#kim jong-pil

[howwelldoyouknowyourmoon]

Sun Myung Moon’s 21 year course from 1946-1967 ended in failure

▲ In this photo, taken in San Francisco (probably late 1962), John Lofland is sitting at the back on the left. Young-oon Kim is in the front row, second from the left; Peter Koch is in the center wearing glasses; Doris Orme is two behind him near the back. It may be Edwin Ang on the right. __________________________________________
 Moon started his ‘public ministry’ in Pyongyang in 1946. His 21-year course was supposed to end in 1967. When it did not, some members left the UC. __________________________________________


▲ Sun Myung Moon
 in the 1950s

God’s Day Speech – Reverend Sun Myung Moon
 January 1, 1973, 7:00 a.m. Tarrytown, New York
 Translated by Mrs. Won Pok Choi


Question: At that time, in 1967, Miss Kim [Young Oon Kim] was teaching that was the end of the 21-year course.

Question: In 1967 I was told that it was the end of the 21 year course, and then the judgment was coming, and that should end in 1974. But I haven’t heard him say anything lately about what will happen in 1974, or the significance of what will happen at the end of that course.

http://www.tparents.org/Moon-Talks/SunMyungMoon73/SM730101.htm __________________________________________ John Lofland referenced the 1967 prophecy in his book, Doomsday Cult: A Study of Conversion, Proselytization, and Maintenance of Faith. (1966, 1977)
 The book was a study of the Unification Church group led by Young Oon Kim in San Francisco in 1962-63.

page 25
…

The foregoing matters were secret, but still more so was the belief in a fully restored world within seven years of 1960. Revelations 7:4 had to be fulfilled within that period: “And I heard the number of those who had received the seal. From all the tribes of Israel there were a hundred and forty-four thousand.” Upon attaining this number the “spirit world” would become visible to everyone and cause mass member conversions. The current order would collapse in the process, and members would assume the reins of the new theocracy. Members were circumspect in speaking of Korea’s “true role,” lest outsiders doubt these American’s loyalty. In safe company, Korea was venerated as “the motherland” and God’s “chosen nation.”



pages 227-28


The most spectacular of these visits supported the feeling that UC political control of Korea was imminent. In November 1962, the mass media reported the official United States visit of a Korean political figure known as the “Director” [KCIA Director, Kim Jong-pil]. A feature story on Korea and the Director’s visit appearing in a national news magazine said he was the mastermind behind the then current Korean military junta [of Park Chung-hee]. He “provides the ideas, the drive, the plans. By his own immodest but unchallenged statement, [he] is the dominant figure of … [the] ‘revolution.’ ” After talks with high level officials in Washington, the Director spent two days in San Francisco before returning to Korea. He stayed in a luxurious hotel that flew the Korean flag over its main entrance in order to honor his presence.

▲ Young-oon Kim in about 1962.

The day of his arrival, Miss Kim received a phone call from the Director’s aide and interpreter, a Korean army colonel and UC member. He told her that he had arranged an audience with the Director for Miss Kim and her followers. Miss Kim and five core converts appeared at the hotel the next afternoon, where they met another of the Director’s aides, who had only recently converted to the UC. Before entering the Director’s suite, the Koreans conversed excitedly in their native tongue, while American members stood around and giggled with joy. The audience with the Director himself consisted of Miss Kim telling him of her work for the UC in America, after which each local member gave a brief testimony to the UC/Divine Principle’s wonders and how it had changed their lives. The interpreter translated for the converts and for the Director, who continually smiled, nodded, and chain smoked. There were soft drinks, and toward the end of the hour the Director said that he was not a religious man but had great sympathy with UC. He could not help them publicly in Korea, but he would secretly give them a hand whenever possible.

After the audience, the members assembled in the interpreter’s room, where pictures were taken and an air of family festivity reigned.

Dinner talk back in the UC Center focussed on the audience. Miss Kim emphasized that such a meeting was unique and had occurred only because the Director had high regard for his two aides who were UC members. Note was made of the recently converted Colonel being related by marriage to the junta head and thus having direct access to him. The Director’s interpreter, Miss Kim reported, was also his speech writer. When assigned to write a speech, he always got help from a top-ranking person in Moon’s movement in order to give the speeches a Divine Principle slant. Church members had a strong suspicion that the two aides would eventually convert the Director, Kim Jong-pil.

Since Sun Myung Moon was to control the world by 1967, control of his home base [Korea] would certainly come before that time. Although UC members in America were obscure and ignored, even the most skeptical had to agree that, for some months in 1962 at least, Korean control was not a fantasy. Members had access to the people whose conversion could have given them power, if only in a short-lived coup. In any event, after their meeting with the KCIA Director, Kim Jong-pil, members possessed an important sense of being secretly near the center of power in Korea. Was this not testimony to the Unification Church member’s truth [the Divine Principle]?”

(aliases corrected in the above text – in his book, John Lofland used aliases for everyone. Miss Kim was known as Miss Lee. It was an open secret that the book was about the UC.)

Further details of this visit of KCIA Director, Kim Jong-pil HERE __________________________________________


Young-oon Kim – it all ended in flames and tears for the professor

“Moon used to play golf regularly with Kim Jong-pil”

Religion is not the only way to view life, and its problems – and to offer some program for their resolution.

Gifts of Deceit – Robert Boettcher

[whatisonthemoon]

Kishi Nobusuke’s Bandung of the right

Excerpted from "The conservative imaginary: moral re-armament and the internationalism of the Japanese right, 1945–1962" by Reto Hofmann

In 1962, MRA launched its Asia Center in Odawara, Japan. Perched on a hill overlooking the Pacific Ocean and designed by a Swiss architect, Charles Rudolph, MRA no doubt modelled Odawara on Caux – as a place made to impress.26 Indeed, the inauguration ceremony spoke of the connections and the high profile the movement had built in the 1950s across Asia (Figure 3). The long list of guests included Kim Jong-pil, the head of the Korean Central Investigation Agency (KCIA); Truong Cong Cuu, Minister of Culture of Vietnam; General He Yingchin, a close aide of Chiang Kai-shek, from the Republic of China; U Narada, a Burmese monk; and representatives from forty-two countries, including Australia, South Africa, Malaya and Korea. Among Japanese dignitaries figured the sitting Prime Minister, Ikeda Hayato, as well as his predecessors, the aging Yoshida Shigeru, and, crucially, Kishi Nobusuke: he had been instrumental, during his prime ministership from 1957 to 1960, in setting up the Asia Center as he flirted with MRA as part of his vision to recast Japan as a hub for Asian regionalism.

Broadly speaking, the MRA Asia Center was the product of three intersecting forces. First, having made a name for himself in the West, Buchman determined to apply European lessons to Cold War Asia and, as seen in MRA’s courting of Hatoyama, decided to make Japan into its linchpin. In a report dated 17 July 1953, barely a week before the end of the Korean War, MRA stated that ‘Asia has to start all over again’. In the face of communism, greed, and poverty, MRA’s ‘moral ideology’ was the ‘only superior alternative offered to Asia’ – ‘only “heart-washing” will supersede “brain-washing”’. In this vision, Buchman earmarked a special place for Japan, calling it the ‘light of Asia’.

Second, Odawara must be regarded in the shadow of other pushes for Asian regionalism in the 1950s, such as the Colombo Plan, SEATO, and, in particular, the Afro-Asian Conference held in Bandung in 1955. At the Bandung Conference, as it is more commonly known, the participants strove to forge unity among Asian and African nations in order to remain non-aligned in the Cold War. As pointed out by Miyagi Taizo, for Japan, which was in Asia but closely tied to the United States, Bandung raised an old dilemma: was Japan part of Asia or the West? Put differently, Bandung offered Japan the prospect to ‘return to Asia’, but, at the same, embracing Bandung-style neutralism was impossible given Japan’s alliance with the United States (Miyagi 2001, 10–17). To reconcile this contradiction, Kishi envisioned an Asian regionalism centred on Japan and the MRA Asia Center was integral in this plan.

