Podcasts about Miya

作为备受大密蜜们喜爱的大内常驻嘉宾，杨凯老师经常需要面对各种热情洋溢的“催更”消息，大家的爱凯神均已收下，但这次需要优先开个新坑——应划水怪之邀，杨凯老师打算回归“汽车人”的身份，聊聊汽车和汽车圈儿的故事。本期节目，杨凯老师和划水怪将畅聊百年车企奥迪的品牌演变、技术创新、在新时代的定位以及AUDI品牌首款车型奥迪 E5 Sportback。除此之外，你还将听到奥古斯特·霍希、路德维希·克劳斯、利娜·盖德等人物悉数登场，他们用智慧化解危机，用韧性穿越困境，共同铸就了一段跨越百年的汽车工业传奇。大家在听节目的同时，别忘了奥迪 E5 Sportback 已于8月18日正式开启预售，欢迎扫描了解详情哦！（也可以到上汽奥迪官网或下载上汽奥迪APP了解详情！）更多精彩内容，欢迎收听本期节目~主播 / 相征 杨凯音频后期 / 陆凯BBBBUDDHA音频上传 / 恬恬-本节目由深夜谈谈 Midnight Network出品 -Playlist:01:14:26 The Chemical Brothers - Got To Keep On Timeline:00:09:10 从音乐创作到汽车设计的思考00:16:03 关于奥迪 E5 Sportback 00:20:58 “AUDI”字母logo再现江湖00:23:22 奥古斯特·霍希：是铁匠之子也是汽车先驱00:40:05 奥迪品牌的诞生 00:46:09 奥迪四环标志的由来00:53:15 穿越战火重生的汽车联盟00:55:27 奥迪100创造当年的销售奇迹01:00:12 2011年勒芒24小时耐力赛的夺冠传奇01:10:25 网球名将郑钦文与奥迪精神△奥迪 E5 Sportback在今年秋天，2025年10月3日到8日，我们即将开启“濑户内艺术祭之旅”，用六天五晚，把这片“乌托邦”打包给你！十一假期正好，不用请假，由相征&Miya领衔带队，带你体验艺术与自然的“双重奏”。具体行程大家可以微信搜索「大内夜市」查看，让濑户内海的风，吹走你的疲惫～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！深夜谈谈夏季招聘来啦，本次开放岗位：设计师（全职/兼职），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。记得注明应聘岗位及意向城市嗷。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。

还记得小寒老师主导的系列节目「Women's rock show」么？今天终于更新啦！（PS：本期节目提及的所有事件信息截至8月12日录制当天前，后续事态的发展和变化不在本次讨论范围内～）武大的“性骚扰反转剧”，女生从指控到败诉再到全网被扒，论文遭十七万次付费下载，在网暴反噬下却无人是赢家。女乘客与女司机吵架拍成视频，结果自己是“戏精本精”。滴滴“女性选女性”的功能明明高票通过，却遭到女司机集体不满。网红在联合国领奖，被拆穿了就拿 “打压女性” 来说事儿。房主任的脱口秀看得划水怪万分感动，结果竟不是真的？！为什么如今的脱口秀舞台会沦为“性别对立”的战场？而脱口秀的真实性与娱乐性到底哪个重要？本期节目划水怪、小寒老师和赵赵老师一起，聊聊最近爆火的女性话题！同时也欢迎大家在评论区心平气和地进行探讨和交流嗷～更多精彩内容，欢迎收听本期节目~主播 / 相征 、郭小寒 嘉宾 / 赵赵音频后期 / 陆凯BBBBUDDHA音频上传 / 恬恬-本节目由深夜谈谈 Midnight Network出品 -Playlist:02:18:31 Laura Marling - FortuneTimeline:00:05:13 一个小声明～00:06:45 “武汉大学图书馆事件”的前因后果00:14:45 真真假假该信谁00:19:50 反转+存疑00:32:39 全员皆输！00:48:20 公共空间的生存和表达00:55:08 女乘客打车骂女司机00:57:54 女乘客选择女司机，是被刻意制造的话题？01:13:28 精英博主与打假博主纷争，又变成男女对立？01:24:43 终于聊到脱口秀了01:33:39 不喜欢只是因为不好笑01:46:08 房主任引发深思，脱口秀需要百分百真实吗？01:56:47 内衣自由算事么02:12:33 中国特色的脱口秀在今年秋天，2025年10月3日到8日，我们即将开启“濑户内艺术祭之旅”，用六天五晚，把这片“乌托邦”打包给你！十一假期正好，不用请假，由相征&Miya领衔带队，带你体验艺术与自然的“双重奏”。具体行程大家可以微信搜索「大内夜市」查看，让濑户内海的风，吹走你的疲惫～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！深夜谈谈夏季招聘来啦，本次开放岗位：设计师（全职/兼职），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。记得注明应聘岗位及意向城市嗷。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。

Fluent Fiction - Japanese: Unveiling Secrets: A Summer Night's Discovery at School Find the full episode transcript, vocabulary words, and more:fluentfiction.com/ja/episode/2025-08-07-22-34-02-ja Story Transcript:Ja: 桜の季節が終わり、夏の日差しが降り注ぐ高校の校庭には、笑顔と賑やかな声が響いていました。En: The cherry blossom season had ended, and the high school courtyard bathed in summer sunlight was filled with smiles and lively voices.Ja: 学校はもうすぐ始まるお盆祭りの準備で忙しく、彼女たちはその賑わいの中にいました。En: The school was busy with preparations for the upcoming Obon festival, and Sakura was amidst the hustle and bustle.Ja: 桜は校舎を見上げ、古い建物のどこかに隠された秘密の部屋のことを考えていました。En: She looked up at the school building, thinking about the secret room hidden somewhere within the old structure.Ja: 「見て、ケンジ。この学校のどこかに隠れた部屋があるって聞いたことある？」桜は友達のケンジに尋ねました。En: "Look, Kenji. Have you ever heard that there's a hidden room somewhere in this school?" Sakura asked her friend Kenji.Ja: 「そんな話、信じられないよ。でも、君があんなに興味を持ってるなら、一緒に探してみてもいいかもね。」と、慎重な性格のケンジは答えました。En: "I can't believe such a story. But if you're that interested, maybe we could look for it together," replied Kenji, who had a cautious personality.Ja: 一方、宮は校舎の影に立って、静かに二人の会話を聞いていました。En: Meanwhile, Miya stood in the shadow of the school building, quietly listening to the two's conversation.Ja: 宮は不思議な雰囲気を持つ生徒で、時々閉鎖されたエリアの近くに現れることで有名でした。En: Miya was known as a student with a mysterious aura, occasionally appearing near closed-off areas.Ja: お盆祭りの準備が進む中、桜は心のどこかで迷っていましたが、どうしても部屋の謎を解き明かしたいという気持ちが強かったのです。En: As Obon festival preparations progressed, Sakura felt a sense of hesitation but was driven by a strong desire to unravel the mystery of the room.Ja: 「ケンジ、今夜、こっそり部屋を見に行こうよ。」桜は提案しました。En: “Kenji, let's sneak in and check out the room tonight,” suggested Sakura.Ja: その晩、学校は祭りの提灯で明るく照らされていましたが、古い廊下は静かで、夜の空気がひんやりと肌を撫でました。En: That night, the school was brightly lit by festival lanterns, but the old corridors were quiet, and the night air was cool against their skin.Ja: ケンジと桜は静かに歩きながら、閉められたエリアへと向かいました。En: Kenji and Sakura walked quietly toward the closed-off area.Ja: ドアの前に立ち、桜は深呼吸をしました。「行こう、ケンジ。」En: Standing before the door, Sakura took a deep breath. "Let's go, Kenji."Ja: 突然、宮が現れました。「気をつけて。この部屋には私の家族の秘密があるの。」En: Suddenly, Miya appeared. "Be careful. This room holds my family's secret."Ja: ケンジは緊張しながら桜を見ました。「どうする？信じる？」En: Kenji looked at Sakura nervously. "What do you think? Do you believe her?"Ja: 桜は少し考え、宮の瞳を見ました。「信じるよ。そして、一緒に真実を見つけよう。」En: Sakura thought for a moment and looked into Miya's eyes. "I believe you. And let's find the truth together."Ja: 扉が静かに開かれると、古い資料や写真が散らばった部屋がありました。En: As the door opened quietly, they found a room scattered with old documents and photographs.Ja: そこには宮の祖母の手紙が残されており、先祖が学校を作るために貢献したことが書かれていました。En: There was a letter left by Miya's grandmother, detailing the contribution of their ancestors in establishing the school.Ja: 「そうだったのか…」桜は静かに言いました。「この部屋は学校の歴史を語っていたんだ。」En: "So that's what it was..." Sakura said softly. "This room spoke of the school's history."Ja: お盆の夜は静まり、桜たち三人はその部屋で過去と向き合いました。En: The Obon night grew quiet, and the three faced the past in that room.Ja: 桜は歴史と伝統をもっと深く理解し、大切にすることを学びました。En: Sakura learned to understand and cherish history and tradition more deeply.Ja: そして、友達との絆もさらに深まりました。En: She also strengthened her bonds with her friends.Ja: その後、桜は学校の秘密を知ったことで、日々の学校生活に新たな意味と価値を見出しました。En: Later, with the newfound knowledge of the school's secret, Sakura discovered new meaning and value in her daily school life.Ja: 彼女の高校生活は、一層鮮やかになりました。En: Her high school days became even more vibrant. Vocabulary Words:courtyard: 校庭sunlight: 日差しlively: 賑やかなupcoming: 始まるamidst: 中にbustle: 賑わいstructure: 建物cautious: 慎重なaura: 雰囲気mysterious: 不思議なoccasionally: 時々closed-off: 閉鎖されたprogressed: 進むhesitation: 迷ってdesire: 気持ちunravel: 解き明かすsneak: こっそりlantern: 提灯corridors: 廊下nervously: 緊張しながらcontribution: 貢献establishing: 作るancestors: 先祖vibrant: 鮮やかcherish: 大切にするbonds: 絆scattered: 散らばったdocuments: 資料tradition: 伝統understand: 理解し

Uncover the secret networks behind Lincoln's assassination. Brandon Kroll joins Miya to expose the Masonic-Jesuit alliance, hidden agendas, suppressed history, secret societies, and the battle for America's soul. Dive deep—truth seekers, this one's for you.BUY ME A COFFEE LINK

इंडिया-इंग्लैंड के बीच एंडरसन-तेंदुलकर ट्रॉफी का समापन हो गया है. पांच टेस्ट मैचों के दौरान दोनों ही टीमों में ज़बरदस्त टक्कर देखने को मिली और सीरीज 2-2 से ड्रॉ रही. सारे ही मुक़ाबले आख़िरी दिन तक गए और फैन्स को हाई क्वॉलिटी टेस्ट क्रिकेट का आनंद मिला. ओवल के पांचवें और आख़िरी टेस्ट मैच में भी मैच पेंडुलम की तरह झूलता रहा और एक वक़्त इंग्लैंड की झोली में जाता दिख रहा मैच अंततः भारत ने अपने नाम कर लिया. ओवल टेस्ट की जीत के नायक मोहम्मद सिराज रहे जिन्होंने दूसरी पारी में कुल पांच विकेट और मैच में 9 विकेट लिए. मियां भाई और DSP सिराज के नाम से मशहूर इस गेंदबाज़ को मैन ऑफ़ द मैच का ख़िताब भी मिला. आख़िर सिराज की कौन सी आदत टीम इंडिया को हार के मुंह से बचा ले आई, क्या इंडिया ने जसप्रीत बुमराह के बिना भी जीतना सीख लिया है, इस सीरीज ने दोनों टीमों की किन कमियों को छुपाया और कौन सी ख़ामियां उजागर हुईं हैं, भारत की इस जीत से कौन से संदेह ख़त्म हो गए, भविष्य के लिए क्या संकेत मिले और क्या कोच गौतम गंभीर को संजीवनी मिली है, क्या टेस्ट क्रिकेट में भारत को अलग कोच की ज़रूरत है और इस सीरीज़ के तीन टॉप परफ़ॉर्मर कौन रहे? सुनिए 'बल्लाबोल' के इस बेहद ख़ास एपिसोड में राजदीप सरदेसाई, निखिल नाज़ और कुमार केशव की ये रोमांचक बातचीत. साउंड मिक्सिंग: अमन पाल

☆現在下載中廣線上聽APP隨時收聽精彩節目還有經典好音樂！ https://fstry.pse.is/7yc2yv —— 以上為 Firstory Podcast 廣告 —— 有時候孤獨感、煩躁感蔓延的時候 那種無力的狀態有時候會狀態 有時候會不知道怎麼解決 這時候不管是透過一些方式 整理打掃家裡、丟掉不要的東西 找尋親友訴說、甚至尋求專業心理治療 都有機會可以讓自己舒緩、療癒 然後再重建自己的內心 . 本集後半部也分享近期來留言的網友 感謝你的支持，留了很長一串的心得 有點受寵若驚，真心感謝！ 希望大家有什麼想法都可以跟我們分享聊聊哦 - 如果想要支持我們的節目 也歡迎點按下列網址抖內我們哦 https://open.firstory.me/join/lawrenpi Powered by Firstory Hosting

Whistleblower and SRA survivor Jessie Czebotar exposes the dark world of Doll Programming on this gripping Wake Up with Miya episode. Uncover its origins in Illuminati and Luciferian systems, occult rituals, demonic entities, and coded symbolism in Barbie, Disney, and celebrity culture. Learn how dolls anchor trauma-based mind control, its ties to elite grooming, military programs, and spiritual warfare. Jessie reveals triggers, alters, healing strategies, and red flags to spot programming. Perfect for truth-seekers into conspiracy, occult history, and survivor insights.

《時光收音機》是一個關於回憶的節目，主持人雅潔和魔哥，陪大家捕捉生活裡面的那些曾經很鮮明的時刻，聊出生命當中那些發自內心的共鳴。而且每集都有原創歌曲，陪你唱出回憶心事。每個星期三下午四點，不見不散。 https://fstry.pse.is/7ykwpr —— 以上為 Firstory Podcast 廣告 —— 其實人都是單獨個體 人生第一個課題 就是要先學會跟自己相處 然後再學習跟家人、鄰居、朋友、同學 有些人喜歡自己獨處 有些人則喜歡大家一起熱熱鬧鬧 放諸家庭、朋友圈、公司同事群等等 不管什麼狀態 只有自己認同，覺得舒適， 才能減少孤單，創造屬於自己的歸屬感 - 如果想要支持我們的節目 也歡迎點按下列網址抖內我們哦 https://open.firstory.me/join/lawrenpi Powered by Firstory Hosting

本集重點只有一個 一定要給媽媽做菜「情緒價值」 人都需要被鼓勵的！！ 而且其實媽媽做家事也是挺辛苦的 所以如果日常搜尋到一些好撇步 也可以多多分享給媽媽 或是帶著媽媽一起嘗試 也是一種家人間的交流哦 多多益善吧 - 如果想要支持我們的節目 也歡迎點按下列網址抖內我們哦 https://open.firstory.me/join/lawrenpi Powered by Firstory Hosting

