When we say that kairos emerges cutting chronos apart, we do not expect that the physical movements of the arms of clocks would change or some kinds of extraordinary natural disasters would occur. A kairos-wise transformation might be accompanied with some kind of physical phenomena. But when people do not seek an inner transformation from the bottom of their heart and seek external and physical changes only, "prophesies would fade away and the divine revelation would vanish". Jesus' provocative warning might have pointed to that sort of situation. Jesus spoke further:

And the evangelist says: "Then he (Jesus) left them and went away". It seems that Jesus did not want to have anything to do with those people, simply because they had sought only physical signs. "The sign of Jonah" means that Jonah, a prophet, had met a great disaster (he was swallowed by a giant fish) when he had rejected his mission to tell the people of the city of Nineveh of their impending doom because of their evil behaviors. He had to suffer the darkness and near death trying to get away from his mission and to get false peace of mind. In our context, we can interpret this story that when we do not face our kairos and merely try to run away and find a false peace in the realm of chronos, we shall fall into a dark abyss and the realm of death.
Several years before Paul was persecuting the followers of Jesus when they were preaching that the decisive Kairos had emerged in Jesus. Paul, however, must have been going through a period of agony not being able to fulfil the demand of the Law which was the very basis of his life. Paul suddenly realized through his agony that the death of Jesus on the cross and His resurrection from the dead as a new and decisive Kairos proclaiming the "righteousness of God". All of a sudden he started witnessing the Kairos- wise "aion" (period of time embedded in eternity) proclaiming "But now…." ( Romans 3:21 ff.). Now that he had forsaken his own state as a troubled Jew, he was transformed into "an apostle of joy" and performed great evangelical activities that changed the course of World history. Once he was crying out saying: "Wretched man that I am! Who will rescue me from this body of death?" (Romans 7:24). But he went through a grand metamorphosis and proclaimed that he had won a glorious victory and remained true to his mission as a witness of the divine Gospel and urged all the people he had encountered appealing:"Rejoice in the Lord always; again I will say, Rejoice" (Philippians 4:4).

Now there is a serious problem concerning Paul's recognition that he had found in the Gospel of Jesus Christ a decisive Kairos not only in his personal history, but also the ultimate Kairos of the world history, yea of the cosmological history. Was this recognition of Paul nothing but his personal judgment based on his own subjective interpretation? In his case, though, his Kairos-wise perception was not a mere personal conjecture but the ultimate event that concerned the fate of his beloved people of Israel (Romans 9-11 Chapters). To witness his conviction we can refer to his statement in his letter to the Galatians: "But when the fullness of time (Chronos) had come, God sent his Son, born of a woman, born under the law" (4:4). Of course one can even question that this conviction of his might have been a subjective idea based on his own interpretation. But I feel that we should distinguish his conviction as an existential acceptance different from a mere subjective imagination. It might have been a similar insight of what Kierkegaard had in mind when he had said: "Subjectivity is the Truth".
Now in Japanese we have two clearly different words for "subjectivity": one is "shukan-teki" and the other is "shutai-teki". The former word "shukan-teki" is used when we want to refer to a merely conceptual and therefore non objective idea that can even be illusory. The latter word "shutai-teki" is used when we want to refer to an existential conviction emerging from a serious encounter and therefore not confounded to a mere personal illusory belief. The description about Paul's conversion on his way to Damascus found in the Acts of the Apostles:"And immediately something like scales fell from his eyes, and his sight was restored" ( Acts 9:18) could be understood as a mythically expressed witness of Paul's "shutai-teki" experience and not of his "shukan-teki" imagination. Even so, this experience of Paul cannot be proven "objectively" by means of natural science or of historiography. It might be possible to understand his conversion as based on an "after thought" that an epoch-making event or process had infiltrated into the Hellenistic culture and demanded a fundamental change and sublated itself into a new universalism. Whether we grasp the process as a coincidence or an irony of history, no one can claim it as an objective recognition. To perceive history with a "shutai-teki" attitude is connected with such participatory recognition.
　The same kind of problem could develop when we face more recent developments in natural science. When we observe such phenomena as "Big Bang" and the expansion of the Universe, and many new findings in the field of astrophysics since the birth of quantum physics, and when we learn that the probability of all these phenomena are infinitely close to zero, and furthermore when we are informed of rapidly increasing findings of contemporary molecular biology, the more we learn about all the extraordinarily superb processes of evolution, the more we are overwhelmed by the fact that all these processes occur with probability infinitely close to zero, we have to seriously question: "Are we truly 'scientific' if we yet stick to a 'faith' in coincidence"? When some excellent scientists, while trying to grasp all these subtle and overwhelmingly unfathomable "wonders" of nature, prefer to use such an expression as "providence of nature", are they less scientific and less objective than those who cling to the idea of " coincidence" (Cf. the works of Dr. Susumu Sato, a Professor Emeritus of Kyoto University)? Is this rather a matter that cannot be grasped only by mathematical reasoning? Isn't it more convincing when we hear the words of wisdom based on insight and intuition (Cf. the works of Dr. Kazuo Murakami, a Professor Emeritus of Tsukuba University) who recommends such a subtle concept as "Something Great" within this wondrous Kosmos ?
Isn't the kairos-wise reality that emerges, cutting chronos asunder, a reality that relates better to a more participatory, more synchronic or more subtle and holistic comprehension or intuition of the Kosmos and Life? It might have a closer contact to what Paul Tillich once expressed as "acceptance of acceptance".

In short, we might say that with the reality in which kairoi emerge, in the midst of chronoi, our attitude or "set of a soul" is deeply related. Truly it is a matter where the admonition:"He who has ears to listen, listen!" is deeply concerned. I recall the following poem that can be related to this matter.

What becomes of our future? Even in the contemporary age of ours where we can easily lose hope, I believe that we hear so many words that tell us serious warnings as well as precious directions of our seeking full of significant suggestions.

Such "Spirit = Wind" (Pneuma) will, overwhelming our "seeking" as we pour out our hearts, might blow "anew= from above" (anothen) "where it chooses"(John 3:8). It might be a sign and symbol for "depositing" those "righteous" words as "The Verbal Spirit" ("Koto-Dama" in ancient Japanese) in human souls, allowing the old ones (watch the pulral form!) sublimation of souls breaking through the age-old Nihil, and expanding the future perspective for the young.

In any case it seems certain that the Kairos for me to close my mouth has come. Many, many thanks for your kind attention and for what you are!