Third, Kishi’s promotion of the Asia Center reveals the postwar history of Pan-Asianist ideology within the conservative establishment. Kishi, the political scientist Richard Samuels has argued, ‘personified Japan’s transwar continuities’ (Samuels 2003, 141, 248). Also nicknamed the ‘monster of Showa’, he epitomized the survival of right-wing thought not just as far as domestic politics were concerned, but also, and perhaps especially, in his vision of Asia. Throughout his life, Kishi praised Kita Ikki, Japan’s foremost fascist thinker, Okawa Sh umei, the Pan-Asianist guru, and Uesugi Shinkichi, the promoter of an emperor-centric interpretation of the Constitution (Kang and Hyun 2016, 32–33). In the 1930s, Kishi became a top ‘reformist bureaucrat’ in Manchukuo, where he made it his goal to build a ‘fascist economic policy’ that would undergird Japan’s ‘security state’ (kokubo kokka) and its hegemony in Asia – ‘Manchuria was my masterpiece’, he remarked.27 From Manchurian bureaucrat, Kishi turned wartime politician in Toj o Hideki’s cabinet. As an expert planner, he led the Ministry of Munitions, the forerunner of the postwar Ministry of International Trade and Industry (MITI).28 Coming closer than anyone to an ‘imperial fascist’, Kishi was arrested by Occupation authorities and imprisoned as a suspected Class-A war criminal, but released without charges by Occupation authorities in 1948. He returned to political life in 1952 and became prime minister in 1957.

While Kishi professed himself a ‘democrat’, it is clear that, as Kang SangJung observed, ‘a thought core straddled [Kishi’s] pre and postwar’, namely a ‘patriotism’ that was grounded in state power and ‘national pride’.29 Asianism, too, remained a constant in Kishi’s thought – until old age he remained firm that the ‘fundamental principles’ behind the East Asian Co-Prosperity Sphere were ‘not mistaken’ (Iwami 1994, 193). In the postwar period, Asianism was, in fact, bound up with patriotism. For Kishi, just as postwar Japan had to free itself from the US-drafted ‘colonial Constitution’ to regain its honour, so it had to reconstruct a sphere of interest through a ‘medium-sized imperialism’ to feed its population.30 But, given that the age of formal empires had passed, Kishi resolved to turn to more informal solutions to recast Japanese power, such as that presented by the MRA Asia Center.

Kishi earmarked Southeast Asia as Japan’s new sphere of influence in Asia. That is why, upon becoming prime minister in 1957, he visited Southeast Asian leaders even before flying to Washington (he wanted to make it clear to president Eisenhower that Japan was still the ‘centre of Asia’, or, as he put in private, that ‘Japan stands alone, like Mount Fuji, to dominate in Asia’).31 As it turned out, however, Kishi’s Southeast Asian diplomacy faced a hurdle. While during the two trips undertaken that year he settled some questions of wartime reparations, Southeast Asian leaders were by and large reluctant to sign up to the Asian Development Fund, the tool whereby Kishi hoped to integrate the region into Japan’s economic sphere. There was, especially in countries such as Burma, Indonesia, and the Philippines, which had been subjected to brutal Japanese occupation in the Second World War, much lingering resentment toward Japan. It did not escape Southeast Asian leaders that Kishi’s strategy bore parallels with the Greater East Asia Co-Prosperity Sphere, anathema also because they believed that their new-found political independence hinged on economic independence. Kishi’s proposals, as the Manila Times commented, came with ‘inbuilt boobytraps’ (Kurzman 1960, 319; Hatano and Sato 2007, 58–59).

The setbacks he encountered in his Southeast Asian diplomacy explain why Kishi turned to MRA. To rebuild an Asian regionalism centred on Japan it was of paramount importance that the countries of Southeast Asia ‘trusted’ Japan.32 MRA were reconciliation specialists, with established networks across Asia, who appeared capable to bring to fruition informal diplomacy where the official one had hit a wall. Kishi had recognized MRA’s mastery of the art of public diplomacy since the early 1950s and appointed staff with MRA connections. He had been privy to the numerous MRA initiatives – he attended the performance of The Vanishing Island in 1955, seemingly at the invitation of the actress and singer Tanaka Michiko, a member of the cast and, reportedly, a ‘close friend’ (Entwistle 1985, 147). The politician Hoshijima Niro, an active member of MRA as well as ‘confidant’ of Kishi, also seems to have kept the prime minister updated with MRA activities (Entwistle 1985, 147). He also appointed the ex-Governor of the Bank of Japan Shibusawa Keizo, a central MRA member, to promote economic diplomacy in Southeast Asia (Kishi 1983, 384).

MRA opened crucial avenues to an informal diplomacy of reconciliation with Asian countries through personal channels and practices of compromise. The first instance of Kishi reaching out to it came, not coincidentally, in 1957, the year he launched his Asian diplomacy, by becoming involved in an MRA conference in Baguio, the Philippines. Organized by the core Japanese activists in collaboration with the Filipino section of MRA, the Baguio conference was intended to provide a forum for an unofficial gathering of personalities from Southeast Asia, Korea, and Japan in order to come to terms with past grievances, whether Japan’s wartime atrocities or its colonial rule. MRA lobbied politicians, including Kishi and President Magsaysay, to support the event.33 According to MRA sources, after the ‘former oppressed’ people met the Japanese MRA delegation, participants broke down in tears and proffered forgiveness. Most dramatically, Hoshijima, who attended with Kishi’s ‘consent,’ handed over a Korean national treasure – an ancient stone lion that had belonged to the last Emperor of Korea – to the Koreans as a symbolic gesture. He added that he would ‘go directly back to the Prime Minister and tell [him] that Japan must settle the claims that they now hold in Korea to property and monies’.34 Until then, in fact, the Japanese government had advanced property claims in Korea and claimed that its rule had been economically beneficial for Korean development – two positions that profoundly angered the Korean position. After Baguio, however, Kishi reportedly promised that he had ‘no intention of holding to our past legal interpretations’ and that he would withdraw the Kubota statement.35 It would not be until 1965 that Japan and Korea formally resumed diplomatic relations, but Kishi’s earlier unofficial diplomacy shows his determination to mend fences as a first step to reposition Japan to power in Asia.

In later years, Kishi pursued an ever bolder collaboration with MRA. All these initiatives were presented under the umbrella of Asian regionalism. In May 1959, for example, MRA held a conference in Otsu, near Kyoto, to discuss such questions as the ‘unity of Asian nations’, the ‘creation of an Asian continent that gives an answer to a divided world’, and the ‘purification of our nations from top to bottom, in order to give them the certainty of an incorruptible leadership’. Supporting messages were sent by Ngo Dinh Diem, the president of the Republic of Vietnam, the former prime minister of Burma, U Nu, and the General Secretary of the Arab League, Abdel Khalek Hassouna. Kishi welcomed the attendees, writing that ‘I have great respect for MRA, because it builds unity among nations on the basis of morality’.36 It was with these goals in mind that Kishi matured the idea of supporting the MRA Asia Center in Odawara.

