Sukyo Mahikari

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Sukyo Mahikari headquarters in Takayama, Gifu, Japan
Sukyo Mahikari headquarters in Takayama, Gifu, Japan

Sukyo Mahikari (崇教真光 Sūkyō Mahikari) is a new religious movement (Shinshūkyō) that was established in Japan in 1978. The stated aim of the organisation is to create a spiritually heaven-like civilization on earth.[1] It uses the term "the art of True Light" to practice giving what it claims is an energy given to its adherents through God. It claims this energy is called True Light (Mahikari) and is the Light of the Creator God.


Contents

[edit] History

Sukyo Mahikari was established on June 5, 1978 by Sachiko (Kouko) Okada.[2] On June 23, 1978 at the Harumi Trade Center in Tokyo, Sachiko Okada, now using the name Keishu, announced the "establishment of Sukyo Mahikari".[3]

The Mahikari organization, registered in 1963 by Yoshikazu Okada, is known as Sekai Mahikari Bunmei Kyodan.[4][5][6] It has been claimed that its cosmology, values, and rituals were borrowed by largely from another new Japanese religion, Sekai Kyūseikyõ, which in turn was strongly influenced by Oomoto, one of the oldest of the Japanese new religious movements, Shintoism (the emphasis on purity, reference to gods, and the veneration of the emperor), Buddhism (belief in karma and reincarnation), and Japanese folk religion (the divine status of the leader, miraculous healing, etc.)[7]

When Okada died in 1974, there was confusion about who was to succeed him.[8][9][10]. After court hearings over several years, the original organization Sekai Mahikari Bunmei Kyodan was awarded to Sakae Sekiguchi who claimed he was the next spiritual leader.[11] Mr. Okada's adopted daughter Sachiko (Keishu) Okada claimed she was the next spiritual leader due to a divine revelation memo from God.[12][13][14][not in citation given] She registered the name Sukyo Mahikari and formed another organization based on Mr. Okada's teachings. She is the present spiritual leader of Sukyo Mahikari.[12][12]

An academic study of Sukyo Mahikari's genealogy provided by the Establishment of a National Learning Institute for the Dissemination of Research on Shinto and Japanese Culture was carried out.[15]

A scholar, Peter Knecht wrote:[16]

After Okada’s death the religion went through a drawn-out succession dispute that eventually split the movement into two groups: Sekai Mahikari Bunmei Kyõdan (the group that has kept the original name), headquartered in the town of Nakaizu, Shizuoka Prefecture, and Sðkyõ Mahikari, headquartered in the city of Takayama, Gifu Prefecture. Since the interpretations used in this article are all based on Okada’s teachings as found in certain of his texts, I will for the sake of simplicity use the term Mahikari for both groups.

The scholar Richard Fox Young wrote:[17]

Although there are two Mahikari, Sekai Mahikari Bunmei Kydan (Church of the World True-Light Civilization) and Sukyo Mahikari (True-Light Supra-Religious Organization), I do not differentiate between them, as the division mainly results from a dispute about succession.

[edit] Objectives of the organization

Sukyo Mahikari states that its goal is to create a spiritually heaven-like civilization on earth.[18] It uses the term 'the art of True Light' to practice giving what it claims is an energy given to them through God. It claims this energy is called True Light (Mahikari) and is the Light of the Creator God. To be able to radiate the Sukyo Mahikari energy from the hands, the organization prefers that people complete three months of in-dojo ("SM" center) training, attend a three-day introductory course, and receive a sacred locket that is said to contain a high vibrational quality that is supposed to allow a member to radiate Divine Light with focused attention.[19][20] It claims this Light purifies the spiritual aspect of the soul, and this will in turn purify the mind and body. It also claims that Mahikari can be practiced anywhere and at any time and is the main activity at Sukyo Mahikari Center. Sukyo Mahikari teaches what it calls universal principles (Sukyo) which people can apply in their lives to improve their character, enabling them to understand aspects of the unseen realm of spirit from their own experience. It claims the Light (Mahikari) enables them to follow a God-centered, spiritual way of life. Sukyo Mahikari claims that fundamental laws were established at the foundation of the universe, and that they apply to each person irrespective of their faith or background. Sukyo Mahikari claims to be concerned with helping to establish a better world through improving the spiritual quality all things. A fundamental viewpoint of the organization is that the origin of the world is one; the origin of humankind is one; and the origin of all religions is one. Sukyo Mahikari states that it seeks to transcend the limitations and divisions of traditional faiths and religions. Sukyo Mahikari uses the concept of kotodama a pseudo-etymology in which words are given a new reading from the "hidden" meaning of syllables and sounds.[21]

Sukyo Mahikari was established with the goal of enabling people to experience the existence of a higher dimension through the art of True Light. True Light (Mahikari) is the Light of the Creator God[22] and can be radiated from the hand by people who complete a three-day introductory course[23] and receive a locket with a material inside that is prepared in what SM claims is a purified place, and will transfer its purified properties into vibrations that will influence the vibrations of the wearer. The Light can be experienced as it purifies.[24] a persons spirit, mind and body[25] This practice can be done anywhere and at any time and is the main activity at Sukyo Mahikari Centres[26] throughout the world.