This episode we continue with the Jinshin War.  This episode we follow Prince Oama on his dramatic escape to the east:  From Yoshino he dashed through the mountains, through Iga and over to Ise.  In so doing he secured both Suzuka and Fuwa--areas that would be important chokepoints throughout Japan's history.   For more information, check out our blogpost at: https://sengokudaimyo.com/podcast/episode-130 Rough Transcript Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua and this is episode 130: Jinshin no Ran, Part II:  Gathering Stormclouds.   The soldier on watch was doing his best to keep alert.  The night shift was never pleasant duty, and it was even less pleasant out here in the mountains.  There were plenty of sounds in the night—birds and animals out in the darkness—but rarely was there much actual action.  At least the sky was clear, with only the occasional cloud. Guarding a post station was hardly the worst duty in the world. There was a decent amount of traffic: after all, they were along one of the major routes between Ise and Yamato.  But at night, well, who wanted to try and navigate the mountain roads?  That was a great way to fall into a river and drown, or get lost in the woods, unable to find your way back to civilization. It must have been a shock when he saw a light in the distance.  There were almost always a few fires somewhere in the village, but most of them were out or covered at this time of night, with the exception of the odd torch.  But this was something more.  At first the guard thought it was just his eyes playing tricks on him.  And then he wondered if it was some kind of mountain spirit—he'd heard of ghost parades that could come and take people in the night.  He shivered, and instinctively checked his own torch to ensure that it was burning well and bright.  Indeed it was. It took him a little time for his eyes to adjust again to the darkness, but now, sure enough, he saw the torches coming—and not just one, many of them, and he could now hear the faint metallic clank of metal on metal.  He then heard a faint sound like a tight rope being suddenly plucked.  It only just started to dawn on him what was happening when the first arrows started to rain down on his position. They were under attack!   Welcome back.  This episode we are continuing with our coverage of the Jinshin no Ran—the Jinshin War of 672—and if you haven't already, I highly recommend you start with episode 129, where we talk about some of the background for what was happening.  That said, let's do a quick recap to bring us up to speed on where we are.  And then we'll dive into an account of an absolutely unbelievable journey, which is impressive for multiple reasons, but mostly for the speed at which it was able to take place. So as you may recall, Naka no Oe, aka Tenji Tennou, passed away at the end of 671 after months of illness.  After falling ill, the Chronicles tell us that he offered the state to his younger brother, the Crown Prince, Prince Ohoama, but Ohoama was warned that it was a trap, and as such, he turned down the offer.  Instead, he retired from his position to become a monk, and left for Yoshino, taking half of his household with him.  With Ohoama retired, Naka no Oe's son, the 23 year old Prince Ohotomo, took the throne. After Naka no Oe's death, Ohotomo effectively ruled Yamato from the Ohotsu palace in Afumi, running things along with the ministers of the left and right, Soga no Akaye and Nakatomi no Kane, and other high ministers.  Though the Nihon Shoki does not acknowledge it, Ohotomo is thought to have been a formal sovereign, in deed if not in name, at this point.  Much later, he would be given the posthumous name of “Koubun Tennou”. It would seem that Ohotomo and the Afumi court had misgivings about Prince Ohoama's promise to retire from the world and not challenge the throne.  The Nihon Shoki recounts that they began to make subtle preparations for a conflict, including levying men to build Naka no Oe's tomb, but issuing them weapons instead of tools.  They also set up checkpoints along the road from the court in Ohotsu down to Asuka—the main route to where Ohoama was residing in Yoshino.  And then, finally, someone told Ohoama that they were no longer allowing Prince Ohoama's people to cross the Uji bridge to bring him and his household supplies. Prince Ohoama was not going to sit idly by while the Afumi court gathered up enough forces to claim he was doing something treasonous and then march on him in Yoshino.  And so he sent one of his trusted vassals to the east to seek support.  Meanwhile, he himself was making ready to move.  There was just one more thing before setting out:  seeing if he could get posting bells.  This was sparked by the words of one of his advisors, who suggested that they should be careful.  They did not have many soldiers in Yoshino, and they had already sent out a general like Woyori to start raising troops in the East.  At the same time, if the Afumi Court was also maneuvering, it was likely that they would have sent words to the various post stations to bar the roads and prevent any movement. As such, Prince Ohoama decided to send several messengers to ask for Posting Bells, so that Ohoama and his men could make use of the official horses at the various post stations, allowing them to travel much more quickly and freely.  However, it was not clear if such orders had come and, if they had, where the local government officiallys might place their loyalty. Of particular importance was the case of Prince Takasaka, who was in charge of the Okamoto Palace, and thus the governance of the ancient capital. He would be the one to grant posting bells if they were to receive them.  If he provided the bells, then Ohoama and his party could assume they would have little to no trouble making their way East. And so Prince Ohoama sent his evnoys to the Okamoto palace.The messengers requested posting bells, but Prince Takasaka refused to issue them.  This sent a clear message to Prince Ohoama:  the Afumi court had no intention of letting him and his household have free access to the roads, and the local officials in Asuka were not going to provide any support.  In fact, Prince Takasaka now knew that Ohoama planned to travel, and if he wanted to, Takasaka could likely raise troops to try and stop Ohoama from leaving.  At the very least he would no doubt be sending a swift horse to Ohotsu to inform the Afumi court.  Ohoama and his followers would have to hurry if they wanted to do anything. And so, on the 24th of the 6th month, the same day that he got word back about the posting bells,  Prince Ohoama made the decision to move.  He and his entourage left quickly—he didn't even let anyone saddle a horse for him or prepare his carriage.  He just started to head out on foot on a journey to the East – and keep in mind that everything I'm going to describe in the next few minutes happened over the course of one night, truly an epic journey for Ohoama and all of those with him..  The Chronicles lists about 20 men and over ten women who originally set out with Ohoama from Yoshino, including his wife, the Royal Princess Uno no Sarara, daughter of Naka no Oe.  She wasn't walking, however—she followed a little behind in a palanquin, or litter, carried on poles.  I do wonder if those carrying the palanquin are among those mentioned, or were they servants or even enslaved persons who weren't considered worthy of note. The path they traveled wound its way through the mountains.  Streams and rivers had carved channels and valleys into these mountains.  People had settled these areas, and created paths through the wilderness.  Now, the valleys were fairly well populated, with roads connecting the communities that had grown up in the nooks and hollers. These facilitated trade through the mountain communities and between the eastern and western sides of the Kii peninsula, but even still, it was difficult terrain.  Unlike roads in the flat plains, the width of the roads in the mountains would have been constrained by steep mountainsides and the natural twists and turns of the valleys.  There may have been rope or wooden bridges that they had to cross, as streams constantly flow down the hill sides to the river below.  This route would make it much easier to avoid any official Afumi forces that might have been sent out, as those would likely be sticking to the main roads, but there were still government outposts along the way.  If these outposts proved loyal to the Afumi court, they could raise the alarm and send a messenger on horseback, who could likely flee much more quickly than Ohoama's men could follow.  And if Afumi learned that Ohoama was on the move, they could quickly mobilize their forces, secure key strategic points, and Ohoama's mad rush would be for naught.   The path Ohoama chose would lead from Yoshino, through the valleys, up through Iga, and then over to Suzuka, in Ise—modern Mie prefecture.  The journey was long and it wasn't going to be easy, but they needed to move quickly. Speaking of which, since Ohoama was traveling on foot, one of his men, Agata no Inukahi no Ohotomo, gave Prince Ohoama his own horse to ride.  Oh, and in case you are wondering: There are a lot of people named “Ohotomo” in the narrative, not just the Prince, Ohoama's nephew and rival for the throne.  Sorry, it was apparently a somewhat popular name AND it was also a clan, or uji, name as well.  I'll try to distinguish some of them in the podcast blog page. The party hadn't traveled far when Ohoama's own carriage—or possibly a palanquin, like his wife's—showed up for him, so I assume Ohotomo got his horse back, but they were still constrained to the speed of their slowest member, and I doubt that the mountain roads were all that wide and flat—most likely just the opposite. The group journeyed upstream along the Tsuburo river and eventually made it to Aki, in the area of Uda, due east of Sakurai and Mt. Miwa.  Here they were overtaken by two men, known as Ohotomo no Muraji no Makuda and Kibumi no Muraji no Ohotomo, both hurrying on from the Yoshino Palace. Makuda had been at the Afumi court, but word was starting to spread there that there was going to be some kind of move against Prince Ohoama, so he and his brother, Ohotomo no Fukei, had feigned illness and returned to their home in the Asuka region.  Once there, Makuda had made straightaway for Yoshino, only to find that Ohoama was already on the move.  Ohotomo no Fukei, on the other hand, chose to stay in the area of Asuka and see what he could do there.  He was looking to see what kind of forces he could raise in the ancient capital region.  We'll learn more about him, later. It was also in Aki, apparently, where they met Hashi no Muraji no Mate, who was from the Department of the official rice fields.  Even though he was a government official, he was a supporter of Ohoama and his cause, and so he supplied Ohoama and his people with food for their journey. Just north of the Aki fields they came upon Kammura—thought to be near modern Kaguraoka—where the Yoshino forces conscripted 20 hunters into service, almost doubling their numbers, and now they at least had some weapons with them.  Prince Mino, and presumably his men, also joined forces with Ohoama and his party—their ranks were starting to grow. In Uda, they were no doubt glad of any assistance, and at the government offices in the village of Uda itself, they were also warmly welcomed.  There they found 50 pack-horses that were laden down with rice meant for the hot baths at Ise.  The rice was discarded and Ohoama commandeered the pack animals so that his forces could ride, rather than walk.  Nonetheless, it was still a long way to go.  Indeed, night was approaching by the time they reached Ohono—likely the modern area of Muro-ohono and Ohonoji, along the Uda river.  They didn't want to stop, but it could be treacherous trying to navigate in the mountains in the dark.  What they needed was a light source.  And so we are told that they pulled down some of the fences of nearby houses and created makeshift torches to light their way.  Thus they were able to continue on until they reached the town of Nabari at approximately midnight. Nabari was not quite so friendly.  It was the home of a post-station, which had a duty to report things to the Afumi court.  Ohoama and his men arrived with their torches and in the middle of the night they attacked and set fire to the post station.  One can only imagine how surprised those manning the station must have been.  Presumably Ohoama's party took any horses and provisions, both for their own use and so that they couldn't be used against them.  To those members of the village that were woken up and who came out to see what was going on, Ohoama's entourage proclaimed that Prince Ohoama was heading east and that people should join them.  More specifically we are told that he said that the “Sumera no Mikoto” was on his way to the East Country. I want to pause here a moment, because there are some that say that this was the first use of the term “Sumera no Mikoto”, or, as we more commonly read the characters today, “Tennou”.  At the very least we believe that the term “Tennou” may have first used in this time period—though I do wonder about it being used in this particular instance.  I'll come back to this at the end, but for now, let's get back to the story.  So Ohoama announced to the people that he, the sovereign—for he had declared himself as such—was heading to the Eastern lands, and he invited anyone who wished to join him.  Nobody took him up on his offer, however.  It must have sounded crazy.  Ohoama had swept in at midnight, his forces carrying torches, and had attacked the post station, the symbol of the government in their midst.  I imagine that the people wanted little to nothing to do with any further conflict if they could help it. Continuing on in the darkness, Ohoama and his party came to a river—probably the Nabari River.  The Chronicle refers to it as “Yokokawa”, a term that shows up multiple times, and means something like “side river” and I suspect it was just the name for a river that ran alongside the fields or something similar.  As they were crossing, a dark cloud spread across the night sky for over 10 rods—about 100 feet.  Ohoama kindled a light and took a look at a geomantic rule to determine what it could mean.  This “rule” was possibly a type of stick or even a kind of compass-like device with a square bottom and round top, indicating the heavens and the earth.  He announced to everyone that the cloud was an omen that the country would be divided into two parts but, ultimately, their side would win out. One can only imagine how tired and worn out everyone was at this point, but apparently this urged them onward.  They reached Iga, where once again, they attacked and set fire to the posting station. Now getting through Iga must have had Ohoama's head on a swivel.  After all, Prince Ohotomo's mother was apparently from that region – he was the Iga Royal Prince, after all - so it would be understandable if people were loyal to him.  Fortunately, for Ohoama, he had his local supporters as well.  In fact, Joan Piggot points out in “The Emergence of Japanese Kingship” that Ohoama may have had a surprising amount of support from the various local elites.  Remember that the policies that Naka no Oe and the court had put into place had given power to court appointed officials at the expense of the traditional local elites.  So it may have been that those traditional local elites were more inclined to assist Ohoama against the Afumi Court, while those appointed officials, such as those who were managing the post stations, were more likely to swing the other way, since their positions and their stipends were directly reliant on the court's good graces.  This seems to have been the case in this instance, around Nakayama, in Iga, where we are told that they met with local district governors who had heard that Ohoama was on the move and who had raised several hundred men in support of his cause.  Now their ranks really had grown—compared with the relatively small group that had first set out from Yoshino the previous day, there were now hundreds of men on the march. Ohoama's forces finally arrived at the plain of Tara, or Tarano, by dawn, and with the sun coming over the mountains they briefly stopped for a moment to catch their breath and eat something.  They had just marched through the night—a distance of approximately 70 kilometers, or 43 and a half miles.  That included stops to attack and set fire to two post stations along the way, and much of the journey early on was done on foot.  During that march, their ranks had grown tremendously.  This is an incredible feat, especially with much of it being accomplished at night. Let's also quickly discuss those extra troops that had come to his banner.  Remember that prior to this, Prince Ohoama had sent messengers ahead to Mino and Owari to try and raise forces in those areas.  They had likely traveled these same roadways, and told  any allies they had to prepare.  So while the forces were raised quickly, there were no doubt some logistics that went into it. After a brief rest, the army was back on their feet, heading to Yamaguchi—modern Tsuge city.  Here Ohoama was greeted by his son, Prince Takechi, who had come from Afumi down through Kafuka—modern Kouka, aka Kouga.  He had brought several other men of his own, and presumably soldiers as well. The entire party crossed Mt. Miyama and into Suzuka, in Ise, where they were joined by the provincial governor, Miyake no Muraji no Iwatoko; Deputy Governor, Miwa no Kimi no Kobuto, and the magistrate of the famous hot baths, Tanaka no Omi no Tarumaro, among others.  That same morning, they set a troop of 500 soldiers to guard the pass.  After all, it would do them no good to have a government force suddenly appear behind them.  Also, you may recall that Ohoama's request to his allies in Mino was to take the Fuwa pass, in the north—the area more popularly known today as Sekigahara.  So now, with both the Suzuka and Fuwa passes under Ohoama's control, his forces controlled access to the Eastern countries.  The only other viable route, at least if you didn't want to get lost in the mountains, was to take the road to the north, through Koshi, and that was going to be a slog around or over the Japan Alps. So a garrison was left as a rear guard, but the troops who were not staying to guard the pass continued, turning northwards.  By sunset on the 25th day of the 6th month of 672, they had reached the foot of Kahawa Hill.  Here, Ohoama's consort, Princess Uno no Sarara, asked if they could take a break.  She was not exactly used to this kind of travel, and even riding on a palanquin, she was exhausted and fatigued.  As they looked to the sky, though, it was clear that dark clouds were gathering.  So they cut their rest short and pushed on, hoping to make it to the government offices at Mie—likely meaning modern day Yokkaichi city. Sure enough, as they continued to march, the heavens opened with a thunderstorm pouring down on them.  The entire army was soaked to the bone.  Cold and wet, when they did get to the government center or Mie district, they deliberately set fire to an entire building just so that the troops could try to warm themselves a bit.  Those who had set out from Yoshino had marched over 122km, or 75 miles, including over 700 meters of elevation up and 800 meters down.  Checking a map of the route, it suggests that a person walking it, today, without any breaks, would take around 28 hours to complete the trip, and indeed, Ohoama's took roughly one and a half days.  That includes time for their assaults on the various post stations, and a brief rest at the Tara fields.  Now, granted, they had procured horses for parts of that, and many of the soldiers had not necessarily been there since the beginning, but it is still an incredible feat, when you think about it.  I'm honestly surprised that it doesn't get more of a mention in various historical contexts.  Then again, we are still well before the age of the Samurai, which is the period most martial historians typically examine. So that night, as they were settling in at the Mie government center following their amazing dash across the mountains, word came from forces at Suzuka:  Prince Yamabe and Prince Ishikawa had apparently come to offer their allegiance to Ohoama.  However, as they weren't known to the men, they were held at the Suzuka barrier until someone could verify.  Ohoama sent Michi no Atahe no Masubito to go fetch them and bring them to him. The following morning, Ohoama worshipped towards Amaterasu on the banks of a river in the district of Asake.  Thinking about it, I'm not sure if they meant that he worshipped south, in the direction of Ise Shrine, or if he worshipped east, the direction of the rising sun.  The exact direction doesn't entirely matter, but I think we will come back to this, as it would have consequences later on. Later, Masubito returned from his errand, catching back up to the army, which was continuing on its way.  It turns out that it was not Princes Yamabe and Ishikawa that Masubito had found at Suzuka, but instead  Ohoama's own son, Ohotsu, who had come along to join his father.  I presume he had been traveling under a false name in case he ran into men loyal to the Afumi court.  He was followed by a number of others, including a list of names which I am not going to go over here because it wouldn't mean all that much.  Suffice it to say that the Chroniclers were doing their best to make sure that various families were remembered for what they did. Now just as Prince Ohotsu was joining the main force, Murakami no Woyori arrived with word that 3,000 Mino troops were mobilized and currently blocking the Fuwa Road.  You may recall that Woyori was the one that Ohoama had sent to Mino for just that purpose, scouting out the lay of the land. Ohoama sent Prince Takechi ahead to Fuwa to organize the forces there.  Then he sent two others to mobilize troops along the Tokaido region, and two others were sent into the mountains to levy soldiers from the Tousando region.  As a quick reminder: the Tokaido was the eastern sea highway, while the Tousando, the Eastern Mountain Road, went through the middle of eastern Honshu, through the more mountainous regions.  Together, these two routes would have pulled from the most populous regions of the east. As for Ohoama, he took up residence at the government center in Kuwana, where he spent some time resting for a bit. Now just as Ohoama was building up his forces, so, too, was the Afumi court.  As soon as word made it to the capital that Ohoama was on the move, chaos ensued.  Many people fled the capital, some heading to the East, perhaps to join Ohoama, while others went to hide in the mountains and marshes until all the chaos was over and the dust settled.  The young Prince Ohotomo asked the ministers what he should do, and they recommended that he immediately set out with cavalry to pursue Ohoama and catch him before he could assemble too many troops.  However, he decided not to heed their advice, instead opting to assemble an army of his own, to add to the soldiers that had already been levied.  He sent Ina no Iwasuki, Fumi no Kusuri, and Wosaka no Ohomaro to the East country, while Hodzumi no Momotari, his younger brother, Ihoye, and Mononobe no Hiuga headed to the Yamato capital—which is to say Asuka.  Ohotomo also sent Saheki no Wotoko to Tsukushi and Kusu no Iwate to Kibi, all with orders to levy troops.  He gave Wotoko and Iwate special instructions, since there was some concern that neither Tsukushi nor Kibi would be compliant, as they both had been supported by Ohoama and may feel ties to him.  So if the leaders of either of those areas were to resist, Wotoko and Iwate were authorized to execute them for treason. As Iwasuki, Kusuri, and Ohomaro headed east, they traveled around Lake Biwa and were headed to the Fuwa pass, not knowing that it was already controlled by Ohoama's forces.  Iwasuki, however, was cautious.  He realized that they might be ambushed, and so he held back from the main group.  Sure enough, he was right:  Kusuri and Ohomaro were ambushed and captured, at which point Iwasuki fled, barely escaping. The following day, Prince Takechi sent a note to his father asking him to move closer to Fuwa, so that they could better communicate with the front line.  Ohoama headed out, but left Princess Uno in Kuwana, which was well situated between Fuwa and Suzuka, and was likely far enough from the front lines to ensure that it wouldn't be disrupted by skirmishes at the passes.  As Ohoama then traveled through Wohari, the governor, Chihisakobe no Muraji no Sabichi, also joined him with a force of 20,000 men.  Ohoama had them divided up and set them on roads to various places as needed. Ohoama finally reached Nogami, just on the eastern edge of modern Sekigahara.  This is near where Tokugawa Ieyasu would eventually make his first camp as well, at his fateful battle here just under a thousand years later.  At Nogami, Ohoama would set up his headquarters, Nogami no Miya, or the Nogami Palace.  Meanwhile, Prince Takechi would handle the troops in the main part of the area near the pass, known as Wazami.  As Ohoama reached Nogami, Takechi came to conference with him.  He noted that there had already been an altercation—they had taken prisoners, who claimed that they were actually headed east to raise troops for Ohoama, but given that they didn't know who they were AND that Iwasuki had fled back towards Ohotsu-kyo suggested that this was not exactly the case. Following that incident, and a fair amount of speechifying, Ohoama eventually placed Prince Takechi formally in charge of the army, presenting him the gift of a saddle-horse.  Takechi went back to his camp at Wazami.  That night, a severe thunderstorm broke out.  Ohoama prayed that if the kami favored his case, they would make the storm abate, and immediately the thunder and lightning stopped. The next day, on the 28th, Ohoama traveled over to Wazami to review the troops and check on the military arrangements, before returning back to Nogami.  He likewise went out the following day, issuing commands through Prince Takechi, and then returned again to Nogami. At this point, soldiers were likely on their way from the Eastern provinces and elsewhere.  On the one hand, they wanted to wait and make sure that they had all the troops they needed.  But on the other hand, they didn't want to wait too long.  The Afumi court was likewise building up its forces, and the longer they waited, the greater the chance that they could dig in and entrench themselves.  Something would have to happen, soon. But that something will have to wait for the next episode.    Before we finish, though, I do want to come back to something:  the title “Tenno”, or “Sumera no Mikoto”.  Up to this point, evidence suggests that the term used for the sovereign of Yamato was not “Tennou” as we know it today, but instead was the term “Oho-kimi”.  “Oho-kimi”, or basically the “Big Kimi”—something like the primary lord—was the one lord of lords of Yamato.  But that was probably something based on local concepts of governance.  With the introduction of new ideas of governance, many based on the Han and Tang dynasty models, we see a shift in the terminology. There are poems that come from the era of Naka no Oe—Tenji Tennou—that use terms like “Huang” (皇) and “Di” (帝)—“Kou” and “Tei” in Japanese.  These are imperial terms from the continent.  At some point, however, we see that they use “Tian” (天) and “Huang” (皇).  “Tianhuang” becomes “Tennou” (天皇) when read in Japanese, and it critically utilizes the character “Tian” for Heaven.  Interestingly, this does not appear to be a term that was ever commonly used for rulers in the area of modern China.  I seem to recall that it was used here and there, but not with any frequency.  There is some thought that it may have been pulled from a term for the north star, or pole star, which sometimes used the term, I suspect referring to that star as the Heavenly Ruler—the star that the heavens themselves were focused on. For a variety of reasons, we see a particular emphasis on Heaven, and on Amaterasu, in the decades following 672, and it is thought that this is all connected.  And so it is generally from some time here, in the late 7th century, that we can probably start to refer to the sovereigns as “Tennou”. Although, it is unclear to me if the authors of the Nihon Shoki pronounced it like this or not, later glosses given for the characters in Japanese is “Sumera no Mikoto”, the kun'yomi, or Japanese reading.  The problem is that the Nihon Shoki projects this term back to the very beginning of the narrative, with “Jimmu Tennou” being the first.  However, we have some evidence that the earlier term was, as as I said before, “Ohokimi”.  For many years, there was an idea that the term “Sumera no Mikoto” first appeared in the era of Toyomike Kashikiya Hime, aka Suiko Tennou, probably because that is when Buddhism and continental studies really seem to kick off.  However, there really is no evidence of its use then, and it seems that more scholars today place its use in the late 7th or early 8th century. So there is the possibility that this title was first used by Ohoama, as some claim, when he declared that the “Sumera no Mikoto” or “Tennou” was heading to the Eastern countries.  Of course, that could also just be dramatic license by the Chroniclers, who were less concerned with what, exactly, he said and more concerned with the meaning of it all.  We've also known them to swap out older terms for those in use in the 8th century, updating the narrative. Regardless, I think that about this time we can start to refer to the sovereigns of Yamato—and eventually Japan, or Nihon, another somewhat controversial term—as “Tennou”, or “Sumera no Mikoto”, from about this period.  I'll probably still use the term “sovereign” in general, and I'll try to avoid the term “imperial” for anything prior to the 19th century, when it became a standard English translation.  After all, Empires were the rage—Chinese, Ottoman, British, Austrian, French, Spanish, you name it.  Everyone had an empire, and so Japan, following that model, must also have been an “empire”.  Even today, it is officially the “Imperial Household” and that is the official translation. However, I want to be cautious about using that translation too early, however.  The institution of “Tennou”, while modeled on the Tang dynasty, took on its own character.  As such, I think that it is best to avoid the term for now, because it really was its own thing, and I don't want to conflate too many foreign concepts of “emperor” with the idea of the Japanese ruler. As for the term “Sumera no Mikoto”—it does not appear to me that the etymology of this term is clearly known.  One explanation is that “Sumera” is related to the word “Suberu”, to rule.  “Sumera” is also defined as meaning something precious, though I'm not sure if that meaning existed before its use to refer to the sovereign.  “Mikoto” is simply an honorific referring to the sovereign, meaning “royal” or “imperial”.  I suspect that the term “Tennou” came over first, and later it became glossed as “Sumera no Mikoto”, which may have been an earlier term, but we don't have any clear evidence.  Variations do appear in the Man'yoshu, the collection of ancient poems, so the concept was clearly around by the 8th century. Anyway, I think that's enough.  We'll probably talk about it more when we get to the rise of the worship of Amaterasu.  Until then, let's continue with our series on the Jinshin War. Next episode we will kick off with some of the actual fighting and campaigns in Afumi, Iga, and in Yamato.  Until then, thank you once again for listening and for all of your support. 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.