Our conventional knowledge of Kishi ends with this resignation after the ANPO protests in 1960, but he continued his involvement in politics behind the scenes, and his fight for an Asian regionalism of the right is one such example. Having intervened for the MRA Asia Center as prime minister, he also championed it in later years, as emerges from a letter Kishi sent to the South Vietnamese strongman president, Ngo Dinh Diem, probably in early 1962. Kishi praised Diem’s ‘statesmanlike action’ to invite Japanese students to stage the MRA play The Tiger. He declared himself ‘convinced that now more than ever before the free people of Asia must unite in a common bid to save freedom, and this play is such an action’. He then urged Diem to attend the inauguration of the MRA Odawara Center. ‘Odawara, he explained, will be the first center in Asia wholly dedicated to training leadership in all fields and the youth in an ideological answer to Communism’.37

Kishi’s embrace of MRA, however, went beyond simple Cold War logic. The encounter between MRA discourse and Kishi’s Pan-Asianism led to a grey area of conceptual ambivalence, as seen in the meanings attached to ‘East’ and ‘West’. MRA envisioned Japan as a ‘third way’ between East and West, understood in Cold War terms, where East referred to the Communist bloc and West to the Free World. Conservatives such as Kishi, however, gave East–West a different meaning, much in line with the prewar rhetoric of East as Asia, and West as Euro-America. As argued by Ikeda, for example, when Foreign Minister Shigemitsu Mamoru talked in those years about ‘Japan as a bridge between East and West’, he meant that Japan would ‘reconcile Asian anticolonialism with the countries of the West’. Kishi’s mantra of ‘Japan as a member of Asia’ needs to be seen in the same light – that it was ‘Japan’s special place and mission’ to mediate between these two civilizations (Ikeda 2016, 38). Kishi, in other words, co-opted MRA rhetoric to repurpose the ideology that underpinned the Greater East Asia Co-Prosperity Sphere for which Kishi had worked with conviction during the Second World War.

Ultimately, MRA, and its Asia Center in particular, added legitimacy to Japan’s wartime Pan-Asianism, by staging Asian unity through an aesthetics that evoked simultaneously the tropes of the Greater East Asian Co-Prosperity Sphere and those of the Bandung Conference (Figures 4, 5, and 6). As Naoko Shimazu has argued, the Bandung Conference developed important rituals and symbolism to present the ‘esprit de corps’ of newly independent nations and, in so doing, remained a model for a ‘variety of post-colonial experiences’ (Naoko 2014, 1, 6). Indeed, the imagery of Asian leaders at Bandung, which cast them as subjects of history – forward looking, diverse yet united – was also appropriated by MRA with the crucial difference that Japan, through Kishi, was added into the mix. Odawara was Kishi’s response to Bandung – it was a Bandung of the right, part of his vision to move Asia, and Southeast Asia in particular, away from the neutralism of the non-aligned movement and to tie it instead to a regional order in which Japan was the linchpin. At Bandung, Japan had played a marginal role, largely as observer; Kishi was determined to restore it to a central place.38 But this co-optation meant recapturing the aesthetics of the discourse of the Greater East Asian Co-Prosperity Sphere, in which Japan played the role of the leader of Asia. In hijacking the symbolism of the Bandung Conference through MRA, Kishi proposed a vision of Asia that ran counter to Bandung itself, and which lent legitimacy to Japan as an independent actor in Cold War Asia.

[binging-asian-dramas]

From Now On Showtime. 8.5

Story: 9

Acting: 10

Chemistry: 10

Comparable to: Bring It In Ghost (kdrama) ; Hotel Del Luna (kdrama)

The drama for me took a few episodes in to fully get hooked into. By episode three though I was totally engaged. It’s one of those dramas that actually get better with each episode. The cast is also what makes it so wonderful. Everyone is exceptionally talented and get along perfectly. It’s hilarious, lite, and cheesy. If you’re a romcom fan this will definitely be a delight.

[genevieveetguy]

Suddenly in the Dark (Gipeun bam gabjagi), Young Nam Ko (1981)

[twentysnoir]

Especial KRP — Sobrenomes Coreanos

Cansado de Lee? Kim? Seo? Song? Choi? Hwang? Park? Abaixo do "Read More" você vai encontrar alguns sobrenomes mais incomuns que pode usar em seus personagens coreanos.

Ah, A (아 - A)

Ae (애 - É)

Ban, Bahn, Van, Vahn, Pan, Pahn (반 - Ban)

Beon, Bun, Buhn, Veon, Vun, Vuhn (번 - Bón)

Beom, Bum, Buhm, Veom, Vum, Vuhm (범 - Bóm)

Bo, Vo (보 - B��)

Bok, Vok (복 - Bôc)

Bong, Vong (봉 - Bông)

Boo, Bu, Voo, Vu (부 - Bú)

Bi, Vi, Bee, Vee (비 - Bi)

Bin, Been, Bean, Vin, Veen, Vean (빈 - Bin)

Bing, Beeng, Ving, Veeng (빙 - Bing)

Da (다 - Dá)

Dam (담 - Dam)

Dan (단 - Dan)

Dang (당 - Dang)

Dae, Dai (대 - Dé)

Dok, Dock (독 - Dôc)

Dokgo, Dokko (독고 - Docô)

Don (돈 - Dôn)

Dong (동 - Dông)

Dongbang (동방 - Dôngbâng)

Deung (등 - Dûng)

Deungjeong, Deungjung (등정 - Dûngdjóng)

Eogeum, Uhgeum, Ugeum (어금 - Ógûm)

Eun (은 - Ûn)

Eum (음 - Ûm)

Hak, Hahk (학 - Rác)

Hae (해 - Ré)

Hyeong, Hyung, Hyoung (형 - Rióng)

Ho, Hoh (호 - Rô)

Hwa, Hwah (화 - Ruá)

Hwangmok (황목 - Ruangmôk)

Hwangbo (황보 - Ruangbô)

Hoo, Hu (후 - Ru)

Ja, Jah (자 - Já)

Jeom, Jum (점 - Djóm)

Je, Jeh (제 - Djê)

Jegal, Jekal (제갈 - Djegál)

Jeo, Juh (저 - Djó)

Jong (종 - Djông)

Jwa, Joa, Jua (좌 - Djuá)

Jeung (증 - Jûng)

Kangjeon, Kangjun, Gangjeon, Gangjun (강전 - Gangdjón)

Ka, Ga (가 - Ga)

Kal, Gal (갈 - Gal)

Kam, Gam (감)

Kan, Gan (간 - Gan)

Kae, Gae (개 - Gué)

Kyun, Kyeon, Kyoun, Gyun, Gyeon, Gyoun (견 - Guión)

Kyung, Kyeong, Kyoung, Gyung, Gyeong, Gyoung (경 - Guióng)

Kye, Gye (계 - Guiê)

Kok, Gok (곡 - Gôc)

Kwan, Gwan (관 - Guân)

Kwok, Gwok (궉 - Guóc)

Kyo, Gyo (교 - Guiô)

Kuk, Guk, Kook, Gook, Kuck, Guck (국 - Guc)

Kung, Koong, Gung, Goong (궁 - Gung)

Kwok, Gwok, Kweok, Gweok (궉 - Guóc)

Keun, Geun (근 - Gûn)

Keum, Geum (금 - Gûm)

Ki, Gi, Kee, Gee (기 - Gui)

Kil, Gil (길 - Guil)

Lin, In, Rin, Leen, Een, Reen (인 - In)

Man, Mahn (만 - Man)

Mangjeol, Mangjul (망절 - Mangdjól)

Mae (매 - Mé)

Maeng (맹 - Méng)

Myung, Myeong, Myoung (명 - Mióng)

Mo, Moh (모 - Mô)

Mok, Mock (목 - Môc)

Myo (묘 - Miô)

Moo, Mu (무 - Mu)

Mubon, Moobon (무본 - Mubôn)

Muk, Muck, Mook, Moock (묵 - Muc)

Mi, Mee (미 - Mi)

Nan (난 - Nan)

Namgoong, Namgung, Namkoong, Namkung (남궁 - Namgung)

Nang (낭 - Nang)

Nae (내 - Né)

Noi, Nwe (뇌 - Nê)

Ok, Ock (옥 - Ôc)

On, Ohn (온 - Ôn)

Ong (옹 - Ông)

Pan, Pahn (판 - Pan)

Paeng (팽 - Péng)

Pyeon, Pyun, Pyuhn (편 - Pión)

Pyeong, Pyung, Pyuhng (평 - Pióng)