Sukyo Mahikari teaches that the universal[27] principles (Sukyo) that people apply in their lives enable them to understand aspects of the unseen realm of spirit from their own experience. The Light (Mahikari) enables practitioners to efficaciously follow a God-centered, spiritual way of life.[28] Sukyo Mahikari teaches that fundamental laws (similar to the law of gravity[29] were established at the foundation of the universe, and that they apply to each person irrespective of their faith or background.

Sukyo Mahikari is concerned with helping to establish a better world through improving the quality of life[30] for all living creatures and all things. A fundamental viewpoint of the organization is that the origin of the world is one; the origin of humankind is one; and the origin of all religions is one.[31] Sukyo Mahikari seeks to transcend the limitations and divisions of traditional faiths and religions[32] and invites everyone to worship the single origin of all religions in this holy twenty-first century[33].

[edit] Practices

The organization welcomes people following any kind of religion or ideology in principle, as stated in their brochures and other materials. Mahikari espouses the belief that as one's kamimuki (faith directed towards God) increases, and their sonen (innermost attitude) changes for the good, one will understand the incompletness of their own world view and spend more time with SM or perhaps even share their experiences within their religious circles.

A session of divine light starts with chanting a prayer called "Amatsu Norigoto" that they deem focuses spiritual purification energy. Although critical thinking former members claim this is a process of mind[34] and one of the first steps in the process of revealing the Mahikari concept of attaching spirits.

Mahikari members claim they feel the session causes energy to radiate through the palms, to the soul. Nevertheless, spiritual organizations claim to help build strong social relationships, give a glimmer of hope to those who are desperate and in need of a spiritual outlook to life. According to some former members and mental health professionals, thorough research should be considered before deciding to join a spiritual organization like Sukyo Mahikari.

Dōjōs (dojo) (A Mahikari temple) range from the smallest to the largest in four levels. In all the dōjōs the calligraphy shinki mandō is hung, which means that this place is filled with Gods spiritual energy. Dōjōs contain sacred places called as goshinden (from shintoism), the most sacred part of the church. It is where the goshintai (御神体, Shinto meaning the physical representation of God) is placed, though which communion with the holy spirit is supposed to take place. No one is permitted to stand/walk at a higher level than the goshintai. SM uses scientific terms like vibrations, energy fields etc. to allow members to visualize the effects that they believe occur during prayers.

The goshintai contains a golden disc and in it is the physiognomy of the divine deity called as the chon. It is also the first sound of the 48 Japanese words.

Monotheism, polytheism, as well as pantheism are true and false at the same time, and that God communicates this way often in paradoxes (Sunkyo, Okada page 12 1984). They believe all aspects of God can be thought of as performing a specific function, but all are part of the same God. Su god is said to possess both great love (Daiji ) as well as great strictness (Daihi). Light is believed to be both diffused (through the Main world shrine in Takayama, churches etc) and also directed (focused by the hands). Kōatsu (Light pressure) is believed to vary from objects and from material things and according to the spiritual receptiveness of people, and establishing what could be seen as a hierarchy for those who have been in the organization for longer, and are thought to be more spiritually elevated. (Brian J. McVeigh-1992)

Members are encouraged to be kind, behave cheerfully (akarui ki), obedient (sunao na ki), to be united (ittai na ki), and to burn with passion (moesakaruki). These philosophies influence the day to day life activities of a member. The teachings of SM (Sukyo Mahikari) are presented through preparations for and in a three day seminar course (Kenshu), and in three levels: the primary, intermediate and the advanced. A fourth type of Kenshu is also said to exist. Most of the teachings given in these three courses are said to increase in their nationalistic content. They also present opinions that would generally be deemed dubious in mainstream historical circles. These include that the Christ died in Japan, a view published by various sources.[35] This is referred to in Mahikari.[36] In this regard please also see wonderful accounts of Jesus actually being in India, rather than in Japan.[37][38]

Mahikari also teaches that the pyramids in Egypt are divine testimonies built to commemorate the stem family in Japan as revealed by the kotodama (Spirit of the word) of pyramid, piramido, (which it feels should be written with the characters "sun-coming-spirit-hall) and that all languages on earth stems from the Japanese language (kamiyomoji). Also refer to P Knecht - Japanese Journal of Religious Studies, 1995. It is claimed by former members that SM takes the position that the Emperor of Japan is to rule the world, although this is refuted by members.