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Join Me on "Wake Up with Miya" as I dive deep with David Whitehead, Truth Warrior and creator of Cult of the Medics, in a no-holds-barred conversation exposing the hidden history of the medical industrial complex.From ancient occult symbols to modern medical tyranny, David reveals how hospitals mirror ancient temples and questions whether practices like organ harvesting and blood donation echo ritualistic sacrifices.Uncover the shocking connections between secret societies, Big Pharma, and global power structures. Is modern medicine a cult designed for control rather than healing?This episode pulls back the veil on suppressed truths, exploring mind control, geopolitical moves like Trump's Iran strikes, and the spiritual battle within us all.

小時候的那些才藝班 畫畫、書法、鋼琴、珠算、心算等等 你參加過幾項呢？ 其實小朋友最欠缺的就是專心 如何引起並培養孩子興趣 讓他可以專注此上 才是最重要 小時候的生活其實是很需要同儕 有同學朋友一起作伴 做任何事情都對味！ 歡迎大家繼續收聽！ - 如果想要支持我們的節目 也歡迎點按下列網址抖內我們哦 https://open.firstory.me/join/lawrenpi Powered by Firstory Hosting

☀️今年夏天，普利司通全包了！普利司通攜手女神李多慧與NISEKO新雪口乳雪糕，共創開心夏季！七月動期間，更換指定輪胎還送NISEKO雪糕或旅遊休閒組✨李多慧還會親臨輪胎館❤️ 包冰涼活動詳情參考

挺你所想！與你一起生活的銀行中國信託行動銀行APP全新推出「交易中安全提示」防詐騙功能開啟後，轉帳的同時也在通話，會自動跳出貼心提醒，力挺你的金融安全防護再進化，交易好安心！馬上下載「中國信託行動銀行APP」 https://fstry.pse.is/7tggyn —— 以上為播客煮與 Firstory Podcast 廣告 —— 你在感情裡有分類帽嗎？ 你的朋友有機會可以成為你的情人嗎？ 每個人對於感情的想法都不盡相同 只要不要去傷害到別人就好 現在想想學生時候的愛情好像更純粹一些 少了一些現實層面的考量 更能把感受放在當下，好好享受愛情的魅力 最後，老人常談一下 當初有多愛這個人，在分手時更要好好處理 雖然可能不愛了，但當初還是自己用心愛過的人 好聚好散，或許多年後還可以回味當時的美 歡迎大家繼續收聽！ - 如果想要支持我們的節目 也歡迎點按下列網址抖內我們哦 https://open.firstory.me/join/lawrenpi Powered by Firstory Hosting

Written by Simon Chadwick⭐Check out our new sister podcast! ⭐Super Silly Stories for KidsHi! Welcome to Super Silly Stories For Kids!I'm Billy, and I'll turn your wacky ideas into a story and read it on my show! The more madcap, the better!You can find us here and all podcast platforms!APPLE: https://podcasts.apple.com/gb/podcast/super-silly-stories-for-kids/id1813628878SPOTIFY: https://open.spotify.com/show/500ATWI2FgtksZnxItd4Hx?si=kldBrFUJR9-H6yvtIsvtJAI upload a new story every Tuesday and Friday! If you want a silly story, leave your ideas in the Apple Review section or email me at supersillystories4kids@gmail.comOkay. Here we go! :)Come and follow more adventures on our animated TV show on Youtube!

－挺你所想！與你一起生活的銀行－中國信託銀行APP超越大升級，眾多好用功能，力挺你的金融需求！趕緊註冊行動銀行，就送OPENPOINT100點。立即點擊連結看活動詳情～ https://fstry.pse.is/7qqwmn —— 以上為播客煮與 Firstory Podcast 廣告 —— 好像一直都沒有好好聊過感情觀 本集來聊聊從曖昧、戀愛前中後到分手時 在當下的想法與處理方式 有時候要不要進入戀愛是需要一點勇氣 也有相對「賭」的成分存在 其實有時候在愛情裡面的博弈也是很有趣 前提是你也對這樣的過程甘之如飴 歡迎大家繼續收聽！ - 如果想要支持我們的節目 也歡迎點按下列網址抖內我們哦 https://open.firstory.me/join/lawrenpi Powered by Firstory Hosting