Po, Poh (포 - Pô)

Pyo (표 - Piô)

Pung, Poong (풍 - Pung)

Pi, Pee (피 - Pi)

Pil, Fil, Peel, Feel (필 - Pil)

Ra, La, Rah, Lah (라 - Lá)

Ran, Lan (란 - Lan)

Rang, Lang (랑 - Lang)

Ryeo, Ryuh, Lyeo, Lyuh (려 - Lió)

Roe, Loe, Roi, Loi, Rwe, Lwe (뢰 - Lê)

Sa, Sah (사 - Sá)

Sakong, Sagong (사공 - Sagông)

San, Sahn (산 - San)

Sam, Sahm (삼 - Sam)

Sang, Sahng (상 - Sang)

Seomun, Seomoon, Suhmun, Suhmoon, Sumun, Sumoon (서문 - Sómún)

Seonu, Seonwu, Seonwoo, Seonoo, Sunu, Sunwu, Sunwoo, Sunoo (선우 - Sónú)

Seob, Sub, Seop, Sup, Suhb, Suhp (섭 - Sób)

Sobong (소봉 - Sobông)

Soo, Su (수 - Su)

Sun, Soon (순 - Sun)

Seung (승 - Sûng)

Si, Shi, Xi, See, Shee, Xee (시 - Xi)

Tak, Tahk (탁 - Tác)

Tan, Tahn (탄 - Tan)

Tang, Tahng (탕 - Táng)

Tae (태 - Té)

Uh, Eo, Eoh (어 - Ó)

Wan, Wahn (완 - Uán)

Wang, Wahng (왕 - Uáng)

Wun, Un, Woon, Oon (운 - Un)

Wi (위 - Uí)

Ya, Yah (야 - Iá)

Yeop, Yeob, Yup, Yub, Yuhp, Yuhb (엽 - Iób)

Yeong, Young, Yung (영 - Ióng)

Ye, Yeh (예 - Iê)

Yo (요 - Iô)

Yong (용 - Iông)

Yook, Yuk (육 - Iúk)

[bidokja]

Weak Hero Character Names

For those who don't know, the Weak Hero webtoon anglicized a bunch of the characters' first names from Korean to English. They don't do this for newly introduced characters anymore AFAIK, but all the names they anglicized initially have been kept that way.

Since I've gotten a few people asking about the names, so I decided to compile a list of their original Korean names. You can find amost of these on their character profiles on the Weak Hero fandom page, but I figured people would appreciate having a quick reference that is all in one place. Hopefully this helps people learn/connect their original names.

Remember, this is not a full character list, it's for finding the Korean names of the characters that had their names anglicized.

The format will be:

Anglicized Name -> Korean Name (common alternative romanizations will be in parenthesis)

Eunjang High

Alex Go -> Go Hyeontak (Hyun-tak)

Ben Park -> Park Humin (Hoo-min)

Colton Choi -> Choi Hyoman (Hyo-man)

Eugene Gale -> Seo Juntae (Jun-tae)

Gerard Jin -> Jin Gayul (Ga-yool)

Gray Yeon -> Yeon Sieun (Shi-eun)

Phillip Kim -> Kim Pilyoung (Pil-young)

Rowan Im -> Im Juyang (Ju-yang)

Teddy Jin -> Jin Taeoh (Tae-oh)

Daehyeon High

Dean Kwon -> Kwon Hyeokjin (Hyuk-jin)

Jake Ji -> Ji Hakho (Hak-ho | Hagho)

Timothy Park -> Park Taegi (Tae-gi)*

Ganghak High

Jared Sun -> Seon Jongwon (Sun Jong-Wan)

Toby Kim -> Kim Dosik (Do-sik)

Wolf Keum -> Keum Seongje (Sung-je)

Hyeongshin High

Forrest Lee -> Lee Sehan (Se-han)

Myles Joo -> Joo Seungjin (Seung-jin)

Robin Ha -> Ha Minjo (Min-jo)

Sam "Grape" Lee -> Lee Gongsam (Gong-sam)

Yeo-il High

Donald Na -> Na Baekjin (Baek-jin)

Kingsley Kwan -> Kwan Seokhyeon (Suk-hyun)

Yoosun High

Harper "Helmet" Ha -> Ha Huicheol (Hee-chul)

Hugo Yoon -> Yun Hoyeong (Yoon Ho-young)

Jack Kang -> Kang Jeongyeon (Jung-yun)

Jimmy Bae -> Bae Jihun (Ji-hun)

Other Recurring/Relevant Characters

Bryce Oh -> Oh Beomseok (Beom-sok)

Julia Chae -> Chae Yujin (Yoo-jin)

Kenny Ji -> Ji Gwangseok (Gwang-seok)

Lala Lee -> Lee Minji (Min-ji)

Lily Nam -> Nam Jeongah (Jung-ah)

Oswald Yang -> Yang Seonghun (Sung-hoon)*

Sean Shin -> Shin Jeongseob (Jung-sub)*

Stephen Ahn -> Ahn Suho (Su-ho)

Wesley Song -> Song Baekkyu (Beak-gyu)

(* These names weren't on the wiki, so I looked at raws.)

[asian-cine-phile]

PERSONA 페르소나(2019)

love set ( dir. lee kyoung mi ) walk at night ( dir. kim jong kwan ) kiss is sin ( dir. jeon go woon ) collector ( dir. yim pil sung )

[2015mai24]

#hardcore pure#🎬

ich habe schon viele koreanische Filme gesehen, der bricht die Gnadenlosigkeit

Cast

Seo In-guk as Park Jong-doo Jang Dong-yoon as Lee Do-il Choi Gwi-hwa as Alpha Park Ho-san as Lee Seok-woo Jung So-min as Lee Da-yeon Ko Chang-seok as Go Kun-bae Jang Young-nam as Choi Myeong-ju Sung Dong-il as Oh Dae-woong Son Jong-hak as Soo-cheol Lee Sung-wook as Kyung-ho Hong Ji-yoon as Song Ji-eun Jung Moon-sung as Kyu-tae Lim Ju-hwan as Representative director Kwon Soo-hyun as Jin Kang-woo Jung Sung-il as Detective Jung Pil-sung Kim Kang-hoon as Lee Do-il's son Lee Hong-nae as Piercing Shin Seung-hwan as Mantis

[arwatchesandreads]

Serendipity’s Embrace (우연일까?)

I was really excited about this show for a while since it was advertised like crazy and I love Chae Jong Hyeop and Kim So Hyun as actors. After watching this show in one night, I have to say I’m slightly disappointed with how the show went. I expected over the top cuteness, since it was advertised as a pure romance yet I finished a little unsatisfied. Keep reading this post to find out more about the show! 

My Rating: 6.5/10

Episodes: 8

Country: Korea

Genre: Just Romance

Aired: July 22nd, 2024- August 13th, 2024

Cast: 

Kim So Hyun plays Lee Hong Ju

Chae Jong Hyeop plays Kang Hu Yeong 

Yun Ji On plays Bang Jun Oh

Kim Da Som plays Kim Hye Ji 

Lee Won Jung plays Kwon Sang Pil

Hwang Sung Bin plays Son Gyeong Taek 

Synopsis:

The synopsis of this show is so misleading on MDL (MyDramaList) so here is a proper one. Lee Hong Ju was seen giving love letters to Kang Hu Yeong, but don’t be mistaken, those love letters were from Hong Ju’s bestfriend Kim Hye Ji. They keep coincidentally meeting each other and interacting, and Kang Hu Yeong slowly forms a crush on Lee Hong Ju. However, he ends up moving to the US without telling anyone. 

10 years later he is back in Korea for business, and he somehow stumbles across Lee Hong Ju again at a cafe during a blind date. Thus continues their story 10 years later and we wonder if Kang Hu Yeong’s first love will finally come into fruition? 