" It is interesting to note that Sukuinushisama and Oshienushisama both enjoyed a close association with the amateur archaeologist Tadahiro Aizawa, who, in the early post-war period, was the first to find a stone implement in Japan dating from the Palaeolithic period. In keeping with the opening words of the imperial Rescript on Education that point to the great antiquity of Japan, artefacts of Palaeolithic origin have been found one after another throughout the country. Moreover, one of the oldest fossils of dinosaur bones in the world has been found in Japan."

"As a path-breaking archaeologist, Sukuinushisama travelled the length and breadth of Japan to help prove just how far back into antiquity the roots of the land of the origin of spirit can be traced" (SM monthly teachings, June 2005)

The cross is a fundamental entity inscribed in SM, through the shinmon, the most revered symbol of SM as well as SMBK (Sekai Mahikari Bunmei Kyodan-The original organization from which SM split, after the death of Mr Okada. The proceedings of the court rulings etc can be accessed at http://members.ozemail.com.au/~skyaxe/truth1.htm ). However, the account of the court ruling is disputed.[9] While SMBK retains the original design of Mr Okada, which is a sixteen wheeled spoke with a cross, SM surrounds it with a 6 pointed star, which, although similar, is not the star of David. The cross contains a blue horizontal line (mizu) representing the material aspect of the world, and a red vertical line (hi) representing the spiritual aspect of the world, and how they intersect.

As a policy SM does not actively encourage charity and services to society (Sunkyo 3 p82-83), although there are many examples of community service by SM throughout the world, usually carried out by local members. It is claimed that members are encouraged to support the society during public meetings, but are persuaded to focus on spreading what they believe is God's Light in private meetings, since "SM" believes the main focus of members should be establishing a spirit centered civilization on earth, not helping the poor exclusively. However, it is also claimed by members that a main focus of the organization is an altruistic attitude toward others. Members are told to support their dojo's financial needs, such as electricity and supplies, and are asked to give $5.00 a month, or whatever can be given, for that purpose. Most of this money is used for both maintenance of these centres and for travel and accommodation expenses of ministers, and all tax records and expense accounting can be found on file with each region's revenue offce. Low ranking members usually travel by modest means and are usually accommodated in centres if possible. But higher ranking ministers (3rd degree doshis and above including bishops and the leader) travel second or third class in aircraft and stay at hotels. SM is also believed to have spent most of its donations in building shrines for the period of time of their construction, for example, the Suza ( in Takayama, costing 45 billion yen, aprox US$200 million at 230 Yen). The construction cost of the shrine of 45 Trillion yen is found in an independent publication called ' Sekai no Shūkyō to Keiten' by Jiyǖ Kokumin Sha - 1996 page 331.

Other examples include, The Hikaru Shinden (http://www.hikarukinenkan.or.jp/jp/root/0501osirase.html), various museums, etc. ("SM" does not address the pollution problems related to the hundreds of acres of forest land cleared for consructing the mega structure, and the pollution due to such constructions itself.)

Recently SM donated a huge amount of money to the Hebrew University, Israel. On January 10, 2005, the university inaugurated the Japanese Culture Center in Israel (JCCI) to serve as a bridge between Japan and Israel through the promotion of Japanese culture in that country. SM donated 12 million yen (US$100,000) for this venture. But this goodwill move has been marred by criticisms. See for example http://mhproj.blogspot.com/2005/06/open-letter-to-prof-magidor.html

In the monthly teaching of Odairisama (The present spiritual leader) of June 2005, is a teaching stating that the now Russian occupied Japanese islands have to be returned to Japan, indicating that SM is beginning to be more concerned with international politics.

It is claimed that the teachings of SM are usually justified by connecting it with other major/provincial religions and drawing parallels. Moreover it supports the exploration of pseudo-science as well (like Jacques Benveniste's memory of water theory or anti gravity for clean energy) and encourages members who are in scientific circles to do research on such areas.