This episode we look at time and direction and the influence of geomancy--theories of Yin and Yang and a little bit of how people viewed the world through that lens.  For more, check out the blog page:  https://sengokudaimyo.com/podcast/episode-127 Rough Transcript Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua, and this is episode 127: Time and Direction in Ancient Yamato   Officers of the court stood in the pavilion.  The soft trill of water could be heard trickling from one reservoir to the next.  They watched closely, as the figure of a court official, one hand out, pointing at a measuring stick, slowly rose along with the water.  Eventually, the figure's outstretched arm indicated a line with a single character next to it. On cue, one of the officials began to beat the large drum that was nearby.  The rhythm was slow, but deliberate, and the sound was loud, echoing out to the mountains and back, showering the nearby palaces in a layer of sound.  Across the palace, people briefly paused, took note of the number of strokes, and by that they knew the time of day.  Without giving it much more thought, they then went about their business.     This episode we find ourselves partway through the reign of Naka no Oe, aka Tenji Tennou—his formal reign started in 668, but he had been pretty much running things since the death of Takara Hime in 661 and, arguably, for much longer than that.  668, however, saw Naka no Oe ascend the throne in his new palace of Otsu no Miya, officially making him the sovereign.  And although 645 is the year Naka no Oe and others had started the Taika Reforms, it's not wrong to say that  that 668 and the start of Naka no Oe's official reign, brief as it would be, that he finally had the ability to bring it all together and set it into stone. We've talked about many of these reforms before on the podcast, but a lot of them were associated with the continued push to incorporate continental concepts into Yamato society, covering everything from court ranks to how to organize agricultural production.  Of course, there was also Buddhism, which we've covered numerous times, but there were other concepts coming across as well, including ideas about history and writing, as well as ancient STEM—Science, Technology, Engineering, and Mathematics.  This included architects, and new ways of constructing buildings.  And it also meant ways of seeing the world, including things like directions and time.  And this is what I want to focus on this episode, taking a break from the primary narrative to spend some time on what we might call Yamato concepts of science, especially how they thought about the structure of reality organization of time and the universe – their cosmology, as it were.  After all, to better understand the reasoning and motives of people, it is helpful to try and understand how they saw the world, not just for translation—understanding what it means when an entry says something like the “Hour of the Horse” on an “Elder Wood” day—but also for understanding how things actually worked in their eyes.  For instance, the idea of ”auspicious” and “inauspicious” times and directions is something that most listeners probably don't incorporate much into their daily lives, but the Chroniclers and the people of Yamato absolutely did, so understanding concepts like this can sometimes be the key to unlocking why historical people may have taken the actions that they did.  In particular, we'll talk about things like yin and yang, five elements, ten stems and twelve earthly branches, and what all this meant for the Yamato ideas of organizing time and space. A large part of Yamato cosmology is tied to something called Onmyoudou, literally the Way of Yin and Yang, which in the organization of the Ritsuryo state fell under a particular ministry, known as the Onmyo-ryo.  If you've heard of Onmyoudou before, you likely have heard about the “Onmyouji”, practitioners who studied the flow of yin and yang—and who could reportedly do miraculous things with that.  A 10th century Onmyoji, the famous Abe no Seimei, is perhaps the most well-known, with numerous stories about his exploits, which were then turned into a fantastical series of stories by the award-winning author, Baku Yumemakura.  Those were then turned into Manga, movies, and more.  Abe no Seimei is like Japan's Merlin, or Gandalf, at least in the stories. Back to the organization we mentioned, the Onmyou-ryou was responsible for Yin-Yang theory, or Onmyou-dou, which included divination, as well as astronomy, or Tenmon-dou, and calendar making, or reki-dou.  While some of this was based on straight up natural observances, a lot of it was explained through older concepts of Yin and Yang theory.  Today, you might encounter a lot of this in the theories around Feng Shui, and this can also be referred to as “geomancy”, or earth divination.   To give a broad overview of Onbmyoudou and its origins, it is part of a large corpus of concepts focused around a concept of energy known as qi or ki—which forms the basis for a lot of Chinese and Japanese cosmology, or their concept of how the world worked.  Much of this is tied up in concepts that are modernly broadly called “Daoist” or associated with so-called Daoist practices.  That term can be a bit misleading, as strictly speaking, Daoism refers to the teachings of the legendary philosopher Laozi, in his book, the Dao De Jing, as well as works attributed to later authors, like the Zhuangzi. There is some controversy as to when and to what extent this strict Daoism came to Japan.  However, in the broader sense, the category of “Daoist “ practices includes an entire panoply of various folk practices, including concepts of Yin and Yang – and in the archipelago, many of these concepts were imported with the various books that people had acquired on the mainland, even if they weren't strictly tied to Daoist religious practice.  For example, there were aspects that were borrowed by various Shinto shrines, and others formalized into ritual practices under the new government.  And of course many of these became linked to various Buddhist teachings and practices, as well.   But what did this actually look like in concept and practice for practitioners of Onmyoudo in Japan? Let's start with the idea of yin and yang.  One of the earliest references comes from the Zhou Yi, the Zhou Book of Changes, the core of what we also know as the Yijing, the Book of Changes.  Here we see the idea that the universe began with a single force that split into two, and those two forces make up all of creation in one way or another.  Yin and Yang, or In and You—or even Onmyou—refer to these forces, which are characterized as shadow and light, moon and sun, female and male, cold and hot, etc.  So these forces are opposites, but it should be noted that they are not necessarily good or evil.  After all, too cold is just as bad as too hot.  Likewise too much darkness is as blinding as too much light. As most people have seen, yin and yang are often depicted as a circle divided into two comma shapes, with a smaller circle in each.  One side is white with a black circle and the other is black with a white circle.  This is the “Tai Chi” diagram, but the diagram itself doesn't seem to have been depicted like this prior to the 11th century, at least that we are aware. But the concepts are much older.    Now if you've heard of the Yijing, where it came from is something of a mystery.  One theory is that it started as a written account of folk wisdom, and may have even given instructions for things like when to plant and when to harvest, based on changes in various heavenly phenomena.   But overall it is organized into 64 chapters, each associated with a particular hexagram.  Start with a line, that can either be a full line – representing yang – or a broken line representing yin.  Stack three of these on top of one another and you get a trigram.  If you chart out every single possible combination of yin and yang lines, you get 8 unique trigrams, sometimes referred to as the baqua.  Stack two trigrams atop one another and you get a hexagram, a combination of 6 lines that can have 8 by 8 or 64 unique variants.   It's theorized that the Yijing resulted from taking all of the collected sayings or aphorisms and bits of advice and cataloguing and dividing them into 64 chapters, each one associated with a given hexagram. Going further, each line of the hexagram is  associated with particular line in Yijing, and various meanings are ascribed to it and its association.  It's a complex and fascinating system and I don't have time to go into it fully, but I would note that this was used as a form of divination—yarrow stalks or other means of random lot drawing that gives you a binary outcome – zero or one, yin or yang – could be used to determine the six lines of any given hexagram.  This, in turn, would reference a chapter in the Yijing which was then interpreted as a sign as to how to read a given situation that you might find yourself in. What's really important to understanding the worldview of the time is this idea, represented by the hexagrams in the Yijing, that you can encompass everything about the universe by making and cataloging different amounts and arrangements of yin and yang. It's a science, as it were – a systematic approach to understanding the differences in the world by breaking it into component parts.    And if this seems preposterous, consider this:  today we understand that all things are made up of tiny atoms.  And these atoms are all made up of the same material—protons, neutrons, and electrons.  And yet, how those atomic particles combine create atoms with wildly different qualities.  And how those atoms then combine into molecules and so on and so forth describe how we explain everything around us.  So is it really so far-fetched? I'm not saying that we should suddenly start to figure out the measurements of yin and yang in everything, but if we want to understand how the people of the time saw their world, it may be helpful to hold an open mindand understand the assumptions that they were working from and where they came from.  As human beings, we naturally look for connections in the world around us, and this was no exception.  People would observe facts, know how that it worked, and often then would back into the reason for it.  This is a tale told across cultures, and we still see it, today.  At the same time, we've developed structured approaches to test out our theories, empirically. So for the moment, let's leave the trigrams and hexagrams, and talk about another idea that also gained traction as people were trying to figure out how the world worked.  This was the five elements theory also known as Wuxing, or Gogyou, in Japanese.  The five elements in this case are Fire, Water, Wood, Metal, and Earth.  Some may notice that these, along with the sun and the moon, are used in Japanese for the days of the week:  Nichi (sun), getsu (moon), ka (fire), sui (water), moku (wood), kin (metal), do (earth). Buddhists, by the way, also had an elemental system with only four elements,  Fire, Water, Air, and Earth, possibly connected with some Greek influence, and brought along with Buddhist practice.  For now, however, let's focus on the five elements. The idea in wuxing is similar to that of yin and yang in that everything in creation is made up of these five elements in some degree and configuration.  Furthermore, there are creation and destruction cycles.  So fire creates ash, or earth.  Earth gives birth to metal.  Metal creates water—look at a cold piece of metal in a warm environment and see how the water droplets form on it, and imagine what that looks like without understanding humidity and how there could be water vapor in the air.  And then water creates wood, or plants—any farmer could tell you that without water the plants die.  And wood is where we get fire from. Of course, the reverse cycle is the opposite.  Fire eats the wood.  Wood drinks up the water.  Water rusts metal.  Metal tools plough the earth. And Earth can be used to douse fire. Finally, there is another cycle of weakening. ,. Because fire heats and weakens metal, metal chops down wood, the trees roots break up rocks, the earth soaks up water, and water likewise puts out or weakens fire. So the theory went, if these elements make up all matter, these relationships continue on a more complex scale in everything.  So if something was thought to contain a lot of “fire” element, then it would be potentially helpful if you needed “Earth” but destructive or at least weakening to metal and wood.  Properly accounting for these elements was important to achieve the results you were looking for, whatever that may be.   These were the kinds of things that were incorporated into traditional medicine practices, but also applied to auguries or divination about things like where and how to build a building.  Even today, Shrines will sell calendars that help people know the prominence of certain elements, and some folk remedies may look to balance elements, much as medieval European medicine was often designed to balance the four humors that ancient physicians believed were present in the human body. The chart of these five elements and their relationships is something you may have seen.  It is a five pointed star, often inside of a circle.  Of course this is also similar to a western pentagram, though typically drawn with the point of the star up, but it has nothing to do with Christian values or Satan, or anything similar.  Rather, it is just a way to represent these five elements, and you'll see it frequently in reference to Onmyoudou. The elements were used to categorize many different areas into groupings of five.  This includes grouping the various directions into five directions.  Of course, you may be wondering about that, since most societies usually mark four cardinal directions, and in this case, they did the same, but added the fifth as “center”.  And so you get things like the north is water.  It is related to cool, or cold weather.  It is represented with the color black. To the south, opposite of the north, is fire.  It is hot, and the color is red.  Of course, this probably doesn't take a huge leap to see the connections they drew: since these civilizations are in the northern hemisphere, the farther north you go, the colder it gets, and the farther south you travel, the warmer it gets, generally speaking, at least until you reach the equator. Meanwhile, the west was related to metal, and the color white, while the east was related to woods and forests, and the color…. Blue.  Alright, that last one, in particular, probably doesn't make sense to a lot of us.  After all, we likely associate blue with water, and wood, or trees, would be associated with brown or, possibly, green.  Well, in this case, it goes beyond that.  The north is water, but it is also associated with darkness—shorter days in the winter, and things like that Sothe association of north with black makes sense, but many also look at the ocean and don't necessarily see it as “blue”, or dark or even black, like Homer's famous “wine-dark sea”. Furthermore, although they have a word for it (midori), “green” was not a primary color in Japan, instead  considered more of a shade of “aoi”, or blue.  Even today they refer to a “green” traffic light as an “aoi shingo, not “midori” shingo.  So if you asked someone in the Asuka period to describe the wooded hills and fields, they would have likely used “aoi”.  And of course, we are missing the fifth element.  In the center we have the element earth and the color yellow. A lot of these different concepts were brought together during the Han period, when they were trying to syncretize all of the various philosophies and attempts to describe the world and bring them all together into a single system.  This meant that the Yijing, the wuxing theory, and others were mixed together with various other philosophies and theories of how the world work.  Things like the Shanhaijing, the Classic of Mountain and Seas, along with stories about immortals, the Queen Mother of the West, and more were all rolled together, and basically assumed to be true.  This included various real-world observations.  Therefore, there were many attempts to try and reconcile these various theories together. One of the other concepts, which we've discussed before, was the system of ten heavenly stems and the twelve earthly branches.  We've mentioned this before regarding the sexagenary style of counting the years, but we'll recap here.  The ten heavenly stems and the twelve earthly branches are concepts that go back to at least the legendary Shang period, and even show up in various bronzes Andit wasn't until later that they would be associated with other ideas.  The ten heavenly stems were each associated with one of the five elements, with each element being represented by a greater and lesser, or elder and younger, stem.  And then each of the twelve earthly branches were associated with animals—what we often call the Chinese Zodiac. We talked about how this applied to the calendar, in that it was used to track years in 60 year cycles, but also it was used to track days of the year.  The twelve earthly branches were also used for earthly directions.  The first, the rat, was in the north, and the order continued clockwise to the east, the south, west and then back to the north.  Now this means that the four cardinal directions—north, south, east, and west—all match up nicely with one of the twelve earthly branches, but as for northeast, southeast, southwest, and northwest?  Those were all combinations of two branches.  So, for instance, the northeast was a combination of the ox and the tiger, or ushi-tora. Speaking of eight directions, where have we also heard the number eight come up recently? That's right: the eight trigrams, or bagua.  So each one of those trigrams, each representing a different concept, got associated with a direction as well.  This makes it easier to see where practices of geomancy came from.   You had a system with complex, overlapping associations between concepts and the physical world, and in the Tang dynasty, they used all of this  to understand not only  how things had happened, but also how the world would be in the future—in other words, they tried to use it to make predictions.  Hence the “mancy”. In the Yamato state, all of this became an official part of the government under the Onmyoryou: a branch of the government whose job is to make observations and figure things out from there, for the good of the state and the people.  They made observations of the heavens to figure out how the calendar should be aligned—which months should come at what time, and when there should be “leap months”, or intercalary months, to keep various astronomical phenomena in the correct seasons, which were also further divided up into 24 periods.  They also kept track of the movement of bodies like the various planets, because those planets were also assigned values, and thought to affect the flow of energy within this framework.  And so comets, storms, eclipses, and more were all important because of the theory that everything in the heavens impacted and were reflections of how things were happening on the earth.  Similarly, these various discussions of white animals and other omens were likely captured and catalogued by these officials as well, attempting to figure out what they meant. All of this also influenced things like how palaces, buildings, and even capitals, would be built and laid out.  For the palace, it was important the the sovereign be in the north, looking south.  In fact, many maps would have south at the top because that is how a sovereign would be viewing it, were it stretched out before them.  And one would need to consider various features, including mountains and streams, as all of those things carried various meanings, but it wasn't as simple as just finding the one thing that could affect a person.  As they observed differences they would also have to catalogue what happened and try to determine what the cause could be, based on their understanding of the world.  And in the archipelago this would also include an understanding of Buddhist and local kami-based wisdom and knowledge as well. One of the things in the Chronicles that inspired this episode was something I actually mentioned last time,  a record from 666  talking about Chiyu, a Buddhist priest of the Yamato no Aya family, who presented a south-pointing chariot to the sovereign, Naka no Oe.  this appears to be the same Chiyu from a similar record in 658, which also refers to him building a south pointing chariot.  So did it take him eight years, or is he just now presenting it to the sovereign?  And what, exactly, is a south-pointing chariot? Well, as the name implies, a south-pointing chariot is a two-wheeled chariot that always points south.  More appropriately stated, it is a wheeled device with a figure on top, much like a weather vane, which always points south.  This is usually described as the figure of a person or an official pointing in the appropriate direction.  This was a mechanical, rather than a magnetic compass. As the chariot, or carriage, is wheeled around, the two wheels spin.  The wheels themselves are independently connected to a series of gears.  If the wheels spin at the same rate, then their movement cancels each other out.  However, if one wheel turns more than the other, then it will cause the figure on the top to rotate.  Of course, as the chariot turns to the right, the left wheel, traveling along the outer diameter, will travel farther than the right.  This will cause the figure to turn counter-clockwise to the left, but from an outside observer's perspective, it will continue to point in the same direction, even as the chariot itself turns.  Turning to the left would cause the opposite effect. Though it may have been used earlier, there appears to be reliable written evidence of a South Pointing chariot starting from the third century.  The first one was based on much earlier stories of a similar device, but it is unclear if it was a chariot, some other device, or even just a legend that was told as historical fact.  From the third century on the design appears to have been continuously improved upon. I should point out that all we have is descriptions—we don't have any actual south pointing chariots, let alone diagrams showing how the mechanisms worked.  There is the possibility that it used a kind of differential gear to work automatically, but we don't have any actual evidence.  There are other theories that it may have required some kind of manual switch, so that it would attach to one wheel or the other as needed.  That would require that the chariot be moving in either a straight direction or turning in one particular direction, which seems rather unwieldy. I noted some of the problems with this, and even moreso in a place like Japan, where 70% of the terrain is mountains.  Up and down hills, along paths that are likely anything but the smooth, paved surface we have for roads today—and even those have plenty of irregularities and potholes that could throw off any such device. And if you want to use it for any real distance, then you have to factor in other things, including the curvature of the earth.  After all, with the earth being a sphere, any chariot traveling due west to east or east to west, other than at the equator, would have one wheel traveling farther than the other one.  Granted, at the scale we are talking about, it probably is all but negligible, and the rough terrain and simple slippage of what were most likely wooden gears probably entered a lot more variability than the earth's curvature. One of the other issues is that the chariot only points “south” if you set it up to do so.   And if you know that, well, why do you need a south-pointing chariot?  Ultimately, it seems that this is more of a novelty item, good for impressing crowds and demonstrating some engineering principles, rather than an actual, useful invention.  After all, it was forgotten about and recreated multiple times, often centuries apart.  Had it been a truly useful invention, it probably would have been kept in constant use.  Meanwhile, I suspect that there were a fair number of farmers and others who knew that you could more easily and reliably use the sun and stars, as long as the weather was clear. There is also some evidence of an understanding of magnetic compasses since at least the 2nd Century BCE.  Early Han sources suggest that a spoon made of naturally magnetized ore could be placed on top of a polished bronze surface, and it would align itself north to south.  We don't have any actual surviving examples, however—there are later versions that you can find, where the plate is divided up into various directions, and then a magnetized “spoon” is placed on top, but nothing has actually come from Han tombs.  Furthermore, this seems to mostly be for geomantic purposes.  A more practical compass, with a magnetized needle, seems to have been developed by the 11th century, which could then be used for actual navigation. By the way, the “spoon” as a compass pointer may be in reference to the “Big Dipper” constellation, which was envisioned as a spoon, or ladle, in shape.  The seven stars were often used in geomancy, likely because of their importance, at least in the northern hemisphere, of pointing to the north.  So there's some thought that the “needles” of these early compasses weren't litterally  spoon shaped, but symbolically representive of the Big Dipper or the Northern Ladle.  Quick astronomy lesson, here.  If you are in the northern hemisphere, particularly from the 35th parallel to the north pole, you can see the seven stars that make up the constellation or asterism we know as the Big Dipper.   In English we sometimes also refer to this as Ursa Major, though technically the familiar seven stars are just a part of that larger constellation.  In Japan, the same constellation is often referred to as Hokuto Shichisei, the Seven Stars of the Northern Ladle.  It can be seen further south, but parts of it may dip below the horizon during the autumn season. It is important for several reasons.  One is that it is made up of particularly bright stars, which you can generally see even when other stars may not be visible.  Second, its distinctive shape lends itself to being easy to find in the sky.  And finally, if you draw a line between two of the stars at the end of the “cup” of the ladle, you can follow that line to find Polaris or hokkyokusei, the north star, which means you know which direction is north- and once  you know that, you can use it to figure out any other direction.  And Polaris is less than a degree off of true north, making it even more accurate than most magnets, as the magnetic pole can be quite different, depending on its current position, and magnetic north changes over time as the magnetic field around the earth fluctuates. That said, this was not necessarily the case in ancient times.  Four thousand years ago, the star closest to true north would have been the star Thuban, in the constellation Draco, a star that most of us probably haven't heard of.  Polaris, in the constellation Ursa Minor (the Little Bear, also known as the Little Dipper) apparently took over as the north star around 500 CE.  However, even before then, the mouth of the dipper could still be used to indicate north.  In fact, if you draw a line between two of the stars in the back of the constellation, then you also end up finding Thuban.  So even if the north star itself wasn't accurate, finding the dipper would still help you orient yourself, especially if you can find true north during the day and then compare that with the constellation at night. Which helps to understand why astronomy, or Tenmondou, was so important in the Onmyouryou.  Though it wasn't just a study of stars, but of the way of the heavens in general.  And the changes in the heavens, brings us to another important concept—the flow of energy across the seasons.  From the bright days of summer, filled with sunshine and yang energy, to the dark yin energy of winter's long, cold nights. It wasn't enough to just know what happened, and where, but when was also important. Obviously you need to know when to sow seeds, flood the fields, and harvest the rice.  Beyond that, though, you have other concepts, such as how the the day and hour of an event could be symbolically important. And of course, all of these had their own associations with various concepts of the flow of yin and yang energy. Now knowing the year, the month, and even the day is largely just a matter of counting.  But let's talk about something a little more tricky:  How do you know the hour? This brings us to the vignette at the top of the episode, about the clepsydra, or water clock, that Naka no Oe is said to have built. Now we talked about some of the fountains and similar things that have been discovered in the Asuka region back in episode 118.  One thing that they believe they also found evidence of is something called a water clock, which is, as its name suggests, a clock powered by water.  It is typically depicted as a series of three or more boxes or reservoirs that each hold an amount of water.  Water is placed in the top reservoir, and then a hole towards the bottom is unplugged and it is allowed to drain into the box beneath.  The hole is of a particular size, and thus the water flows at a constant rate, filling up the container below, which has a similar hole, etc. all the way to a reservoir at the very bottom.  The multiple boxes mean that the water level in the intermediate boxes stays relatively constant, resulting in relatively consistent pressure and flow rate.  The last reservoir has a measuring stick on a float, so that as the last box is filled with water, the measuring stick raises up.  Since it is rising at a constant rate, one can use that to tell how much time has passed, regardless of anything else.  Thus you can keep time even at night. There is a record of Naka no Oe making one in the fifth month of 660, and he would have another one built in 671, which we will discuss later.  It is interesting that both of these inventions appear twice in the narrative—once during the reign of Naka no Oe, aka Tenchi Tenno, and once during the previous reign, that of Takara Hime, aka Saimei Tenno.  In this case it is said that 671 is the first time that the water clock, or roukoku, was actually used. From what I can tell, there is nothing that definitively indicates that the Mizuochi site in Asuka was definitely the site of Naka no Oe's water clock.  There isn't much in the Chronicles telling us what it was like or where, exactly, it was built, and there wasn't anything found at the site naming it as the location of the roukoku.  However, the site is in a prominent enough place, with channels for water and a pavilion of some sort.  They definitely found evidence of pipes, remnants of lacquered wood, and reservoirs for water, among other things, that suggest something to do with moving water happened in this area.  So it seems a very strong choice, as it all fits with theoretical archeological reconstructions. A water clock like this is excellent for keeping accurate time at all hours of the day.  However, it does have a slight problem in that anyone without a clock is still going to have to use the sun and similar heavenly cues to know what time it is.  So how do you let them know?  Well, it turns out that the continent had an answer for that as well, and instituted various systems of drums and bells to let people know the hour.  In fact, some of these practices continued, in one form or another, right up to the modern day—with or without a water clock.  After all, the key was to give the community some sense of the passing of time, but I doubt anyone was using it to time things more precisely than a general idea of an hour—though they did have the concept of their own minutes and seconds.  Which brings us to just how they saw time back then. The system of time that the Chronicles seems to use also came over from the continent, where there appear to have been several different methods for telling time prior to accurate clocks.  And while there was an idea of dividing the entire day into twelve segments, the time as it was announced was not always consistent with those twelve segments, or hours.  Rather, time was based around the key parts of the day.  So, for instance there was sunrise, noon, sunset, and midnight.  And while noon and midnight remain exactly twelve hours apart, sunrise and sunset change with the seasons.  So if you call out sunrise, and then divide the time between sunrise and noon into equal segments of time, the size of those time segments change with the seasons.  On top of that, because of the tilt of the earth and our slightly irregular orbit around the sun, the sun appears to “move” across the sky faster or slower throughout the year, with a difference of about 30 minutes total between the extremes.  This isn't going to affect most people's daily lives, but would have been noticeable to those taking accurate measurements. In ancient Han, this appears to have been common in cities and towns, with a watch that would call out as they progressed on their rounds at set points in the day and night, relying largely on heavenly cues—which I suspect did not lead to the most accurate timekeeping, but it was sufficient for what most people needed.  The telling of time in this manner was partly to help with keeping track of the time of day, but was just as much an announcement that the watch was on duty and a warning to would-be criminals. Now a water clock was an excellent device for keeping track of a standard, absolute time, such as it were, but it required constant maintenance.  If you already have a watch calling out the time, perhaps they can also keep the water clock properly set, but you did have to have someone constantly filling it up and draining it at known points of the day.  Plus there was the problem that you only knew the time if you could check it, and this wasn't like a clock tower or something similar. And so in 671 it appears that Nak no Oe instituted the continental idea of drums and bells to announce the time to the people—or at least to those at the court.  We don't have a record of exactly how they were, used, but we can infer from other sources on the continent, and what we do know that some tradition of announcing the time with drums and bells continued to be employed in Japan until the Meiji era, though perhaps not without interruption:  Temples and the like had bell or drum towers, and as the day progressed they would beat out the time.  It was not, however, telling time as we might think of it, with one stroke at the first hour, two on the second, etc..  In fact, in many ways they counted backwards, and they only counted 12 hours, not our modern 24.  By the Edo period it seems that it was common practice to toll the bells nine times at noon and at midnight.  From there, they would count down, with 8 bells at roughly 2 o'clock, 7 bells at 4 o'clock, and 6 bells at 6 o'clock.  That would be another issue.  From 6 o'clock, the number of bells that would be tolled continued to decrease, so that at 8 o'clock it would be 5 bells, then 4 bells at 10 o'clock.  It would then jump back up to 9 and start over again. Why these numbers were used for the different hours we are not entirely sure, and I have no idea if these numbers were the same ones used back in the 7th century—though it does seem to match similar continental traditions.  Even the hours themselves were known by the twelve signs that came to be associated with the zodiac:  the hour of the rat, the hour of the ox, the hour of the tiger, etc.  Midnight fell in the middle of the hour of the rat, and noon fell in the middle of the hour of the horse, with each hour being almost exactly 2 hours by modern reckoning. There were other systems in use as well.  One divided the entire day up by 100 and then each of those divisions by another 10.  The key was whether or not it was an absolute or relative measurement. Something like the roukoku would indicate an absolute measurement.  After all, the fall of water from one reservoir to another was not affected by the change in seasons—at least as long as the water didn't freeze.  The flow was constant, as was the measurement of time. For those using other forms of reckoning, such as celestial phenomena or even a sundial, things might be a bit less accurate.  This was especially true when using concepts like “sunrise” and “sunset”.  Still, through observing the changes over the year, people eventually figured out charts and rules to help reconcile absolute forms of measurement with solar time.  There were other methods for telling time, as well.  Perhaps one of the more pleasant was the use of incense sticks.  By the time of the Tang dynasty, incense in stick form was relatively common, and it had been noticed that sticks of incense could burn at a fixed rate.  This meant that you could use incense sticks like candles were used in Europe, counting down how far they had burned to tell what time it was.  If you were really fancy, you could make a single stick out of different types of incense, so that as it hit a new hour, the scent would change, alerting you to the time through your olfactory senses. Speaking of time, we are coming to the end of ours for this episode.  We do have some more information on this on our website, Sengokudaimyo.com, and we'll have links to those sections of the website accompanying our blog. Next episode we will focus more on the reign of Naka no Oe, aka Tenji Tennou, from his seat at Otsu no Miya. Until then, thank you once again for listening and for all of your support. 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 today's episode, Phil Wilson, holistic health pioneer and founder of Relax Sauna, joins Miya to share his fascinating journey from math prodigy to health advocate—sparked by a profound kundalini awakening. Phil dives deep into the science and healing potential of Far Infrared Light, revealing why infrared therapy might be one of the most powerful yet overlooked tools in wellness.We cover:Phil's extraordinary kundalini awakening experienceBenefits and science behind Far Infrared therapyHow infrared saunas promote cellular healing and detoxificationStories of remarkable health recoveries using Relax SaunasOvercoming skepticism and regulatory obstacles in holistic healthExclusive Listener Discount:Relax Sauna - Use code MIYA at Relax Sauna checkout for $100 discount (no affiliate benefit—just a listener perk from Phil)30-day money-back guarantee, and one-year warranty.https://relaxsaunas.com/✨ Support Wake Up with Miya:BUY ME A COFFEE LINKhttps://buymeacoffee.com/sensiblehippiehttps://lvnta.com/lv_IcTq5EmoFKaZfJhTiS USE DISCOUNT CODE: OHANA FOR 20% OFF ✨ Join My Free Patreon!Sign up for free to enjoy ad-free episodes and access any content that couldn't make it onto YouTube due to policy restrictions. It's the best way to stay connected and never miss the full story!Patreon.com/WakeupwithMiya

Aloha and welcome to Wake Up with Miya! Esoteric expert Robert W. Sullivan IV returns after our unforgettable first interview, where we delved into JFK's mysteries and The Wizard of Oz's hidden symbolism. Now, Robert takes us deeper, unraveling the chilling Wizard of Oz curse and its ties to JFK's legacy and the cryptic numerology of 42 and 77, numbers linked to historical tragedies. Discover how Stanley Kubrick's The Shining secretly encodes his role in filming the moon landing, a nod to his cinematic brilliance. We also decode communist undertones in The Smurfs, uncover Freemasonry's influence on the early Mormon Church, and explore the Book of Enoch's role in Masonic rituals. From pop culture to secret societies, this episode unveils the occult symbolism shaping our world.