This drama was adapted from the webtoon “Uyeonilkka?” (우연일까?)  which was written by Nam Ji Eun (남지은) and illustrated by Kim In Ho (김인호). 

Beware of Spoilers Moving Forward!

What Episode did the Main Couple Start Dating?

Hong Ju and Hu Yeong start to date in Episode 5. Hu Yeong confesses and kisses Hong Ju in Episode 4, however, she’s extremely flustered and keeps trying to avoid him. Hye Ji and Hong Ju talk in episode 5 about how making relationships complicated isn’t necessary since you never know what will happen and what will hurt them, so they should go for it. Hong Joo also has a dream that night where she sees Jun Oh is leaving and she tells him to stop showing up in her dream, and then Hu Yeong enters the dream and he says he’s going back to America and that she won’t stop him, and then he asks one last time if he really wants her to go. After this dream is over, Hong Joo decides she should just go for it, and tells Hu Yeong that she doesn’t want him to go back to America and kisses him. 

Hong Joo’s Past

I thought they would elaborate more on this. However, the plot point is just there to show her fear of being abandoned. They don’t add any more to this topic. I was hoping to see why her mom abandoned her, and what her aunt and uncle did after one of the scenes where they show them talking about what to do with her because the aunt is pregnant. Yet, they never go back to it. It felt disappointing to be honest that it was never explored more. 

Misunderstandings?

There are some misunderstandings between Hong Ju and Hu Yeong in episode 7. This is when Hu Yeong’s mom stirs up shit saying that he changes girlfriends too much and she’ll end up getting hurt if she stays with him. Hu Yeong also finds out that she might be working on Jun Oh’s animation project for his book and was butt hurt that she never told him. Yet, Hong Ju gets mad that he was mad about that because she doesn’t believe that he should care or that he saw how much she liked Jun Oh. 

This gets solved literally a few scenes later when Hong Joo watches two students escape from the bushes, that Hu Yeong was there during the time she escaped school to go to confess to Jun Oh and saw her cry and dread over him before. Hu Yeong also learns that she has a fear of people who leave her behind without telling her why or saying goodbye, which is why she kept putting her distance from him and always saying goodbye, since he left the last time without saying bye. 

Love Triangles?

LOL. This show is a fat love triangle/ square/ pentagon? Hong Ju likes Jun Oh, but Hu Yeong likes Hong Ju, and Hye Ji likes Hu Yeong and then I’m pretty sure Kwon Sang Pil likes Hye Ji. However, it's done very decently and doesn’t make it a big deal, if anything it just makes it more amusing. 

A little love for the 2nd Couple

The 2nd couple in the beginning I didn’t care for. However, by the end they stole my heart. I actually enjoyed their story more than the main couple because I was giggling, kicking my feet and flailing my arms in the air when Gyeong Taek finally confessed to Hye Ji. It was such a funny, yet cute moment for someone who struggled with showing his feelings outwardly. His stuttering and hiccuping and then screaming I love you three times, was just so cute. 

Then, when he finally agrees to let their relationship be known and he puts her heel on her feet, and grabs her hand and looks straight into her dad’s eyes to say “Abbu-nim, I'll take her”, and her dad at first says in a half angry voice “my daughter?” And then says super happily, “take her” and he picks her up princess style and runs away giggling that the dad accepted them, was just so funny and cute. 

Serendipity’s Embrace Ending

The show ends with a sweet scene of Hong Ju meeting Hu Yeong at the airport to accompany him on his trip to America. She uses up all her vacation days she has saved up to go with him and be with him for a while as he settles his score with his mother regarding the lawsuit. 

Serendipity’s Embrace Review- A Very Generic Romance Story

I give this show a 6.5/10. It is sweet and I love the actors, however, the storyline is overdone. The overbearing mother who is trying to force the ML to go back to America because she wants to be controlling? The FL who fears being abandoned? The Ex that left her without giving her a reason and comes back and wants her back? The romance that is all based on fate/ coincidence? It’s all over-done and has been seen before many times. Therefore, the ideas and concepts didn’t feel fresh at all. The romance itself was also not something I was super excited by, which made it a bit more disappointing. It was just a sweet watch, however, nothing felt unique. 

[tlshfkthroxld23]

시라노소개팅 어플 후기 채팅 만남 사이트 앱 리

시라노소개팅 어플 후기 채팅 만남 사이트 앱 리뷰

시라노소개팅 어플 후기 채팅 만남 사이트 앱 리

시라노소개팅 어플 후기 채팅 만남 사이트 앱 리

시라노소개팅 어플 후기 채팅 만남 사이트 앱 리

시라노소개팅 어플 후기 채팅 만남 사이트 앱 리

시라노소개팅 어플 후기 채팅 만남 사이트 앱 리

On December 8, 2019, 'Kim Nam-gil's Strongest Show in the Universe - Winnie Dew' was held hosted by Gilstory. The Strongest Show in the Universe, held for the first time this time, is one of Gilstory's public art campaigns, and is a donation event held at the end of each year. It is a donation show sponsored by all cast members participating in talent donation. For about 4 hours, they performed 15 songs and danced and rapped, which is not normally shown. Ju Ji-hoon, Park Seong-woong, Uhm Jung-hwa, Eum Moon-seok, Lee Sang-yeop, Ko Gyu-pil, and Kim Min-sik were present as guests, and the host was Hwang Je-seong, and all proceeds from the performance were donated to Gilstory and will be used to support public art campaigns. 2019 Kim Nam-gil's strongest show in the universe, revisited in pictures

On December 3, 2022, Gilstory's signature donation show, 'Kim Nam-gil's Strongest Show in the Universe - Gillibus' was held. Due to COVID-19, which started to become popular in 2020, it was held three years after 'Winney Dew' in 2019. Im Si-wan, professor Kwon Il-yong, Jung Man-sik, Seong-jun, the drama Thief: The Sound of a Knife team, Baek Jong-won, the movie Guardian team, and Man Pictures CEO Han Jae-deok participated in the donation as guests. Jang Seong-gyu was in charge of the progress, and Kim Nam-gil and guests conducted a mission together with the goal of collecting 10 million won in donations, and donations were accumulated according to the results. It is rumored that the ticket price was not a waste at all as the stage was filled with a total of 7 songs, stories and events for 4 hours and 40 minutes. All proceeds from this performance will be used to spread animal rights awareness for animals appearing in the media and to treat and protect abused animals. Donation articles, campaign related articles Kim Nam-gil worked really hard on the set. Usually, other actors are done when the camera passes by, but Kim Nam-gil was acting more desperately, making use of that emotion from behind. An actor must have a deficiency. Kim Nam-gil also had a deficiency. He had the problem of having to go to the military this year, and there was also anxiety about being forgotten by the public after he did. During the first filming, Kim Nam-gil injured his foot. He was wearing thin shoes and running down a hill covered with small stones, but his foot broke. I need a few more scenes, so I asked him if he could play, and he said yes. "I'm in the 31st batch of MBC public recruitment, and I've been feeling the sadness of being unknown for 7 years." I really gritted my teeth and acted.

