杂关系：监护人、投射对象、异性诱惑23:55 "大人的吻"背后的多重含义24:56 葛城美里的核心矛盾26:20 对明日香的冷漠 vs 对碇真嗣的特殊关照30:58 大人时代的消失52:01 miya欣赏的：《攻壳机动队》草薙素子54:49 miya的"锥心刺痛"：《犬夜叉》桔梗56:57 守护四魂之玉的巫女，与半妖犬夜叉的悲剧爱情01:05:14 被奈落设计陷害，带着误会死去又复活01:15:27 纯白无色的桔梗 vs 五彩缤纷的薇的01:31:27 miya偏爱强大而悲哀的女性角色01:37:55 桔梗的当代性解读01:40:53 重要宣布：枕边风的重启--加听友群--加深夜谈谈子微信（微信号: SYTT-midnightalks）并回复：枕边风听众群，即可进群。--本期团队-- 主播 / miya 相征后期 / 昊宇制作人 / yiwen视觉设计 / snow--本节目由深夜谈谈 MidnightNetwork出品—-深夜谈谈播客网络旗下播客：大内密谈、枕边风、女娲舞厅、空岛、随便聪明、淮海333-你还可以在这里找到我们：小红书：@miya 、@深夜谈谈微博：@枕边风theuglytruth微信公众号：枕边风theuglytruth商务合作邮箱：biz@midnightalks.com