Our very own Miya recently wrote a book called The Autisitc Whosoever. We did an All of Life interview with her to celebrate that book. 

Jordan and Max review a recent trip to Smorgasburg where Max received his first lesson in the chicken shawarma wrap that Los Angeles has been loving to inhale lately. It was also Max's first trip down to the 'burg on a Sunday afternoon, and it was perfect food festival weather, undercooked di Reccos, eating like a SNL Conehead, unsolicited advice rules, and parking lot weed smoke. Then, Jordan sits down with Chef Yaz and Farhad from Miya Miya, the masterminds behind the chicken shawarma wrap that's got the city eating like true Jordanians, and they talk steakhouse origins, In-N-Out influences, how they f*cked Jordo, secret menu moves, and a Miya Miya restaurant is on its way to West LA.

Get Tickets: Friends Only Live with Meredith Lynch, Molly McAleer, and Rob Schulte MAY 8th at Westside Comedy in Santa Monica Wedding photographer and writer, Jenn Murphy, joins the show to recap the 2024 Lifetime movie, "Deadly Wedding Day." Well, who knows the name of this movie, actually. We watched it here on YouTube and I've been looking for it for an hour. No IMDB. It got to a point where A.I. was brought into the mix for a very broad search and there was nothing. Who knows if this movie is even real, TBH. Support the show by subbing to our Patreon. You'll get episodes ad-free and early. Oh, wait, Jenn found it. It's called A Bride's Revenge. From IMDb: Owning a successful hair salon and about to be married to the man of her dreams, MIYA doesn't think things can get any better. Things quickly begin to fall apart when she receives a wedding invitation - to the wedding of her fiancé Ian and his ex-fiancée Lori. Soon Miya is being stalked by an eerie bride dressed in a wedding gown and veil and Ian begins to suspect Miya might be making it all up. When a series of horrifying events start to occur, Miya is convinced that Lori is carrying out a twisted and deadly plan of revenge. Find Molly on social media and peep her other links Learn more about your ad choices. Visit megaphone.fm/adchoices

Aloha and welcome back to Wake Up with Miya. In this powerful episode, I sit down again with Brandon Kroll for a deep dive into the web of technocracy, symbolism, surveillance, and spiritual warfare—all unfolding in real time.We uncover the occult roots of modern governance, decode the meaning behind Doge, AI systems, universal basic income, brain-computer interfaces, and reveal how these tools serve a larger technocratic control agenda. We explore how ancient mythology and oaths still influence today's leaders—and what it means for those seeking truth and spiritual freedom.The rise of the New World Order and its occult symbolism AI, surveillance, and brain-computer tech as tools of controlThe cultural mythology behind figures like Baphomet, Doge, and political icons The economic impact of tariffs, pharmaceutical dependency, and centralized powerWhy spiritual discernment and community support are critical right now This one is meant to be watched, not just heard—Brandon shares visual symbolism that ties everything together in ways words alone can't explain.Want to see the visuals discussed in this episode? Watch the full version on YouTube—link below.https://youtu.be/spDm5Q9geN4

Bangladesh Kicks Pakistan in the Back | एक कंगले ने दूसरे भिखमंगे से पैसे माँगे | Yunus Miya Cries

This week, Drewby and Yergy head to Kentucky to discuss the case of Miya Rudd - a beautiful baby girl who was essentially born into a family of lowlife petty criminals. After her parents, Tesla Tucker and Cage Rudd, allow their buddy, Brodie Payne, to run a meth operation out of the family home, it's discovered that little Miya was nowhere to be found. Except, she hadn't actually left the house... Support Our Patreon: https://www.patreon.com/themiserymachine PayPal: https://www.paypal.me/themiserymachine Join Our Facebook Group: https://t.co/DeSZIIMgXs?amp=1 Instagram: miserymachinepodcast Twitter: misery_podcast Discord: https://discord.gg/kCCzjZM #themiserymachine #podcast #truecrime Source Material: https://www.wevv.com/news/digging-deeper-into-the-murder-indictments-of-four-people-in-the-death-of-miya-rudd/article_aee2bda0-d9e0-11ef-86c1-d7eb5334905a.html https://www.wevv.com/news/ksp-four-suspects-including-parents-of-baby-miya-rudd-charged-with-murder/article_2c776e8e-d926-11ef-8361-471e914a27d4.html https://www.wevv.com/news/crime/grand-jury-indicts-four-suspects-on-numerous-charges-in-death-of-infant-miya-rudd/article_61ad353a-2f34-11ef-8cd1-1b44394b2ff1.html https://www.aol.com/police-additional-arrests-search-continues-112950989.html https://www.wevv.com/news/crime/third-person-charged-in-connection-to-missing-infant-investigation-out-of-ohio-county/article_8ea07b0a-24d1-11ef-bcc9-dbf35615244b.html https://www.wevv.com/news/crime/remains-of-missing-8-month-old-miya-rudd-found-hidden-inside-ohio-county-home-police/article_40ce35d6-2a83-11ef-b4eb-cf58fa9c2c26.html https://www.tristatehomepage.com/news/local-news/ohio-county/ksp-searching-for-missing-child-in-ohio-co/ https://www.tristatehomepage.com/news/neighbors-join-search-for-missing-eight-month-old-in-ohio-county/?ipid=promo-link-block1 https://www.wevv.com/news/kentucky/suspects-in-miya-rudds-murder-plead-not-guilty-at-arraignment/article_e141368c-e313-11ef-96da-fba666b9bb0e.html https://www.wevv.com/news/crime/ksp-citation-reveals-where-miya-rudds-remains-were-hidden/article_0f27d81e-2d8c-11ef-9323-179427ecb138.html https://www.wevv.com/news/crime/family-of-deceased-ohio-county-infant-miya-rudd-appears-in-court/article_99651264-2cb3-11ef-aad5-3b8a92d5a662.html https://www.14news.com/2024/05/21/suspicious-package-usps-leads-owensboro-mans-arrest/ https://www.wbko.com/2024/06/13/man-arrested-his-role-illegal-drug-operation-held-residence-missing-baby/ https://www.k105.com/2024/06/13/man-arrested-in-illegal-drug-operation-run-out-of-missing-8-month-old-miya-rudds-home/ https://www.k105.com/2024/06/12/maternal-grandparents-of-missing-8-month-old-miya-tucker-arrested-in-owensboro/ https://www.k105.com/2024/06/07/police-looking-for-ohio-co-baby-after-welfare-check-arrest-of-babys-parents/ https://www.owensborotimes.com/news/2025/01/ksp-4-people-indicted-for-murder-in-2024-death-of-infant-in-ohio-county/ https://www.owensborotimes.com/news/2024/06/ksp-infants-remains-found-at-home-in-ohio-county/ https://www.facebook.com/TheOwensboroTimes/videos/3767185923537230 https://www.owensborotimes.com/news/2024/06/were-not-stopping-and-were-not-slowing-down-ksp-intensifies-search-for-missing-baby-in-ohio-county/ https://www.facebook.com/TheOwensboroTimes/videos/1161655358207812 https://www.facebook.com/TheOwensboroTimes/posts/pfbid0j6DkPoG98i14zTDkuGRuFcxHwjH8NEXbVu8ah4kD3wasuxeTmmqWt434utCWeMtzl https://www.owensborotimes.com/news/2024/06/document-sheds-more-light-on-where-infants-remains-were-found-4-people-in-court-monday/ https://www.owensborotimes.com/news/2024/06/ksp-4-charged-with-abuse-of-corpse-other-offenses-for-death-of-infant-in-ohio-county/ https://www.owensborotimes.com/news/2024/06/what-we-know-timelines-facts-regarding-missing-8-month-old-in-ohio-county-search-ongoing/ https://fox56news.com/news/kentucky/grandmother-of-miya-rudd-in-jail-following-new-charges/ https://www.wevv.com/news/ksp-man-charged-in-illegal-drug-operation-at-the-home-of-missing-kentucky-baby/article_827f2ee6-29dd-11ef-ab5d-071e9789f3f0.html https://www.messenger-inquirer.com/news/local/search-continues-for-missing-juvenile-in-drug-case/article_da65f3a8-7f2f-5945-a218-20a1419291d3.html https://www.wkyt.com/2024/07/11/operation-summer-heat-ksp-targets-suspected-drug-trafficking-rings-makes-200-arrests/ https://www.kentuckytoday.com/news/206-drug-arrests-during-ksp-s-operation-summer-heat/article_6cd1b2e8-3fbe-11ef-88b7-c740d7cd961f.html https://www.whas11.com/article/news/crime/miya-tucker-missing-child-family-arrested-drug-investigation-ksp/417-9aad584f-23bd-4a50-93cc-eaec2f656e38 https://www.newspapers.com/article/messenger-inquirer-police-reports-owens/166672804/ https://www.wkdzradio.com/2025/02/20/sponsored-by-dossett-baby-miyas-law-moves-to-house-floor/news-edge/ https://www.wpsdlocal6.com/health/man-starts-petition-named-for-deceased-ohio-county-baby/article_ec626dee-2f7f-11ef-9732-c749745777c4.html https://whopam.com/2025/02/21/baby-miyas-law-passes-ky-house-committee/ https://www.owensborotimes.com/news/2025/02/baby-miyas-law-passes-through-house-committee/ https://www.owensborotimes.com/news/2025/02/autopsy-shows-8-month-old-rudd-had-meth-in-system-indictments-detail-new-charges-for-4-defendants/ https://www.whas11.com/article/news/investigations/focus/serenity-mckinney-miya-rudd-deaths-kentucky-child-protective-services/417-2c423793-eb77-47f8-ac58-ce232aa836c1?fbclid=IwY2xjawIsYCBleHRuA2FlbQIxMQABHToVGGBK4Ub05fR8G0wz_yPkdHoil6QA2KozWBs9lAHVLz_H_DcudtU6Mw_aem_8VDyeMx64_q-LxEauhynOg https://www.wbko.com/2024/06/10/grandmother-missing-ohio-county-baby-arrested-suspects-appear-court/ https://www.14news.com/2024/06/14/ksp-man-staying-home-missing-baby-arrested-drug-charges/ https://www.nbcnews.com/news/us-news/remains-found-hidden-kentucky-home-8-month-old-girl-missing-april-rcna157285 https://www.k105.com/2024/06/10/arrests-continue-to-be-made-as-police-search-for-missing-8-month-old-ohio-co-girl/ https://www.kentuckystatepolice.ky.gov/news/p16-6-6-2024 https://www.facebook.com/TheOwensboroTimes/posts/pfbid02vnJXamK8kbk77SX723b6Sjz6z9UJt6VKtUPGa5BJAydioJQvC93mpYRyHPMDZ8Spl https://www.owensborotimes.com/news/2024/06/ksp-miya-tuckers-maternal-grandmother-arrested-on-warrant-baby-still-not-found/ https://fox56news.com/news/kentucky/thousands-sign-petition-to-create-miyas-law-after-missing-baby-case/ https://www.14news.com/2025/03/04/suspects-charged-miya-rudds-murder-case-make-court-appearance-tuesday/ https://www.wbko.com/2025/03/03/proposed-baby-miyas-law-sees-local-support/ https://www.auditor.ky.gov/PressRoom/Pages/Auditor-Ball-Statement-on-Court-Granting-iTWIST-Access-to-Ombudsman.aspx https://www.kentuckytoday.com/news/ombudsman-s-office-gets-access-restored-following-lawsuit/article_952cc3a8-75f7-11ef-9804-2ba4bcf1e5f8.html https://kentuckylantern.com/briefs/bill-advances-to-ensure-auditor-has-access-to-information-about-child-elder-abuse-complaints/ https://www.14news.com/2024/07/18/candlelight-service-planned-ohio-co-baby-miya-rudd/ https://www.facebook.com/share/p/18afjwtQka/ https://www.facebook.com/profile.php?id=100091733239605 https://www.facebook.com/cage.rudd https://www.facebook.com/profile.php?id=100087057820409 https://www.facebook.com/samantha.byrd.142 https://www.facebook.com/taletha.tucker.31 https://www.facebook.com/1111Bjsrjs5450 https://www.facebook.com/billierick.ruddsmith https://www.facebook.com/brodie.payne.90 http://kool.corrections.ky.gov/KOOL/Details/555415 https://public.courts.in.gov/mycase/#/vw/Search https://webpubcontent.raycommedia.com/wfie/MIYA%20RUDD%20AUTOPSY%20PRESS%20COPY.pdf https://apps.legislature.ky.gov/record/25rs/HB574.html https://www.auditor.ky.gov/kyombud/Pages/default.aspx https://obits.glennfuneralhome.com/miya-rudd-2024 https://www.change.org/p/miyas-law https://www.facebook.com/share/p/19XPp6yDzJ/ https://www.facebook.com/LaDeptofCorrections/posts/baton-rouge-la-operation-summer-heat-a-week-long-joint-operation-which-began-on-/895021615990192/ https://www.facebook.com/AnchoragePolice/posts/anchorage-police-and-alaska-led-hidta-operationa-multi-agency-crime-suppression-/878437670983986/ https://justice.ky.gov/Departments-Agencies/me/Pages/default.aspx https://www.joycloset.org/aboutus

FULL EPISODE ON PATREON: https://www.patreon.com/posts/unmasking-order-123823711?utm_medium=clipboard_copy&utm_source=copyLink&utm_campaign=postshare_creator&utm_content=join_linkExplore the hidden depths of covert operations in this eye-opening episode of 'Wake Up with Miya,' where we dive into the secrets of the Order of the Phoenix, MKUltra, and SRA. Join our host, Miya, as she engages in a compelling discussion with Jessie Czebotar, a renowned figure in unveiling deep-state activities, and Josh from Fog of War, who brings his insider knowledge of military intricacies. Uncover the chilling realities of mind control, secret societies, and the impact of systemic abuse through SRA (Satanic Ritual Abuse). This episode is a must-listen for anyone eager to unravel the layers of manipulation and control that shape our world. Tune in to shed light on these dark corners of human history and current events.Watch the full episode on my Patreon: https://www.patreon.com/posts/unmasking-order-123823711?utm_medium=clipboard_copy&utm_source=copyLink&utm_campaign=postshare_creator&utm_content=join_link✨ Join My Free Patreon!Sign up for free to enjoy ad-free episodes and access any content that couldn't make it onto YouTube due to policy restrictions. It's the best way to stay connected and never miss the full story!Patreon.com/WakeupwithMiyaFor a richer experience, don't miss listening to Josh's previous insightful interview Here: https://youtu.be/K-zgqqHVNpABUY ME A COFFEE LINKhttps://buymeacoffee.com/sensiblehippieIf you like to be on the show or have guest suggestions please email me sensiblehippie@gmail.com⁠⁠ https://www.instagram.com/WakeupwithMiyahttps://www.facebook.com/WakeupwithMiyahttps://lvnta.com/lv_IcTq5EmoFKaZfJhTiS USE DISCOUNT CODE: OHANA FOR 20% OFF Beginning music from Moments: Fugue FrenzyIntro music: Lunareh: At First Light Outro music: PALA SymphoniaEnd Song: Moses Kidd Leavin This TownRATE AND REVEIW ON APPLEhttps://podcasts.apple.com/us/podcast/wake-up-with-miya/id1627169850RATE AND REVEIW ON SPOTIFYhttps://open.spotify.com/show/0UYrXCgma1lJYzf8glnAxy