Some people might say that actor Kim Nam-gil changed because of Bidam's popularity, but the Kim Nam-gil I know is not that kind of person. He must be scared. Historical drama actors cannot realize their popularity because they are confined to the set during filming. It's scary when you go out. If you can't control yourself when you're up like this, you think you might collapse. Kim Nam-gil is a smart actor. He is also a good person. His mother underwent a major surgery in the middle of the drama, and I know that because of her mother's medical care, she remained silent even after the drama ended. Kim Geun-hong (PD, Drama 《Queen Seon-deok》) Kim Nam-gil values loyalty, and he was a good actor and decent man who didn't boast about being popular. During his interviews, he was also a man with a blank space who would throw out jokes while talking seriously about acting. Marie Claire Editor As soon as the filming begins, he turns into a different person from him. He is very focused and takes good care of his co-stars. He usually jokes around a lot and is a mischievous person. He is the complete opposite of me. I put a lot of effort into maintaining that feeling from the day before shooting. Like Mr. Nam-gil, if only the camera is turned, it cannot change 180 degrees. I envy that concentration. Hwang Woo-Seul-Hye (Actress, Movie 《The Night Before the Storm》) On the set, Kim Nam-gil was like a vitamin, and he devoted all his passion. He is an actor who exudes passionate energy even in silent times. Cho Chang-ho (director, movie 《The Night Before the Storm》) First of all, Nam Gil-hyung is an actor who is very good at acting, so when I was filming on location in Japan, I always went to see his brother filming even when I was not filming. There are so many things to learn, and we talk a lot while filming. But he's a bit of an unpredictable person, so he's very serious, and then he suddenly jokes around, so it feels like he's holding a time bomb when he's with him. Oh, in a good way. (laughs) Kim Jae-wook (Actor, Drama 《Bad Guy》) Kim Nam-gil does a lot of research before filming his scene. I have a headache because I prepare detailed performances by analyzing the script more than the director. Kim Nam-gil is an actor who has an indefinable feeling, a strong feeling regardless of good or evil. Kim Nam-gil, seen through the screen, is truly the best. I think Kim Nam-gil will probably become the best actor in Asia. Lee Hyeong-min (PD, drama 《Bad Guy》)

[ts-andini]

Bahas Film: Persona

Persona adalah film pertama dimana IU berperan sebagai tokoh utama. Film antologi ini dibagi kedalam 4 segmen cerita dengan judul Love Set, Collector, Kiss Burn dan Walking at The Night. Keempatnya dibintangi oleh IU dengan sutradara yang berbeda-beda. Selain itu keempat ceritanya tidak memiliki keterkaitan antara satu dengan yang lainnya.

LOVE SET menjadi cerita segmen pertama. Disutradarai oleh Lee Kyoung Mi (di kenal sebagai sutradara film pendek di Korea, dan juga berakting di beberapa film, termasuk The Berlin File), Love Set bercerita tentang pertandingan tenis antara seorang wanita muda yang diperankan oleh IU dan guru bahasa Inggrisnya yang tak lain adalah wanita yang ingin dinikahi oleh ayahnya. Bisa dibilang ini adalah kisah persaingan tenis dengan calon ibu tiri.

COLLECTOR menjadi judul film selanjutnya dalan antologi Persona. Disutradarai oleh Yim Pil Sung, (yang juga menjadi sutradara film Scarlet Innocence), cerita di segmen kedua bercerita tentang seorang wanita muda menarik yang membuat pria merasa sangat nyaman namun setelahnya Ia (wanita muda yang diperankan oleh IU ini) dapat dengan mudah berganti pasangan. Segmen ini menampilkan Park Hae Soo, yang juga bermain dalam drama Memories of Alhambra dan Prison Playbook.

KISS BURN menjadi judul cerita selanjutnya. Kiss Burn disutradarai oleh Jeon Go Woon, yang memenangkan penghargaan rookie director of the year untuk film Little Princess tahun 2018. Di cerita ketiga ini menceritakan tentang seorang teman laki-laki dan perempuan dan terlibat dalam kecelakaan bermula dari Bok yang dikurung dalam rumah karena ayahnya menemukan kiss mark pada tubuhnya.

WALKING AT NIGHT adalah cerita keempat yang bertema tentang depresi. Berkisah tentang pasangan yang bertemu dalam mimpi untuk mengatakan apa yang tidak bisa dikatakan saat mereka terjaga. Segmen ini disutradarai oleh Kim Jong Kwon, yang dikenal karena film-film pendeknya, dan dinataranya memenangkan Penghargaan FIPRESCI di Festival Film Internasional Moskow ke-38 pada tahun 2016.

Sebagaimana film pendek pada umumnya, keempat cerita pendek diatas membuat penonton membuat persepsi masing-masing atas makna yang tersirat dalam tiap film. Yang menarik disini adalah IU dapat memerankan keempat karakter berbeda dalam film dengan sangat baik.

Entah kebetulan atau tidak, ditahun yang sama boyband BTS, yang bukan rahasia umum lagi bahwa salah satu membernya adalah UAENA (sebutan untuk penggemar IU) merilis album yang diberi judul Map of The Soul (Persona) bahkan keduanya sama-sama rilis di bulan yang sama. Mengingat film Persona sempat delay karena ada tragedi nasional di Korea kala itu.

Film antologi Persona dijadwalkan memiliki season 2, namun hingga saat ini belum ada kelanjutan kabarnya. Kamu dapat menyaksikan film ini di Netflix.

[enterenews]

Go Soo and Kim Dong-hui, in a tense confrontation with Nam Hyun-woo, the 'criminal soul' with a pistol

In the tvN Monday-Tuesday drama 'Missing: They Were There 2', Go Soo and Kim Dong-Hwi face a tense confrontation with detective spirit Nam Hyeon-Woo, who aims a gun at them.

‘Missing: They Were There 2’ (Director Min Yeon-Hong Lee Ye-Rim/Screenwriter Ban Ki-Ri Jung So-Young/Hereafter ‘Missing 2’) In the last broadcast, the past of Yoo Yong-Yong (Kim Dong-Hwi) was revealed. While Oh Yoo-yong followed his friend Kim Pil-joong (Jung Yoon-jae) to deliver drugs to pay for his mother's hospital bills, he saw the news that his father, who was drunk with the drugs he delivered, murdered his son, and was suffering from guilt for committing the murder. Upon hearing this, Kim Wook cleared up all the misunderstandings about Oilyong, and the two became close like brothers. Along with this, Kim Wook embarked on an investigation to find the body of Go Sang-cheol (played by Nam Hyun-woo), and succeeded in sublimating the spirit of Lee Ro-ha (played by Kim Ha-eon), a homeless child in Industrial Complex 3, with Jang Pan-seok (played by Heo Jun-ho) and Lee Jong-ah (played by Ahn So-hee). It raised interest in future developments.

Among them, 'Missing 2' side released a picture showing the confrontation between Kim Wook, Oh Oil Yong and detective spirit Ko Sang-cheol ahead of the 8th broadcast on the 10th (Tuesday). In the photo, Ko Sang-cheol is aiming a pistol at Kim Wook and Oil Yong. On the other hand, Kim Wook captures the gaze by revealing a determined gaze that does not waver even in front of Ko Sang-cheol's gun pointed at him. Moreover, Oh Yu-yong's expression is filled with nervousness and embarrassment, which stimulates curiosity about the situation.

Jang Pan-seok, Kang Seon-jang (Lee Jeong-eun), and Jung Young-jin (Jung Eun-pyo) seem to be surprised by the confrontation between the three and cannot take their eyes off them. Jang Pan-seok and Kang Seon-jang express their worries and concerns about them, adding to their curiosity.

[whatisonthemoon]

On the 1962 Reorganization of the Unification Church as a Political Tool of Japan, South Korea, and USA

The following is an excerpt from Privatising' Covert Action: The Case of the Unification Church by Jeffrey M. Bale and sheds some light on the alleged 1961-1962 reorganization of the Unification Church for the sake of it becoming a political tool of the Republic of Korea (ROK, or South Korea). As a political tool of post-war ROK, this meant their national goals and strategies had to be in line with the United States of America as well as the nearby Japan,  a USA ally (as of 1960) and their former colonizer who they continued to have a tense relationship with. Kim Jong Pil, head of Korean intelligence, decided to more deeply intervene in the Unification Church’s organization and activities as Park Chung Hee came to power. At this time, the the Unification Church substantially became a tool to not just the Korean government, but the U.S. and Japanese government. 

