2016-04-26

　　　　　　　　　　　　　　
　　延原時行歌集「命輝く」（第2383回）
　　「復活の家出発進行―感謝無限の旅一歩一歩」
今朝も先生のメルマガ「風の便り」で届いた「今日の歌」を修めさせていただきます。新しい「朝の歌」です！

　　　　４月26日
　　　　　　　　　　御友平安・平和の歌四首

　一　御友ぞや平安父に霊委ぬ翻りてや「我が羊飼へ」
　　　（備考：ルカ23・46、熟読参照。ヨハネ21・15，16，17、熟読参照。御友の父への往相と父からの還相ここにあるなり。往相平安、還相平和なり）
　二　平和のや命法何故に下るやと訊かば汝見よ霊委ぬ君
　　　（備考：ホ氏も書きぬ：”The immediate experience of this Final Fact, with its union of Youth and Tragedy, is the Sense of Peace. In this way, the World receives its persuasion towards such perfections as are possible for its diverse individual occasions.” [AI, 296]平安の感覚これ往相なり。世界命法を受くる、これ還相なり。両者宇宙の真っただ中にて「交互関係」Reciprocal Relationを結ぶなり。これ御友の御業なり。甦りし者たちこの御業を承くるなり。我が家の場合、我が妻の「本作る」「父さんやって」の声とともに、御業承くるなり）
　三　霊委ぬ君御友ぞや在してや「我が羊飼へ」御声轟く
　四　御業承けこの世なべてぞ何あらむペンテコステの受霊尊し
　　　（備考：使徒言行録第二章、熟読参照）

追記

昨日は、先生のご友人とのメール交換を、こちらにも送ってくださいましたので、先生のメール便のみ、ここに収めさせていただきます。

Dear Herman,

Thanks a lot for this new information. On April 2 my PC broke down and I have renewed it.

My new book in Japanese with the title: In Reference to Ryokan’s Song of the Wind: Reflections on a Theology of the Great Fri ends (Niigata: Kokodo Shoten, 2016) is selling. And I wrote a new Japanese essay “Whitehead’s Philosophy of Peace as Undergirding the Worldly Societal Peace” for the ACADEMIA journal, No. 156, April 2016. It is my contention that by writing the final passage in AI, 296 Whitehead has acquired and thus clarified the “sense of Peace” as emerging in and through “the immediate experience of this Final Fact, with its union of Youth and Tragedy,” which happens in the midst of one’s joyful death embraced by the Great Friend toward the heavenly Father.

It is important for Whitehead that in this way, “the World receives its persuasion towards such perfections as are possible for its diverse individual occasions” (AI, 296). What he writes here is concerned with the worldly societal peace as it is linked up together with Peace, as Its repercussions.
The worldly societal peace, which we usually presuppose in our peace research, is meaningless and valueless without its grounding in Peace.

Then, how should we interpret the relationship between Peace and peace? Probably, the Pentecostal visions/happenings in history might have been the cases in which we are endowed with what Whitehead calls “the particular providence for particular occasions” (PR, 351). I perceive that even Kant wrote his piece on the “Eternal Peace” as emerging from Peace but not from the ideal of peace.

Our business of “ecological civilization,” in my view, is not free from this Pentecostal “reciprocal relation,” as is testified beautifully by Whitehead (see PR, 351).

As far as my own case is concerned, the following tanka of mine is to the point]:

Waga tsuma ya
Zetsugo emimashi
Fushigi yam o
Fukaki hikumi no
Soko zo hishousu

Wonderfully
My wife smiles rich
While passing;
The bottom of the deep abyss
Is risen toward the Father

(Note: the deep abyss=the Logos who was in the beginning: John 1; 1, the first line; the bottom who is risen toward the Father=the Logos who was with the Father: John 1: 1, the second line.)

By the way, the Pentecostal vision is widened in these days in terms of the relationship with the interreligious dialogue, especially with Buddhism, with the Zen poet Ryokan appearing anew in my own case.

Cordially,
Toki