In this enlightening episode of "Wake Up with Miya," we dive deep with Atom Bergstrom, a distinguished researcher and author known for his extensive work in health and consciousness. Atom brings his wealth of knowledge and decades of research to the table, shedding light on topics that challenge mainstream health narratives.This discussion spans a range of intriguing subjects, from the historical and often misunderstood practice of mesmerism to the critical concept of reductive states — conditions in the body where oxygen levels are low, influencing health and disease processes. Further enriching the conversation, Atom explores the true potential of healing, debunking common misconceptions about red light therapy and other treatments that have been simplified in popular health discourse. This episode is a must-listen for anyone interested in the deeper intricacies of holistic health and the untapped potentials of alternative therapies.Join us as Atom Bergstrom takes us on a journey through the lesser-known corridors of health science, offering insights that could reshape your understanding of what it means to heal and thrive. Whether you're a long-time follower of alternative health strategies or just curious about what lies beyond the conventional approaches, this episode is sure to provide valuable insights and provoke thought about the power and complexity of the human body.***Please note: The content of this podcast is intended for entertainment and informational purposes only. It should not be considered medical advice, nor does it replace consultation with a qualified medical professional.***Dive deeper into a variety of intriguing topics with Miya's past interviews. Each session is a unique exploration of ideas designed to enlighten and engage. Check out these selected episodes to broaden your understanding and enjoyment:Is Your Diet Killing You? The Truth About Sugar, Kidneys, Candida & Acidity with Atom BergstromIn this eye-opening episode of Wake Up with Miya, we sit down with the brilliant Atom Bergstrom to explore groundbreaking insights on sugar, kidney health, candida, acidity, and how they all play a crucial role in our overall wellnessListen here: https://youtu.be/86e7xZc8zP0Power of the Breath, Astral Travel and Carbon Dioxide with Atom Bergstrom in this episode Atom and I delve into the secrets of mesmerism and the impact of conscious dreaming on personal growth. Discover the surprising health benefits of lemons and the vital role of carbon dioxide in healing and stress reduction. Atom shares his personal experiences with astral projection Uncover the mysteries of color therapy, mind over matter, Whether you're interested in alternative health practices or exploring new dimensions of reality, this episode offers eye-opening perspectives and practical wisdom.Listen here: https://youtu.be/uscxPbW5-rgBUY ME A COFFEE LINKhttps://buymeacoffee.com/sensiblehippieIf you like to be on the show or have guest suggestions please email me sensiblehippie@gmail.com⁠⁠ https://www.instagram.com/WakeupwithMiyahttps://www.facebook.com/WakeupwithMiyahttps://lvnta.com/lv_IcTq5EmoFKaZfJhTiS USE DISCOUNT CODE: OHANA FOR 20% OFF Beginning music from Moments: Fugue FrenzyIntro music: PALA: SummertimeMidtro: Cody Martin: PemberleyOutro music: The Moment: Adrian WaltherEnd Music: Lunareh: At First Light End Song: Click Track Heart Postman✨ Join My Free Patreon!
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This week Ken welcomes singer-songwriter behind the must buy brand new album "Erotica Veronica", Miya Folick.   Ken and Miya discuss the troubles of LA, the stress of 2025, trying to be creative and make a living as an artist in 2025, life without respite, no longer being the main character, the dark timeline, allowing yourself to work through your own experience, promoting your stuff, not having kids, growing up as a huge nerd, being social, not getting into music until you were in college, loving doing homework, not having the "cool older brother" effect growing up, college radio, mix tapes, KERTH 101, good peer pressure, Live Journal, being a musician without being able to make every specific tone reference possible, collaboration, songwriting, being an idea generator, planning to learn about music history upon retirement, wanting to shred, Tidal, trusting the algorithym, finding new music, going through music droughts, mood and music, auditory sensitivity tied to your menstral cycle, listening to podcasts, The Ezra Klein Show, The Daily, Democracy Now, Heavyweight, Jonathan Goldman, unresolved issues of the heart, developing parasocial relationships with podcast hosts you listen to, being into super dorky opera competitions, Downtown LA, growing up in Orange County, jumping on the turtleneck bandwagon, master classes at the classical music society, trying and hating acting, the audition process, thinking about a return to acting, Paris, Texas, being inspired by Cinema, Portishead, The Three Colors Trilogy, the magic of cinema, pop music, wanting producers across the country, Steve Albini, the belief that the only good album a band makes is their first album, thinking about going back to or even starting a day job, going to sleep with white noise, not watching TV at night, Marvel Comics in the 1970s, and the nature of storytelling. 

Aphiwe Miya took on Darren Maule's Quick Quiz, hoping to win R1,000. When asked what she planned to do with the money, her answer revealed a deeper struggle. Aphiwe owes R7,722 in outstanding university fees. Without settling this debt, she can't receive her degree in Analytical Chemistry from Mangosuthu University of Technology. Dhamien Munien from KZN Slots stepped up and committed to pay off Aphiwe's outstanding fees in full. If you know someone who has finished their course but can't get their certificate due to outstanding fees? You can help change their life! Visit ecr.co.za, click on The Big Favour tab, and submit a motivation for someone who's completed their tertiary education, but can't graduate due to outstanding fees. Tell us about this student, where they studied, the course they studied, and how much they owe. The Big Favour with Darren, Sky and Carmen could be the key that helps them unlock their future. Webpage

How can AI transform project management without adding unnecessary complexity? In this episode of Tech Talks Daily, I sit down with Miya McClain, VP of Product Management at Smartsheet, to explore how embedded AI tools are reshaping the way teams collaborate, manage data, and deliver successful projects.  With an engineering background and deep product expertise, Miya shares how Smartsheet is tackling some of the biggest challenges in project management, from data overload to team burnout. AI in project management isn't about replacing human decision-making—it's about enhancing it. Miya explains how Smartsheet's AI-driven insights help teams cut through the "data mess," turning scattered information into clear, actionable intelligence. With 63% of eligible Smartsheet plans already leveraging AI tools, businesses are seeing improved efficiency, better decision-making, and a significant reduction in manual work. We also discuss how AI can proactively identify risks before they derail a project, providing managers with real-time visibility into potential roadblocks. This not only minimizes stress but also helps teams stay on track without last-minute scrambles. And as AI continues to evolve, Miya shares her perspective on the future of agent AI—where technology doesn't just analyze data but also recommends the best projects to tackle, assigns the right people, and even personalizes onboarding experiences. But as AI adoption grows, so do concerns about responsible use. Miya highlights Smartsheet's commitment to data security, ensuring customer data is never co-mingled or used for training. She also debunks common AI myths, explaining why project managers remain vital, even as AI takes on more of the repetitive tasks. With AI poised to redefine project management, how can businesses ensure they're using it strategically and responsibly? And what does the future hold for AI-powered collaboration? Tune in to hear Miya McClain's insights on the evolving role of AI in the workplace.

In this captivating episode of *Wake Up with Miya*, we're joined by **Tom Sewid**, a renowned **Kwakwaka'wakw and Cree First Nation storyteller** and **Sasquatch investigator**. Tom brings decades of firsthand experience from the **Broughton Archipelago** in British Columbia—an area known for its **Sasquatch sightings** and deep Indigenous history.We dive into the **mysteries of Sasquatch**, discussing how these beings are perceived through the **Kwakwaka'wakw lens** and explore their possible connections to the **Missing 411 disappearances**. Tom shares cultural legends, personal encounters, and insights you won't hear anywhere else.✨ **What You'll Learn in This Episode:**- The **Kwakwaka'wakw perspective** on Sasquatch (also known as **Dzoonakwa**),- How **Sasquatch legends** tie into **Missing 411 cases**,- Indigenous knowledge and spiritual stories surrounding the **wild people of the woods**,- Why **Indigenous tribes** may choose to keep certain stories private,- The role of **potlatches** and **ceremonial masks** in Kwakwaka'wakw culture.

Step into the shadows with us on this episode of 'Wake Up with Miya,' featuring special guest Shayn Jones from Open Minds Media, as we delve deep into the chilling realms of the unknown. Join us for 'Eerie Encounters: Windigo in the Wild | Reptilians Among Us | Northville Asylum.' Discover the spine-tingling truths behind the Windigo—an elusive creature of Native American lore, said to roam the wilderness with a chilling presence. Explore the mysterious world of the Reptilians, alleged shapeshifters who hide in plain sight, manipulating events from the shadows. We'll also take you inside the haunting halls of Northville Asylum, a place where echoes of the past are anything but silent. Shayn, host of 'Inquiries of Our Reality' and 'Bizarre Encounters,' brings his extensive experience exploring the paranormal and the unexplained to our discussion. This episode promises to bring you face-to-face with tales of the supernatural and testimonies of the unexplained. Are you ready to challenge what you think you know? Tune in to uncover the eerie, the unexplained, and the outright mysterious—perfect for those who dare to question the nature of reality with Miya and Shayn Jones https://buymeacoffee.com/sensiblehippie If you like to be on the show or have guest suggestions please email me sensiblehippie@gmail.com ⁠⁠ https://www.instagram.com/sensiblehippie/ https://www.facebook.com/SensibleHippie https://lvnta.com/lv_IcTq5EmoFKaZfJhTiS USE DISCOUNT CODE: OHANA FOR 20% OFF Beginning music from Moments: Fugue Frenzy Intro music: PALA: Summertime Midtro: Cody Martin: Pemberley Outro music: The Moment: Adrian Walther End Music: Lunareh: At First Light End Song: Wowashwow Boujee ✨ Join My Free Patreon!Sign up for free to enjoy ad-free episodes and access any content that couldn't make it onto YouTube due to policy restrictions. It's the best way to stay connected and never miss the full story!Patreon.com/SensibleHippie

Miya Water Projects Netherlands B.V. v. FOMB

In this episode hosts Sam Lance and Jackson Bezdek quickly recap the Kansas State game and preview a road contest against TCU. Then, on the back half of the show, we chat with Evan Miya, a college hoops analytics expert, to get his take on the Jayhawks this season. WATCH the podcast: https://www.youtube.com/watch?v=xwYVOMDAV6o SUBSCRIBE to Field of 68 Daily: https://https://fieldof68.beehiiv.com/ Check out our merch store: http://fieldof68.shop FOLLOW US! Twitter:  @thefieldof68   Instagram: @fieldof68   TikTok:  @thefieldof68 Learn more about your ad choices. Visit podcastchoices.com/adchoices