Park Chung Hee’s personal opinion on the Unification Church is hard to discern, and his relationship with the church was in no way progressively positive, but Park did not have a personal bias against the “new religion” controversy around the Unification Church, as he was mentored by the leader of the “Eternal Life Church," Choi Tae-min, who claimed to to be the Maitreya. The man who assassinated shot Park, KCIA Director Kim Jae-gyu, admitted after his arrest that one of his motives for the killing was Park’s inability to rid himself of Choi Tae-min’s influence. 

As one of Park’s closest aides, Kim Jong Pil headed the negotiations with Japan on normalizing bilateral diplomatic relations in order to help the economic reconstruction of South Korea. Kim Jong Pil continued to use Bo Hi Pak as a KCIA-CIA liaison in the DC area, and in 1962 made trips to the U.S. with KCIA agents and staff that were also Unification Church members. During this trip he also visited the Unification Church in San Francisco. Members from all over the region gathered for this meeting. The following passage outlines some of the events and figures that helped make this happen. You can read the full article here on the HWDYKYM blog. 

▲ Pictured: Kim Jong Pil, left, and Masayoshi Ohira meet in Tokyo in 1962

The fall of Rhee thus represented a turning point in ROK-Japan interaction. The short-lived democratic government that succeeded him made overtures towards normalization of relations with Japan, an approach also adopted by the Park regime following the 1961 coup. Park and other junta leaders had good economic and political reasons for promoting normalization: they needed Japanese capital to help modernize their country's economy and hoped to stablilize their strategic position by yielding to American pressure to reestablish better relations with Japan. The Japanese government headed by Kishi likewise sought to improve Japan's investment opportunities and strategic position.  These official views were to a great extent catalyzed and reinforced by powerful business leaders in both countries, specifically the Korean Businessmen's Association founded in 1961 by a dozen big businessmen and the 'Korea Lobby' in Japan, which included '15 top capitalists' who had established the Japan- ROK Economic Cooperation Organization. It was these latter who financed 'key factional bosses' in the LDP, and their political allies included Prime Minister Kishi and Dietman Bamboku Ono, among others - the very same rightist politicians supported behind the scenes by Kodama and Sasagama, who themselves had economic interests in South Korea.

Of equal significance for our topic, the envoy selected by Park to open 'informal channels' with these pro-normalization elements in Japan was none other than Jong-Pil Kim, who travelled to Japan in October of 1962 - immediately prior to his visit to the U.S., during which he promised Moonies in San Francisco that he would secretly support the UC - to meet with various Japanese leaders, including Kodama's ally Ono. As a result of this visit and a second in November 1962, which Kim undertook on his way home from America, an important step in the normalization process was taken with the formulation of the 'Kim-Ohira Memorandum . If all of this were not suggestive enough, Kodama himself was 'reputed to have been close to former ROK intelligence chief Kim-Chong-p'il and ha[d] been an important channel from Kim to the LDP and Japanese government'. Indeed, according to Japanese journalist Eisuke Otsuka, 'Kodama arranged a meeting inviting Korean representative Kim Chong-p’il and Kishi, Bamboku Ono, and Ichiro Kono and made them disentangle the trouble [regarding normalization] that had lasted for Jour years in short order'. Kim, Ono and Kodama were all later implicated in financial scandals involving both countries.

However, one should not assume that the motives for these contacts were strictly economic. Both Kim and the Japanese kuromaku were concerned with countering communist expansionism, and all three sought to create rightist federations to facilitate this. I have already noted that Kim, Kodama and Sasagawa had worked to strengthen domestic anti-communist forces, and have also discussed some of Kim's operations abroad. It remains only to show that the latter two men were also actively involved in creating and supporting regional or worldwide groupings like APACL and WACL, and that one of the instruments they made us of - probably at Kim's urging - was Moon's UC.

On Kim Jong Pil’s meetings with the CIA, Bo Hi Pak, and California Moonies, excerpted from Gifts of Deceit: Sun Myung Moon, Tongsun Park and the Korean scandal by Robert Boettcher with Gordon L. Freedman:

Kim Jong-Pil made a two-week official visit to the United States as KCIA director in the fall of 1962. Included in his entourage was Steve Kim as interpreter. The Korean Embassy mobilized for the occasion, and the Kennedy administration rolled out the red carpet. Lieutenant Colonel Bo Hi Pak was the Embassy’s officer in charge for Kim’s meetings with CIA Director John McCone, Secretary of Defense Robert McNamara, and Defense Intelligence Agency head Lieutenant General J. E. Carroll.

En route home, Kim Jong-Pil met secretly in his room at the St. Francis Hotel in San Francisco with a small group of Moon’s early activists, who had been sent to proselytize on the West Coast, and some American converts. Kim Young-Oon, beginning in Eugene, Oregon, in 1959, had moved to Berkeley, California. Choi Sang-Ik [Papasan Choi], having established the church in Japan, had moved to San Francisco. Kim told them he sympathized with Moon’s goals and promised to help the Unification Church with political support from inside the government. He said he could not afford to do so openly, however, which fit Moon’s plans perfectly.

Kim Jong-Pil had learned from Moon’s followers in the KCIA that Moon was a zealous anti-Communist. That could be useful to the government. He was also aware of Moon’s ambition to build influence in Korea and beyond. That could create problems for the government if the influence were not properly channeled. Moon was anxious to increase church membership in cities and villages throughout the country. Fine, thought Kim, just as long as they don’t get out of bounds. The KCIA must be the one calling the shots. He decided the Unification Church should be organized satisfactorily to be utilized as a political tool whenever he and the KCIA needed it. Organizing and utilizing the Unification Church would be a simple matter anyhow. After the military coup overthrew the elected government in 1961, all organizations in Korea were required to apply for reregistration with the government.

John Lofland discusses the visit in Doomsday Cult: A Study of Conversion, Proselytization, and Maintenance of Faith (1966, 1977). HWDYKYM identified the aliases Lofland used. The book was a study of the Unification Church group led by Young Oon Kim in San Francisco in the early 60s. 

The most spectacular of these visits supported the feeling that UC political control of Korea was imminent. In November 1962, the mass media reported the official United States visit of a Korean political figure known as the “Director” [KCIA Director, Kim Jong-pil]. A feature story on Korea and the Director’s visit appearing in a national news magazine said he was the mastermind behind the then current Korean military junta [of Park Chung-hee]. He “provides the ideas, the drive, the plans. By his own immodest but unchallenged statement, [he] is the dominant figure of … [the] ‘revolution.’ ” After talks with high level officials in Washington, the Director spent two days in San Francisco before returning to Korea. He stayed in a luxurious hotel that flew the Korean flag over its main entrance in order to honor his presence.

The day of his arrival, Miss Kim received a phone call from the Director’s aide and interpreter, a Korean army colonel and UC member. He told her that he had arranged an audience with the Director for Miss Kim and her followers. Miss Kim and five core converts appeared at the hotel the next afternoon, where they met another of the Director’s aides, who had only recently converted to the UC. Before entering the Director’s suite, the Koreans conversed excitedly in their native tongue, while American members stood around and giggled with joy. The audience with the Director himself consisted of Miss Kim telling him of her work for the UC in America, after which each local member gave a brief testimony to the UC/Divine Principle’s wonders and how it had changed their lives. The interpreter translated for the converts and for the Director, who continually smiled, nodded, and chain smoked. There were soft drinks, and toward the end of the hour the Director said that he was not a religious man but had great sympathy with UC. He could not help them publicly in Korea, but he would secretly give them a hand whenever possible.

After the audience, the members assembled in the interpreter’s room, where pictures were taken and an air of family festivity reigned.

Dinner talk back in the UC Center focussed on the audience. Miss Kim emphasized that such a meeting was unique and had occurred only because the Director had high regard for his two aides who were UC members. Note was made of the recently converted Colonel being related by marriage to the junta head and thus having direct access to him. The Director’s interpreter, Miss Kim reported, was also his speech writer. When assigned to write a speech, he always got help from a top-ranking person in Moon’s movement in order to give the speeches a Divine Principle slant. Church members had a strong suspicion that the two aides would eventually convert the Director, Kim Jong-pil.