Though it may not seem like it on first glance, across Asuka there are various remnants of a much grander period.  Postholes tell the story of palaces built over and over on the same spots.  In addition, there are the various temples and various carved stone statues and other features.  This episode we'll talk about some of the stonework and palace complexes built during Takara Hime's reign, as well as the deadly politics that were still the currency of the court. For more, check out our blogpost at:  https://sengokudaimyo.com/podcast/episode-118 Rough Transcription Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua and this is episode 118: Stonework and Treason Before we dive into the episode, a quick shout out to thank Bodil for supporting us on Ko-Fi.com.  For information on how you can also help support the show, we'll have information at the end of the episode or go check out our podcast page at SengokuDaimyo.com. And now, on with the episode:   Soga no Akaye's mansion was busily quiet.  There was plenty of chatter, but it was mostly in hushed tones as servants busied themselves with their work, but wondered what was going on.  They couldn't help but notice the high ranking visitors that had come.  It was to be expected, though.  After all, their master was in charge while the rest of the court was away on a retreat, comforting the sovereign in her grief.  And so why wouldn't people be showing up to meet with him? But nobody was quite sure what all of these visitors were discussing.  They had all gone into an upper story of the building, but the crowd included some powerful figures, including, some said, a royal prince.  Who's who and where people stood in the court were always topics of discussion, but especially now.  After all, what they were dealing with was unprecedented:  who had heard of a sovereign stepping down in the first place, let alone stepping back up because they then outlived their successor?  But she was no spring chicken, either.  Surely it would be her son that would finally ascend the throne next, right?  But that was never guaranteed. Either way, some of the servants grumbled, a change would be nice.  Ever since the royal family had moved back to Asuka, formally making it the capital again, there had been a flurry of activity. Sure, it meant that a certain amount of prestige returned to that region, and houses that had been in disrepair were suddenly occupied again.  But there was so much more.  Just about all of the available labor pool that wasn't working the fields was working on this project or that—there was almost nothing left for anyone else.  How was anyone else supposed to get things done when all of the able-bodied people were already toiling on the sovereign's own vanity projects?  And after building that giant government complex in Naniwa, no less! Such was, I imagine, the hushed rumor-mongering going on in the house when suddenly there came a loud “crack” as of a piece of wood snapping in two.  Later they would learn that an old wooden rest had broken, but that wasn't immediately obvious.  The servants did notice that shortly thereafter, their visitors began to depart, heading back to their own mansions. As for Soga no Akaye, he said nothing, but he seemed drained.  He had a heavy look, as though he was bearing an incredible weight.  Soon thereafter, he requested a brush and some paper, and he began to write out a letter…   So we are talking about the second reign of Takara Hime, who came back to the throne in 655, following the death of her brother, Prince Karu, known as Koutoku Tennou.  For the first time she reigned, the Chroniclers gave her the name “Kougyoku Tennou”, but for her second reign she would be known in the Chronicles as “Saimei Tennou”. We already discussed some of what was recorded as happening in the north during Takara Hime's second reign, with the Emishi and the Mishihase and the expeditions by Abe no Omi no Hirafu.  This episode we are going to focus more on what was going on in the Home Provinces of Yamato—and most specifically the impact that Takara Hime's reign would have on Asuka. I've noted in the past how modern Asuka can seem like your typical rural Japanese town.  Roads weave between rice fields, flanked by densely packed neighborhoods at the foot of the green hills or lining the shores of the Asuka river.  To the north, the valley opens onto the vast Nara basin—a largely flat region that is much more heavily populated but still would be considered “inaka”, or rural country, by anyone from a metropolis like Tokyo or Ohosaka.  To the south, the land rises up into mountain peaks.  Beyond that ridge, the land drops into the Yoshino River Valley, but otherwise the rest of the Kii peninsula, to the south, is covered in a sparsely populated mountain range, where small villages carve out a life in the nooks and crannies between the numerous ridges, finding the rare spot of flat land to build houses and plant their fields.  Looking at it today, Asuka might seem idyllic, rural, and calm.  And yet, back in Takara Hime's day, it was anything but. When Takara Hime moved back to Asuka, she went on a building spree.  In fact, the Chronicles actually complain about all of the building that she was doing, and we'll get to that.  Much of this episode is going to revolve around her building projects, as well as her comings and goings.  While we'll talk about what the Chronicles say, I also want to talk about some of what still remains in Asuka.  Certainly the grand palaces are gone, for the most part leaving little more than post-holes, lying beneath the rice fields.  A bit more obvious are the various kofun, scattered across the landscape, but beyond that there we also see stone works, including numerous carved stones, which range from crude statues, which may have been minimally worked, to elaborate fountains, which would have used natural water pressure to create impressive waterworks.  These latter works demonstrate the sophistication of the masons of the time, and hint at the grandeur of the various palaces, gardens, and mansion complexes that once populated the landscape.  And if you want a little feeling of what it is like, I talked a bit about walking through Asuka in a bonus episode back in March of 2024—if you are interested, look up “Traveling Through the Ancient Nara Basin, Part 2.   So along with what we see in the Chronicles, I want to talk about some of these other features, even if we aren't entirely sure of when, exactly, they were built.  There are a few, though, that we do suspected were built in this period, by Takara Hime, or at least at her order.  So we'll talk about those as we get there. Her reign wasn't all about building things, though.  Politics in the Yamato court remained as cutthroat as ever.  Although Prince Naka no Oe, Takara Hime's son, had been designated as “Crown Prince” he had not taken the throne, despite being of age, and we aren't told why, though the fact that Takara Hime had previously abdicated because of the events of the Isshi Incident, back in 645 (see Episode XX) may have meant that she was still considered the senior eligible member of the royal line.  Then there was the case of Prince Arima.  Prince Arima was the son of Karu, aka Koutoku Tenno, which made him Naka no Oe's cousin.  This wouldn't have meant anything had his father not ascended to the throne.  And under the succession practices of the time, although Naka no Oe was designated as the Crown Prince, that wasn't a guarantee that he would be next in line, so Prince Arima may have been a potential candidate.  However, there is at least one source that says Prince Arima was not yet of age, but still a teenager.  Still, that was no doubt old enough for some in the court to support him—and as we'll see in later centuries, age limits could be negotiable.  So we'll also discuss that, as well. So let's get into it. When the royal family first moved back to Asuka, in 653,  they took up residence in the temporary palace of Kahabe no Miya.  Unfortunately, this name doesn't tell us much about where the palace was located.  There is one theory that the Kawabe no Miya might be at what is known as the Asuka Inabuchi Palace site, up in the Asuka river valley, in the modern Iwaido district, a little south of the famous Ishibutai kofun site.  This is believed to have been a palace—or at least the mansion of some very wealthy family—given its layout, including what appears to be a cobblestone courtyard, and the lack of any roof tiles, which would have been reserved for temples, at that time. The term “temporary” palace comes up a lot in the Chronicles.  In most of the cases where it is used, it suggests that there was already a building in place and the sovereign took up residence there, hence the term “temporary” palace.  Often times we see that a temporary palace is said to have been “built”, at which point I have to wonder if that is truly the case—did they actually build a brand new structure to temporarily house the sovereign and the royal family—or does it just refer to the fact that they may have taken an existing compound and perhaps made some slight changes to accommodate the royal dignity?  Unfortunately, the Chronicles don't really go into much detail. Wherever the Kawabe no Miya happened to be, it does seem to have been temporary, as we later see Takara Hime back at the Itabuki palace, and indeed she reascended the throne there in 655.  The Itabuki palace first shows up in Takara hime's first reign, and seems to be one of at least two royal palaces in Asuka at the time, the other one being the Woharida Palace.  The Woharida palace had been around for a while – it was noted as early as 603, in the reign of Kashikiya Hime, aka Suiko Tenno, and there is the suggestion that it was still around in the time that Karu, aka Kotoku Tenno, was reigning.  We know that Takara Hime took up residence there at some point during her own reign as well.  But in 643 she had the Itabuki palace built, though apparently that didn't mean that the Oharida palace was completely torn down and abandoned – it just was no longer the primary site of court ritual.  Of course, the Itabuki palace wouldn't be the seat of the government for long, either, as the Isshi Incident took place there in 645, and Karu would subsequently move the capital to Naniwa, building the Toyosaki palace. And so the Itabuki palace remained, but was not exactly kept up, so that when the royal family returned to Asuka, it wasn't ready for them to inhabit, and likely required extensive renovation.  Nonetheless, it was being inhabited two years later, when Takara hime again ascended the throne. A quick note here about the name “Itabuki”, because we think that this likely referred to a very specific style of construction that was used.  Up to this point, as far as we can tell, the primary roofing material for all major buildings was a kind of local thatching – we still see this today on some shrines and other buildings.  “Itabuki”, in contrast, refers to a roof made with wooden boards.  Today, we have buildings with rooves where the roof shingles are overlapping boards of wood or bark from the cypress tree: thin layers stacked one on top of the other.  Even today, the modern Imperial Palace in Kyoto uses wood shingles rather than the curved roof tiles that many people think of when they think of Asian architecture. So that's the Itabuki palace, all spruced up and ready for Takara hime to occupy again.  That said, remember the older Woharida palace, the other one in Asuka? Later in 655, a project was started to update that palace as well.  We are told that as of the 13th day of the 10th month there had been a plan to add roof tiles to one of the buildings at the Woharida palace, but unfortunately much of the timber from the mountains and valleys that was designated for the project was found to be too weak from rot, and so they decided to not go forward with that plan.  I would note here that tiled rooves, while they might seen somewhat easier to put together—after all, you only need a layer of interlocking and overlapping tiles—are extremely heavy.  They are known to deform the wooden structures underneath them, and can weigh hundreds of pounds per square foot.  Much of the classic shape of these tiled rooves developed over time to compensate for some of that weight, so this makes me wonder if the wood the palace craftspeople brought in was really that rotten, or if it was just not strong enough for the work that they were trying to do.  After all, were they applying the same techniques as for a temple, or were they simply trying to replace traditional thatching or shingles with clay tiles?  Either way, the project failed, even after all of the work that had gone into it.  This is a small entry in the Chronicles, but it would have meant levying corvee labor that had to go out to the designated regions to source the timber, not to mention setting up the kilns to make the tiles, as well as other preparations that would have been necessary.  In other words, a lot of work, for apparently no payoff. On top of that, we are told that around that time, in the winter of that year—which would have been the 10th, 11th, or 12th month, roughly corresponding from late November to February of the following year—the Itabuki palace caught fire and burned down, and so the sovereign and her retinue decamped to the temporary palace of Kawara – the River Plain or Field. “Kawara” could theoretically refer to just about any flat area by a river. Aston points out that “Kawara” can also mean “rooftile”, which is interesting given what we just talked about, the entry immediately before that deals with attempting to add new rooftiles to a part of the Oharida palace. However, there is some thought that this refers to the Kawara Temple, Kawaradera, and you can find claims that Kawaradera was built on the site of the temporary palace.  There is a reference to Kawaradera in the previous reign, in the year 653, though another source apparently says it was talking about Yamadadera, instead.  There isn't another mention of “Kawaradera” that I can find until 673, so it is entirely possible that the temple started its life off as a mansion or even a temporary royal palace of some kind, and was later turned into a temple. Kawaradera itself is rather interesting.  If you visit the site, today, you can see large stone bases that help to demonstrate the size of the ancient temple.  It was one of the four Great Temples of Asuka, along with Asukadera, Kudara Ohodera, and Yakushiji.  And yet, unlike the other three, we don't have clear indications about its founding in the Chronicles.  When the capital eventually moved to Heijo-kyo, in Nara city, many of the other temples were removed to the new capital, but not, as far as I can see, Kawaradera.  Donald McCallum suggests that this is because it was replaced, instead, by Koufukuji, a temple with deep ties to the descendants of Nakatomi no Kamatari, the Fujiwara clan.  He suggests that mention of the temple in the official records may have even been suppressed by individuals such as Fujiwara no Fubito.  Kawaradera remained in Asuka.  Eventually it fell to ruin, but there is still a small temple on the site, known as Gu-fuku-ji. As for the Kawara Palace, if Kawaradera really was in operation by 653, it is possible that the sovereign took over some of the buildings at Kawaradera, or perhaps the temporary palace was simply somewhere nearby. In any case, they don't seem to have stayed there for too long—they started work on a new palace the following year.  This was the later Okamoto Palace, and from what we can tell it was built on the same site as the Itabuki Palace, south of Asukadera.  This site would see multiple palaces over the years, and even today you can go and see some of the post-holes that they have found, indicating the size of the complex through the years. Based on the layout and size of the Asuka palaces, it seems that these early palaces focused on the “dairi”, the private quarters of the sovereign.  This seems to have ignored the reforms made with the Toyosaki palace design in Naniwa in the early 650s.  That palace, which was built on an incredibly grand scale, consisted of both the private quarters and the public government offices.  But in Asuka the royal family's “palace” appears to have only consisted of the private quarters, for the most part.  So where was the actual bureaucracy happening?  Were there other facilities we don't know about?  Or perhaps, the Toyosaki palace itself was overly ambitious, and there wasn't actually the staff for such a grand complex?  After all, they were just setting up the bureaucracy and perhaps their reach had exceeded their grasp.  Or was it the case that things werestill being run out of the palace complex in Naniwa while the sovereign lived in Asuka?  That seems to have been roughly 10 hours away, by foot, though perhaps only half that by horse. The northern end of the Asuka valley is not as well suited to a large palace complex.  Not only was it already full of temples and the like, but the ground itself rises to the south, and the hills on either side start to come together.  It certainly isn't the kind of place to layout a grand city.  But perhaps that was not the intent—at least not immediately.  It didn't matter much, though, because the Later Okamoto palace, as it came to be known, was not long for this world.  Scarcely had it been built and occupied but that it caught fire and burned down—another expenditure of funds and labor that were once more counted as nothing. In fact, Takara hime was apparently on a tear, and went ahead and initiated quite a few projects that happened in 656.  We are told that nearby Tamu Peak was crowned with a circular enclosure, close to where two “tsuki” trees grew.  A “lofty” building was erected and called both Futatsuki no Miya (the Palace of the Two Tsuki) and Amatsu Miya (the Palace of Heaven).  She also had a new palace erected in Yoshino, possibly as a seasonal retreat.  And with this she was just getting started. She also had laborers dig a canal all the way from the western end of Mt. Kaguyama all the way to Mt. Isonokami.  We are told that 200 barges were then loaded with stone from Mt. Isonokami and hauled to the mountain east of the palace, where the stones were piled up to form a wall.  This last one had people up in arms.  They called the canal the “mad canal” and said that it wasted the labor of over 30,000 people.  On top of that, she used 70,000 men to build the wall.  To top it all off, the timber for the palace rotted away and the top of the mountain where they were building collapsed.  We are told that people cursed it all, crying out: “May the mound built at Iso no Kami break down of itself as fast as it is built.” So, yeah, people weren't too happy.  We, however, just might be – because all of this building work? It leaves traces in the landscape. We aren't always sure about locations in the Chronicles, as it is very easy for names to shift over time or for things to be renamed at a later date. But what we do know is that there are quite a few examples of stone work in the Asuka region.  There is the kame-ishi stone that looks only vaguely carved—it appears to have two carved eyes, but otherwise appears to use the natural shape of the stone to evoke a tortoise—that sits near the site of Kawaradera and Tachibana-dera.  There are the various saruishi—carved figures that are purportedly based on saru, or monkeys, but are likely meant to represent people.  They may have once adorned an elite family's garden or similar, and they were since moved to the tomb of Kibitsu hime.  There are various fountains and waterworks.  And then there are the Sakafune-ishi ruins, sitting along a ridge east of the palace site.  This consists of a large stone up on the hill, with carved channels that appear to be made to channel water poured into the grooves.  At the bottom of the hill there is a turtle shaped stone basin, filled from a boat-shaped water tank.  Across the hill is example of stone work, including possible walls. Given the apparent age of everything, and its location, it is thought that this may all be part of the Futatsuki no Miya complex that Takara hime built.  Unfortunately, it is still not clear how it was meant to operate.  After Asuka was abandoned as the capital, knowledge of the site also disappeared.  There were some stories that arose about the stone that it was used for some kind of sake-brewing, hence the name, but nothing truly concrete has arisen.  There may have been other structures, perhaps made of wood, that are no longer present, and the stone itself appears to have broken and eroded away over the years.  It may have been meant as a ritual site, or perhaps it was just built as some kind of wonder for the people.  It doesn't fit into any clear model of any Buddhist or even ancient Shinto practice, nor is it clearly connected to other continental practices.  We certainly know that they did plenty with water, given the number of waterworks and other carved stones, including a model of Mt. Sumera, we are told was built to the west of Asukadera on the 15th day of the 7th month of the following year—657. Maybe these are remnants of that project Whatever its purpose, the Sakafune-ishi site does seem to compare favorably with what is described in the Nihon Shoki, and perhaps it was considered such a waste of resources just because it didn't fit in with the prevailing ritual culture.  Maybe Takara hime was too artistically avant-garde for her time. “Wasting resources” would, in fact, become a chief complaint against Takara Hime during her time on the throne.  And that takes us from seemingly harmless construction projects into the court politics of the day.  Now as you should recall, Prince Naka no Oe, Takara Hime's son, was the Crown Prince at this point, and quite influential.  He was supported by various courtiers, such as Nakatomi no Kamatari, the Naidaijin, but his eventual ascendancy to the throne was not entirely assured.  We've seen plenty of examples where someone would seem to be in line for the throne and they didn't ever make it.  We know that there were several other royal princes at this time.  One of the youngest was Prince Takeru, a grandson of Takara Hime, who was born around 651.  Then there was Prince Naka no Oe's brother, Prince Ohoama.  He was also one of Takara Hime's sons, and while we haven't heard much of him in the narrative, we will definitely see more of him in the future.  On top of the two of them, there is Prince Arima, whom I talked about at the beginning of the episode.  Prince Arima was mentioned as the son of Karu and Wotarashi Hime, but his mother was not Karu's Queen—that was Hashibito, daughter of Okinaga Tarashi-hi Hironuka, aka Jomei Tennou, and Takara Hime.  Yup, Karu basically married his own niece, though that may have been an attempt to keep the most direct connection possible to the royal line.  Arima's mom Wotarashi Hime, on the other hand, was the daughter of Abe no Kurahashi no Oho-omi—the Minister of the Left, or Sadaijin, during Karu's reign.  Strictly speaking, based on the way that the succession has been depicted so far, Prince Arima wouldn't technically meet the requirements.  That said, we've seen where that has been bypassed in the past, and no doubt people were aware just how easily it would be to rewrite the history, if they had to.  He was young—but not so young that he couldn't be involved in the politics of the court. Other than a note about his parentage at the start of Karu's reign, Prince Arima isn't mentioned again until the ninth month of 657, and right off the bat you can tell where the Chroniclers fall on his personality.  They describe him as deceitful, and claim that he pretended to be insane—a term that doesn't really show up elsewhere, so it is hard to know what exactly is meant.  Is he the Hamlet of his age?  Arima used this as an excuse to go to Muro Onsen—thought to be modern Shirahama Hot Springs, on the southwestern end of the Kii Peninsula.   When he came back he sang its praises, claiming that “scarce had I seen that region, when my complaint disappeared of itself.”  The Queen wanted to go and see for herself. Overall, this hardly seems to be very “deceitful”, though it is suspected that Arima may have feigned an illness to avoid some of the politics around the start of the new reign.  Given his father Karu's recent death, it would likely have been easy enough to claim that he was greatly depressed.  We aren't told how long he stayed at Muro Onsen, but presumably it was for some time. At the start of the following year, on the 13th day of the first month, Kose no Tokuda no Omi, the Sadaijin, or Minister of the Left, passed away.  This would have no doubt created some ripples, but little more is said—we don't even have the name of who succeeded him in the position, at least not in the Nihon Shoki.  Four months later, which is to say in the fifth month of that same year, 658, Prince Takeru passed away.  He was only 8 years old, but as the grandson of Takara Hime a temporary tomb was constructed in the Imaki valley.  Takara Hime lamented his death greatly, and in the 10th month, she took Arima's advice and went to visit the Ki Onsen.  She had several poems composed and handed them to Hata no Ohokura no Miyatsuko no Mari to record them for posterity. While she was away, Soga no Akaye no Omi was the acting official in charge.  And several weeks in, he addressed Prince Arima.  He noted that there were three problems with Takara Hime's government. First – She builds treasuries on a great scale, collecting the riches of the people. Second – She wastes the public grain revenue in digging long canals. Third – She loads barges with stones and transports them to be piled up into a hill. This may have been popular opinion, but it was also rather treasonous talk.  Prince Arima simply smiled and said: “I have only now come to an age where I am fit to bear arms.” So, yeah, he was basically saying that he was old enough to take up arms—and presumably lead others in a rebellion, if that was the case. Two days later, on the fifth day of the 11th month, Prince Arima met Akaye at his mansion.  They went into one of the upper stories, where they wouldn't be interrupted, and there they conspired together.  Others were also involved, it seems—Mori no Kimi no Oho-ishi, Sakahibe no Muraji no Kusuri, and Shihoya no Muraji no Konoshiro.  There are a few different books that claim to record what the plans were.  One says that Soga no Akaye, Shihoya no Konoshiro, Mori no Oho-ishi, and Sakahibe no Kusuri divined the future of their conspiracy by drawing slips of paper, to see how it would turn out.  Another book states that Arima claimed he would burn down the palace and take 500 men to march down south.  There he would waylay Takara Hime at the harbour of Muro.  They were going to exile her to Awaji island, setting up a fleet of ships to ensure she could never leave. As they were discussing what to do—no doubt talking about how the Prince could take the throne, a leg-rest that they were using broke.  Another book claims it was an arm-rest, instead, but otherwise the details are the same.  They both agreed that was a bad omen, and decided not to proceed any further with their plans.  Prince Arima returned home, but apparently Soga no Akaye had a change of heart.  He apparently figured that his only way out was to turn in the others and admit everything.  And so, that night, Akaye sent Mononobe no Enowi no Muraji no Shibi, who was in charge of the labourers working on the palace.  They surrounded the palace and then Akaye sent a mounted courier to inform Takara Hime. That letter must have laid everything out.  Takara hime had the conspirators arrested and brought to Ki Onsen.  Arima's servant, Nihitabe no Muraji no Yonemaro, followed them.  Prince Naka no Oe himself questioned Arima about why he plotted treason.  Arima's answer is a bit cryptic:  “Heaven and Akaye know.” He responded, “I do not understand at all.” In the end, all of the conspirators were found guilty, and executed.  Tajihi no Wosaha no Muraji no Kuniso was sent to do the task.  Prince Arima was strangled at the Fujishiro acclivity, along with Shihoya no Konoshiro and Nihitabe no Yonemaro.  Before being executed, Konoshiro made a rather macabre request, asking that—presumably after he was dead—they cut off his right hand and make it a national treasure.  The other two conspirators, Mori no Oho-ishi and Sakahibe no Kusuri, were merely banished, presumably having played less of a role. Once again, we must remember that we are only getting one side of the story.  It is definitely convenient for Naka no Oe to have a potential rival out of the way.  At the same time, it is certainly plausible that there was more than a little bit of consternation about how Takara Hime had been spending so much on all of these construction projects.  And yet… were these Takara Hime's projects, alone? Remember, Prince Naka no Oe seems to have had a fair bit of clout.  He orchestrated the original coup, where he killed Soga no Iruka and his father.  And then he declined the throne, but became a major part of the new government.  He was apparently powerful enough that he organized the move back to Asuka against the wishes of Karu no Ohokimi. So would all of these projects have been done without his involvement? This is an area where I have to admit that I probably need to check my bias.  On the one hand, it is rare enough in patriarchal accounts to see women with agency and in positions of power, and so it is easy enough to make an assumption that any agency they are given in the record, they likely had more than is mentioned.  At the same time, in this particular instance, at least, Takara Hime's role in this could just as easily be a cover to preserve the image of Naka no Oe, who is certainly portrayed as a hero figure, bringing much needed change and modernization—such as it was—to Yamato.  His enemies are always shown to be in the wrong, and even if he is accused of something horrible—such as the death of Soga no Ishikawa no Maro—it turns out that it was actually the fault of someone else, such as the person who slandered Maro to him in the first place.  So could it be that these unpopular construction projects were actually his doing, all along?  Was the conspiracy simply to overthrow Takara Hime, or was it focused on both her and Naka no Oe, together? To be honest, I couldn't say for certain.  All we have to go on is what the Chroniclers tell us, and they lay the blame fairly firmly at the feet of Takara Hime.  But do remember that Naka no Oe is not necessarily the Shining Prince that he is often made out to be, and that people rarely come to or stay in power in a society like Yamato's by being nice all the time.  We certainly know what he is capable of from the Isshi Incident, and we shouldn't forget that in the narrative. Now when Takara Hime returned from Ki Onsen after winter ended, in the new year.  We are told that she got back on the third day of the first month of 659.  A couple of months later, on the first day of the third month, she went to Yoshino and held a banquet there—no doubt at the palace she had had constructed.  This may have been at the site of Miyataki Ruins, where excavations have revealed numerous examples of roof tiles and other artifacts that may have come from a building from the Asuka or Nara era. The visit to Yoshino must have been quick, however, as we are told that two days later she visited Hira-ura in Afumi, on the shores of Lake Biwa.  Perhaps this only means she left two days later, since that must have been quite the journey back in the day.  Would she have traveled on horseback, or in a carriage or something similar?  No doubt a full procession would take time, and I doubt that the sovereign would push herself.  We also don't have a reason for her to go, that I can see.  It is an odd entry, to say the least. And I think it may be best to end it there.  I do encourage anyone who can to get down to Asuka and plan to spend a couple of days if you really want to get around.  You may want to rent a bike or even a car to get to everything, though you can walk to most things.  There are several museums and cultural centers set up to expound upon Asuka culture, with a focus on the history and archaeology specifically of that period. The palace site where Takara Hime ruled would continue to be the location of at least two more palaces, which we'll talk about in time.  Before that, though, we'll want to cover a few more things.  Most importantly, we'll want to talk about the relationship with lands outside of the archipelago.  We'll discuss the man from Tukhara—who may have simply been from the Ryukyu islands, or possible from as far aways the Dvaravati Kingdom, in modern day Thailand, or even from the western edge of India and Pakistan, having traveled the Silk Road.  Some have even suggested that he may be a Tocharian, and we'll talk about what that means.  And then, before we finish, we'll have to talk about everything else going on, including the conclusion of the Tang-Baekje war. Until then thank you for listening and for all of your support. 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.    

n this eye-opening episode of Wake Up with Miya, we sit down with the brilliant Atom Bergstrom to explore groundbreaking insights on sugar, kidney health, candida, acidity, and how they all play a crucial role in our overall wellness. Is your diet killing you? Atom challenges conventional wisdom on sugar by revealing its surprising protective role against candida overgrowth and explaining why refined sugar may not be the villain it's made out to be. We also dive deep into the causes of kidney stones, the truth about metabolic health, Chapman reflex points, and the hidden dangers of overly acidic or overly alkaline diets. Tune in to learn practical tips, fascinating stories, and unconventional methods to optimize your health. BUY ME A COFFEE LINK https://buymeacoffee.com/sensiblehippie ✨ Join My Free Patreon!Sign up for free to enjoy ad-free episodes and access any content that couldn't make it onto YouTube due to policy restrictions. It's the best way to stay connected and never miss the full story!Patreon.com/SensibleHippie

Wake Up with Miya: Cultivating an Abundance Mindset for 2025 (Part 1 of 3) kicks off my annual 3-part abundance series! Every year since starting this podcast, I've launched this series to help reset our mindset and prepare for prosperity. In this episode, I reflect on last year, share exciting news about the rebrand to Wake Up with Miya, and guide you through actionable steps to cultivate an abundance mindset. Learn how to reframe challenges, practice daily gratitude, set intentions, and use simple rituals to attract success in all areas of life. Tune in and let's start 2025 with abundance!Hahaha... this is one of the first videos i did about manifesting... Check it out, but if you go to apple you can actually hear the my first 20 or so podcast all about this. Anyway check this out... https://www.youtube.com/watch?v=m7M0Ao1I1lk Here is another episode worth listening to: https://open.spotify.com/episode/26kPsWz6HIHpganZ5uxLjA?si=9f3TGGyVS-mGq4gtqSi4Ww #AbundanceMindset #ManifestingSuccess #gratitude

Immerse yourself in our transformative Abundance Guided Meditation, the final installment of a three-part series aimed at elevating your mindset and manifesting prosperity in 2025. This meditation builds upon insights from our previous discussions on cultivating an abundance mindset and practicing gratitude. Join me, Miya, as we align our thoughts and intentions with universal abundance. Watch the first two videos of this series to deepen your journey: 1.Cultivating an Abundance Mindset: https://youtu.be/02k0D5bIvVQ 2. The Power of Gratitude: Part 2 in our Journey to Abundance: https://youtu.be/xWuX_E0n9Hk

Smash Ultimate personalities, EE, Light and Cosmos, are joined by Sparg0 to discuss his Lumi Number 1 player ranking and WINNER or LMBM, his big win at LMBM, and becoming the best at last over Miya and Acola! They also are joined later by two TOs from the new Reaper Invitational happening soon. If you're 21+, head over to https://viiahemp.com/ and use code LIGHTSOUT for 15% off. #ad Learn more about your ad choices. Visit podcastchoices.com/adchoices

本期，我们邀请到了一位新朋友，他就是B站知名up主，同时也是播客「历史剥壳」的主播张志浩。作为张志浩“红楼人物品评”的忠实观众，划水怪自然不会错过这次录制机会。在节目中，关于红楼的疑问也被划水怪一股脑地抛出，林黛玉怎么不算是一个情绪稳定的人？如何对红楼梦进行现代性的解读？红楼梦中登场人物的复杂性？后40回是否是曹雪芹所写？更多精彩内容，还请收听本期节目～主播 / 相征嘉宾 / 张志浩音频后期 / 陆凯BBBBUDDHA音频上传 / Observer-本节目由深夜谈谈 Midnight Network出品 -Playlist:02:05:52 叶蒨文 - 浅醉一生Timeline:00:01:42 张志浩老师和柚子的故事00:06:28 每个人都可以聊《红楼梦》00:07:03 缅怀琼瑶阿姨00:11:36 琼瑶作品的时代影响00:17:26 港台音乐与《红楼梦》竟如此适配？00:31:02 唱片时代歌手的价值00:51:54 袭人的象征意义01:02:31 小红身上的“现代性”01:05:25 麦琳 李行亮VS王熙凤 贾琏01:20:00 曹雪芹真的存在过吗01:47:29 为什么很少聊贾宝玉02:04:47 没读过《红楼梦》的朋友先看哪个版本深夜谈谈全新付费节目「浪谈之东瀛野望录」上线啦，浪谈三人组（杨凯、大猛、相征）固定班底。在嬉笑浪谈中带你了解，日本从战国到明治维新，登场的那些英雄人物与他们的风云故事。感兴趣的小伙伴全平台搜索「浪谈之东瀛野望录」即可购买！❄️2025.2.12-2.16，由相征与Miya领衔带队，五天四晚雪域青森之行，温泉、清酒、海鲜、睡魔、艺术带你体验独具特色的青森文化，具体行程大以在微信搜索「大内夜市」查看！-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：@深夜谈谈子、@相征terryB站：@大内密谈midnightalks视频号&抖音：@深夜谈谈子微博：@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: aidanei17301214531）并回复【听众群】即可进群。

临近年末，年终总结就让中年人先来吧。划水怪、大猛和小寒老师组成中年悲北京限定组合小大象，本期来和大家聊一聊中年人的养老焦虑。作为上有老，下有小的中年人，面临着父母养老和自己今后养老的双重困境。三人从各自所面临的养老焦虑聊起，也逐步探讨了目前可行的养老方案，在个人制定养老计划的同时，也可以了解第三方平台提供的服务。例如京东护士到家，针对行动不便且需要定期进行医疗护理的人群，如老年人、术后康复人群、重症卧床患者、孕产妇等，可以提供上门打针、换药、采血、就医陪诊、母婴护理等37项特色服务项目，服务覆盖范围已覆盖北京/上海/广州等全国33个一二线城市。大家如果有需要，打开京东APP，搜索“京东护士到家”，根据需求选择服务，下单付款后选择上门时间就可以啦！现在平台还有活动，12月20日~1月20日，京东护士到家服务低至5折起，每日前20名下单用户赠送价值 49.9元家庭护理包一份，如果在这段时间有需求的小伙伴也可以尝试一下！更多精彩内容，还请收听本期节目～主播 / 相征 郭小寒 大猛音频后期 / 陆凯BBBBUDDHA音频上传 / Observer-本节目由深夜谈谈 Midnight Network出品 -Timeline:00:02:18 年末的悲伤时刻00:04:39 怎样才算是孝顺00:09:09 养老焦虑年轻化00:15:44 计划赶不上变化00:23:42 养老也可以找搭子吗？00:32:50 意定监护00:40:53 京东护士到家帮你“养”老00:51:59 中年危机与时间贫困00:59:30 我们如何体面地老去01:08:00 关于个人养老金制度01:10:38 不必什么都自己扛01:18:53 先活在当下，再放眼未来深夜谈谈全新付费节目「浪谈之东瀛野望录」上线啦，浪谈三人组（杨凯、大猛、相征）固定班底。在嬉笑浪谈中带你了解，日本从战国到明治维新，登场的那些英雄人物与他们的风云故事。感兴趣的小伙伴全平台搜索「浪谈之东瀛野望录」即可购买！❄️2025.2.12-2.16，由相征与Miya领衔带队，五天四晚雪域青森之行，温泉、清酒、海鲜、睡魔、艺术带你体验独具特色的青森文化，具体行程大以在微信搜索「大内夜市」查看！-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：@深夜谈谈子、@相征terryB站：@大内密谈midnightalks视频号&抖音：@深夜谈谈子微博：@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: aidanei17301214531）回复【听众群】即可进群。

某天，北京办公室传来阵阵乐音，时而像古琴，时而又像吉他，还不时有人吟唱。这种大场面，自然是有高人到访。本期，我们迎来了一位新朋友，他就是人称“阮痴”的冯满天。出生在音乐世界，自幼随父亲冯少先学习月琴，15岁考入中央民族乐团演奏阮族乐器。为重制失传已久的阮咸，耗费半生时间，阮痴这个称号也由此而来。录制中，聊到兴起，冯老师更是即兴弹奏起来，这期节目，大家听到就是赚到！更多关于冯满天的精彩故事，还请收听本期节目～主播 / 相征嘉宾 / 冯满天音频后期 / 陆凯BBBBUDDHA音频上传 / Observer-本节目由深夜谈谈 Midnight Network出品 -Playlist:01:37:24 冯满天 - 酒狂Timeline:00:05:20 庆余年2中的琴师竟然是他？00:07:44 童年的玩具是月琴00:10:56 捡别人吃剩的西瓜皮00:14:15 四岁跟随俄国大师学习小提琴00:22:09 15岁考上中央民族乐团00:29:33 初次接触吉他00:33:46 创立中国早期摇滚乐队00:37:01 为买电吉他辣椒油蘸馒头吃了三个月00:41:40 为听邓丽君得了冻疮00:44:36 冯老师现场弹奏00:50:50 深圳乐队中唯一的北方嗨佬01:01:00 属于中国的音乐01:08:11 音和乐有什么不同01:23:24 从弹阮到制阮01:35:28 语言终止的地方才是音乐开始的地方深夜谈谈全新付费节目「浪谈之东瀛野望录」上线啦，浪谈三人组（杨凯、大猛、相征）固定班底。在嬉笑浪谈中带你了解，日本从战国到明治维新，登场的那些英雄人物与他们的风云故事。感兴趣的小伙伴全平台搜索「浪谈之东瀛野望录」即可购买！❄️2025.2.12-2.16，由相征与Miya领衔带队，五天四晚雪域青森之行，温泉、清酒、海鲜、睡魔、艺术带你体验独具特色的青森文化，具体行程大以在微信搜索「大内夜市」查看！-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：@深夜谈谈子、@相征terryB站：@大内密谈midnightalks视频号&抖音：@深夜谈谈子微博：@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: aidanei17301214531）并回复【山海经听众群】即可进群。

划水怪、米地、黎叔魔都相聚，危险的信号响起，因为你也不知道这三人凑在一起，又能闯什么大祸。本期三人斗胆来聊一聊认知战，随着互联网的发展，如今的认知战变得越来越隐秘。正如黎叔所言，认知战就像竖着给社会切一个口子，不足以触及根基，但可以让社会矛盾频发。三人在节目中也举了不少例子，例如对华为的舆论战、对黑神话悟空的拉踩以及NGO对蒙古国的人权干预，在节目的最后三人也提醒大家保持独立思考与批判精神，理性上网。更多精彩内容，欢迎收听本期节目。主播 / 相征 米地嘉宾 / 黎叔音频后期 / 陆凯BBBBUDDHA音频上传 / Observer-本节目由深夜谈谈 Midnight Network出品 -Playlist:01:20:19 J Hus,iceè tgm - Big ConspiracyTimeline:00:04:09 占领舆论的高地00:07:24 兄弟之吻00:11:15 刘德华为什么不演反派00:18:59 舆论战的典型话术00:20:57 兵马俑工作室00:35:28 什么是ESG？00:40:32 对黑神话的恶意诋毁00:47:42 美国政府花过的愚蠢的钱00:58:02 举个蒙古的例子01:17:51 独立思考，理性上网深夜谈谈全新付费节目「浪谈之东瀛野望录」上线啦，浪谈三人组（杨凯、大猛、相征）固定班底。在嬉笑浪谈中带你了解，日本从战国到明治维新，登场的那些英雄人物与他们的风云故事。感兴趣的小伙伴全平台搜索「浪谈之东瀛野望录」即可购买！❄️2025.2.12-2.16，由相征与Miya领衔带队，五天四晚雪域青森之行，温泉、清酒、海鲜、睡魔、艺术带你体验独具特色的青森文化，具体行程大以在微信搜索「大内夜市」查看！-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：@深夜谈谈子、@相征terryB站：@大内密谈midnightalks视频号&抖音：@深夜谈谈子微博：@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: aidanei17301214531）并回复【山海经听众群】即可进群。

朋友们有救啦，是浪谈新节目！聊了那么多漫画作品，浪谈三人组今天来聊一聊都想成为漫画里的谁。三人从人生的各个阶段：童年、少年、青年、中年、老年分别选择一个最想成为的角色并展开讲述各自的理由。话不多说，让我们到节目中听听这三人都做出了怎样的选择！本期，我们也想向大家宣布一个好消息，浪谈也有付费节目啦！浪谈三人组（杨凯、大猛、相征）固定班底。在嬉笑浪谈中带你了解，日本从战国到明治维新，登场的那些英雄人物与他们的风云故事。感兴趣的小伙伴全平台搜索「浪谈之东瀛野望录」即可购买！更多精彩内容，欢迎收听本期节目。主播 / 相征 杨凯 大猛音频后期 / 陆凯BBBBUDDHA音频上传 / Observer-本节目由深夜谈谈 Midnight Network出品 -Playlist:01:58:46 ONE OK ROCK - Mighty Long FallTimeline:00:00:46 浪谈要做付费啦！00:08:47 凯神为什么更新慢00:11:57 还是以漫画的角度切入00:23:08 能打包咱就打包00:25:45 最想活成动漫里的谁？00:28:36 不会说话的小恐龙阿贡00:35:33 企鹅村的皿田木子00:37:26 《灵能百分百》的花泽辉气00:55:52 谁少年的时候不想成为大雄01:02:14 深深共情濑户一贵01:11:51 少年漫不得不看《全职猎人》01:35:06 中年还没开始靠谱01:38:28 长大后才理解野原广志01:43:28 漫画中最有名的一个老年人01:52:16 安西光义你凭什么01:57:37 欢迎大家订阅东瀛野望录本期提及的动漫作品和人物划水怪童年：《阿拉蕾》皿田木子少年：《I"s》濑户一贵青年：《幽幽白书》桑原和真中年：《蜡笔小新》野原广志老年：《圣斗士星矢》童虎凯神童年：《小恐龙阿贡》阿贡少年：《哆啦A梦》野比大雄青年：《圣子到》一条诚、《灌篮高手》福田吉兆、《天上天下》高柳雅孝中年：《死神》京乐春水，《麻辣教师GTO》鬼冢英吉、《乱马》早乙女玄马老年：《灌篮高手》安西光义猛哥童年：《灵能百分百》花泽辉气少年：《全职猎人》西索青年：《全职猎人》莫老五老年：《海贼王》卡普❄️2025.2.12-2.16，由相征与Miya领衔带队，五天四晚雪域青森之行，温泉、清酒、海鲜、睡魔、艺术带你体验独具特色的青森文化，具体行程大以在微信搜索「大内夜市」查看！深夜谈谈全新付费节目「浪谈之东瀛野望录」上线啦，浪谈三人组（杨凯、大猛、相征）固定班底。在嬉笑浪谈中带你了解，日本从战国到明治维新，登场的那些英雄人物与他们的风云故事。感兴趣的小伙伴全平台搜索「浪谈之东瀛野望录」即可购买！-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：@深夜谈谈子、@相征terryB站：@大内密谈midnightalks视频号&抖音：@深夜谈谈子微博：@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: aidanei17301214531）并回复【山海经听众群】即可进群。

书接上回，方老师大开脑洞，提出黄眉大仙才是黑神话BOSS团的幕后组织者，并在上期详细拆解了黑熊精与金池长老两位成员的关系。本期我们继续聊一聊黑神话BOSS团的另一位成员——百眼魔君。众所周知，蜈蚣并没有真正意义上的眼睛，那百眼魔君满身的眼睛又从何而来？为何他与蜘蛛精虽以师兄妹相称，但却从未说明自己师承何处，他们的师父又是谁？百眼魔君和七蛛们的身世又如何？且听方老师一一道来。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 / Observer-本节目由深夜谈谈 Midnight Network出品 -Timeline:00:01:51 《黑神话》里的意难平00:05:59 西游记“五毒俱全”00:12:13 如来佛也奈何不得的蝎子精00:16:40 被顺手刷分的红磷大蟒00:19:43 并不想阻止唐僧取经大计的金毛犼00:21:53 盘丝岭七蛛00:24:07 百眼魔君登场00:30:10 深扒百眼魔君和七蛛身世之谜00:35:06 女儿国从何而来？00:42:57 百眼魔君其实是老外？00:44:27 柏勒洛丰如何成为英雄？01:01:55 比试落败，百眼魔君败走01:04:06 散仙毗蓝婆？01:08:13 百眼魔君的痴❄️2025.2.12-2.16，由相征与Miya领衔带队，五天四晚雪域青森之行，温泉、清酒、海鲜、睡魔、艺术带你体验独具特色的青森文化，具体行程大以在微信搜索「大内夜市」查看！深夜谈谈全新付费节目「山海经宇宙漫游指南」上线啦，大内人气主播、国内知名“怪兽”画者方老师通过对《山海经》进行系统性、完整版的精品内容输出，普及历史、文化、地理等知识！感兴趣的听众老爷全平台搜索「山海经宇宙漫游指南」即可购买！-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：@深夜谈谈子、@相征terryB站：@大内密谈midnightalks视频号&抖音：@深夜谈谈子微博：@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: aidanei17301214531）并回复【山海经听众群】即可进群。

《再见爱人4》划水怪和Miya还没有追到与更新齐平，但因为网上各种切片的剧透，也对节目了解得大差不差。划水怪在看过之后，最大的共鸣来自于对节目组工作人员的共情。因为大内旅行团的原因，划水怪和Miya经常作为领队带领大家游山玩水，其中的各种艰辛只有经历过的人才知道。于是本期我们也顺着旅行这个话题，聊一聊旅行与搭子这件事。明年，我们也将重启划水怪印象最为深刻的一次旅行，2025年2.12-2.16，由相征与Miya领衔带队，五天四晚雪域青森之行，温泉、清酒、海鲜、睡魔、艺术带你体验独具特色的青森文化，具体行程大家可以点击这里或微信搜索「大内夜市」查看！更多精彩内容，欢迎收听本期节目。主播 / 相征 Miya音频后期 / 陆凯BBBBUDDHA音频上传 / Observer-本节目由深夜谈谈 Midnight Network出品 -Playlist:01:49:51 椎名林檎 - 人間としてTimeline:00:05:23 看《再见爱人》最共情节目组00:11:29 两种类型的完美旅伴00:15:06 最奇葩的旅伴00:23:17 成也旅伴 败也旅伴00:27:35 和父母旅行要找好自己的定位00:33:55 第一批找旅行搭子的人已经开始后悔00:40:33 半夜剪我头发的旅行搭子00:55:13 印象最为深刻的旅行01:03:07 为了泡温泉去了一趟日本01:20:07 复刻升级青森之行❄️2025.2.12-2.16，由相征与Miya领衔带队，五天四晚雪域青森之行，温泉、清酒、海鲜、睡魔、艺术带你体验独具特色的青森文化，具体行程大以在微信搜索「大内夜市」查看！深夜谈谈全新付费节目「山海经宇宙漫游指南」上线啦，大内人气主播、国内知名“怪兽”画者方老师通过对《山海经》进行系统性、完整版的精品内容输出，普及历史、文化、地理等知识！感兴趣的听众老爷全平台搜索「山海经宇宙漫游指南」即可购买！-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：@深夜谈谈子、@相征terryB站：@大内密谈midnightalks视频号&抖音：@深夜谈谈子微博：@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: aidanei17301214531）并回复【山海经听众群】即可进群。