Since Sun Myung Moon was to control the world by 1967, control of his home base [Korea] would certainly come before that time. Although UC members in America were obscure and ignored, even the most skeptical had to agree that, for some months in 1962 at least, Korean control was not a fantasy. Members had access to the people whose conversion could have given them power, if only in a short-lived coup. In any event, after their meeting with the KCIA Director, Kim Jong-pil, members possessed an important sense of being secretly near the center of power in Korea. Was this not testimony to the Unification Church member’s truth [the Divine Principle]?”

Michael Mickler on Kim Jong Pil’s visit to San Francisco, excerpted from A History Of The Unification Church In America, 1959–74 - Emergence of a National Movement:

Chairman of the newly emerged Supreme Council for National Reconstruction (SCNR) in Korea, Jong Pil Kim journeyed to the United States in November, 1961, for talks with American leaders and a meeting with President John Kennedy. After the talks, he spent two days in San Francisco before returning to Korea. During his stay in the Bay Area, Miss Kim received a call from a Colonel Han, a church member and one of Jong Pil Kim's aides and interpreters. He had arranged for Miss Kim and five American members not only to attend a reception but also to have an audience with the chairman.

At the reception, members met another aide who had recently joined the church, and in the private audience Miss Kim spoke of her work in America. In addition, each American member gave a brief testimony of their experiences with the church. While the meeting was relatively routine, its significance was enormous for a community which was struggling with obscurity and rejection.

On Kim Jong Pil’s visit, excerpted from the 1978 Report Of The Subcommittee on International Organizations Of The Committee On International Relations U.S. House of Representatives:

While in San Francisco, Kim Jong Pil stayed at the St. Francis Hotel. There he met secretly with a small group of UC members, who were among Moon's earliest followers in the United States. The subcommittee staff spoke to a person present at the meeting between the UC members and Kim Jong Pil, who recalled that Kim told UC members he would give their movement political support in Korea, though he could not afford to do so openly. A former U.S. official who accompanied Kim during his stay in San Francisco corroborated the story about the private meeting.

Note: Mickler says November 1961. Lofland and Boettcher/Freedman say Novemeber 1962. 

Related

“Moon’s Law: God Is Phasing Out Democracy”

Robert Parry’s investigations into Sun Myung Moon

The Political Setup of Moon’s Organization  – a 1977 Report. Kishi Nobusuke and Park Chung-hee are mentioned

In order to rule the world, Sun Myung Moon had to start with Korea.

“Moon used to play golf regularly with Kim Jong-pil”

Fraser Committee Report on Moon org.:  “these violations were related to the overall goals of gaining temporal power.”

Sun Myung Moon’s One-World Theocracy

The Moon Organization and the KCIA – ‘Privatizing’ covert action

[howwelldoyouknowyourmoon]

Sun Myung Moon’s 21 year course from 1946-1967 ended in failure

▲ In this photo, taken in San Francisco (probably late 1962), John Lofland is sitting at the back on the left. Young-oon Kim is in the front row, second from the left; Peter Koch is in the center wearing glasses; Doris Orme is two behind him near the back. It may be Edwin Ang on the right.

__________________________________________

Moon started his ‘public ministry’ in Pyongyang in 1946.

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God’s Day Speech – Reverend Sun Myung Moon January 1, 1973, 7:00 a.m. Tarrytown, New York Translated by Mrs. Won Bok Choi

Question: At that time, in 1967, Miss Kim [Young Oon Kim] was teaching that was the end of the 21-year course.

Question: In 1967 I was told that it was the end of the 21 year course, and then the judgment was coming, and that should end in 1974. But I haven’t heard him say anything lately about what will happen in 1974, or the significance of what will happen at the end of that course.

http://www.tparents.org/Moon-Talks/SunMyungMoon73/SM730101.htm

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John Lofland referenced the 1967 prophecy in his book, Doomsday Cult: A Study of Conversion, Proselytization, and Maintenance of Faith. (1966, 1977) The book was a study of the Unification Church group led by Young Oon Kim in San Francisco in 1962-63.

page 25 ... The foregoing matters were secret, but still more so was the belief in a fully restored world within seven years of 1960. Revelations 7:4 had to be fulfilled within that period: “And I heard the number of those who had received the seal. From all the tribes of Israel there were a hundred and forty-four thousand.” Upon attaining this number the “spirit world” would become visible to everyone and cause mass member conversions. The current order would collapse in the process, and members would assume the reins of the new theocracy. Members were circumspect in speaking of Korea’s “true role,” lest outsiders doubt these American’s loyalty. In safe company, Korea was venerated as “the motherland” and God’s “chosen nation.” pages 227-28 The most spectacular of these visits supported the feeling that UC political control of Korea was imminent. In November 1962, the mass media reported the official United States visit of a Korean political figure known as the “Director” [KCIA Director, Kim Jong-pil]. A feature story on Korea and the Director’s visit appearing in a national news magazine said he was the mastermind behind the then current Korean military junta [of Park Chung-hee]. He “provides the ideas, the drive, the plans. By his own immodest but unchallenged statement, [he] is the dominant figure of . . . [the] ‘revolution.’ ” After talks with high level officials in Washington, the Director spent two days in San Francisco before returning to Korea. He stayed in a luxurious hotel that flew the Korean flag over its main entrance in order to honor his presence.

The day of his arrival, Miss Kim received a phone call from the Director’s aide and interpreter, a Korean army colonel and UC member. He told her that he had arranged an audience with the Director for Miss Kim and her followers. Miss Kim and five core converts appeared at the hotel the next afternoon, where they met another of the Director’s aides, who had only recently converted to the UC. Before entering the Director’s suite, the Koreans conversed excitedly in their native tongue, while American members stood around and giggled with joy. The audience with the Director himself consisted of Miss Kim telling him of her work for the UC in America, after which each local member gave a brief testimony to the UC/Divine Principle’s wonders and how it had changed their lives. The interpreter translated for the converts and for the Director, who continually smiled, nodded, and chain smoked. There were soft drinks, and toward the end of the hour the Director said that he was not a religious man but had great sympathy with UC. He could not help them publicly in Korea, but he would secretly give them a hand whenever possible.

After the audience, the members assembled in the interpreter’s room, where pictures were taken and an air of family festivity reigned.

Dinner talk back in the UC Center focussed on the audience. Miss Kim emphasized that such a meeting was unique and had occurred only because the Director had high regard for his two aides who were UC members. Note was made of the recently converted Colonel being related by marriage to the junta head and thus having direct access to him. The Director’s interpreter, Miss Kim reported, was also his speech writer. When assigned to write a speech, he always got help from a top-ranking person in Moon’s movement in order to give the speeches a Divine Principle slant. Church members had a strong suspicion that the two aides would eventually convert the Director, Kim Jong-pil.

Since Sun Myung Moon was to control the world by 1967, control of his home base [Korea] would certainly come before that time. Although UC members in America were obscure and ignored, even the most skeptical had to agree that, for some months in 1962 at least, Korean control was not a fantasy. Members had access to the people whose conversion could have given them power, if only in a short-lived coup. In any event, after their meeting with the KCIA Director, Kim Jong-pil, members possessed an important sense of being secretly near the center of power in Korea. Was this not testimony to the Unification Church member’s truth [the Divine Principle]?”

(aliases corrected)

Further details of this visit of KCIA Director, Kim Jong-pil HERE

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Young-oon Kim – it all ended in flames and tears for the professor

“Moon used to play golf regularly with Kim Jong-pil”

Religion is not the only way to view life, and its problems – and to offer some program for their resolution.

Gifts of Deceit – Robert Boettcher

[runningmanfeels]

Bopil goes wild

[superwholockian93]

Is it just me who feels a different ... energy with Namkoong Min’s character and that senior guy in the Veil or are there other people too?