In a recent monthly teaching, Sukyo Mahikari claimed that Japan tried to liberate Asian countries from western colonial rule. It was subsequently edited. ("The Meiji era coincided with the latter half of the 19th century and the early 20th century, when most of the countries of Asia suffered under the colonial rule of the Western powers. As an Asian country, Japan tried to liberate these countries" SM Monthly teachings, June 2005)

[edit] Canberra buildings in the Australian bush fires

During the bush fires that ravaged the Australian capital Canberra in January 2003 the Sukyo Mahikari Australia and Oceania headquarters building was more or less unscathed. The newspaper The Age commented that the building had survived while its neighbour had been destroyed by what it called "random fingers of flame".[39] In the reconstruction afterwards the Sukyo Mahikari Canberra Center was used by the St Vincent de Paul Society to store emergency survival packages.

The Australian Broadcasting Corporation has featured Sukyo Mahikari in their religion and ethics radio program ‘Encounter’.[40]

[edit] External views

 This article needs additional citations for verification.
Please help improve this article by adding reliable references. Unsourced material may be challenged and removed. (August 2007)

Dr. Catherine Cornille writes in a research paper that the attrition rate is high. She also states "The emphasis on miracles and magic in Mahikari, on the other hand, accounts for the large turnover of members, ..."[41] Those who are happy to leave and put it down to experience and those who see a need to warn others of what they might expect, others endure long term psycho-emotional stress.[42] Accusations have been made of allegedly being asked for introductory courses and pay monthly fees of $5, although SM states that is a request to keep up and maintain dojo buildings and offering concrete gratitude in the physical world. Cornille writes, "There is the monthly membership fee (reisen hōji onrei ); the daily offering for receiving and giving the light (okiyome onrei); the expression of gratitude for protection (otumuguslii), and special gifts for the local dō jōchō, the headquarters in Japan, or the project for building a mausoleum for the founder. In addition, the dojo receives a considerable income from registration fees for courses. For major projects, however, such as the building of a new dojo, funds may come from headquarters in Japan."[43]

Also, the term 'brainwashing' is difficult to evaluate, as even TV advertising could be perceived as brainwashing. Recently, "SM" gave the impression that the concept of thought reform has been rejected by the scientific community. This is untrue, according to Dr. Margaret Singer professor emeritus at the University of California at Berkeley the acknowledged leading authority in the world on mind control and cults.[44]

A number of articles have been published relating to controversy regarding Sukyo Mahikari.[45][46]

According to the media, the organization has been investigated by several European nations. However, nothing dangerous in a legal nature has been reported.

Although, Dr. Martin Bartenstein the Austrian Federal Minister for Environment, Youth and Families wrote "As Federal Minister for Environment, Youth and Families, I hope that this brochure will be of assistance to you in evaluating groups. Don't hesitate to accept advice or help from counseling or information centers.[47]

Sukyo Mahikari have presented rebuttals to media reports.[48][49]

Some people claim that Mahikari members are the reincarnation of the Levites a Jewish tribe who were custodians of holy objects. However, Sukyo Mahikari says this is a misconception and that the term "levites" in Mahikari literature does not refer to those of the Old testament.[citation needed] The organisation denies reports that it is antisemitic.[50]

Throughout the world there are a number of politicians or others in high office who are Sukyo Mahikari members. They are interested in attracting all people, including those holding responsibilities in high offices.

People leaving religions/organizations, can find it a painful experience to sever links with the group including the exceptionally strong social ties that can be formed while a member. It is claimed that it is advisable to consult a psychologist or a compassionate former member before deciding to join the organization. It is important that potential members talk to the organization's minister for details which might concern them. It is important to make sure that possible members ask as many questions as possible prior to joining Sukyo Mahikari and clarify with the organization if it would help arrange for professional psychological guidance sessions if they decide to discontinue in the future.

According to some former members and mental health professionals, thorough research should be considered before deciding to join a spiritual organization like Sukyo Mahikari.

[edit] Experimental studies on Sukyo Mahikari

Several research studies of the Mahikari organization have been reported since 1967. Valuable though all research is, some of the scholars (particularly in the early years) have drawn conclusions that cannot be justified by their limited data (see Mahikari research ). Although the original research by Scholars and the raw data supplied by experienced long term former members may prove the most accurate over time. refer It is the considered view by Scholars that Japanese New Religions have reached their peak and are on the decline. Sukyo Mahikari defends itself against critics by claiming it is misunderstood because most its Japanese origin has not been translated to other languages. Also they claim the translations in the past have been inaccurate. This approach, former members claim, allows the group to change its polices to suit contemporary spiritual ideals as they develop.

[edit] Questioning

Religious organizations that are classified as cults generally encourage members to attend study classes and meetings that tend to be a one-way dissemination of the organization's teachings, rather than a forum that encourages questions or dissension. However, Sukyo Mahikari recently has been shown to welcome questions during such meetings.[citation needed]

[edit] Notes

  1. ^ Sukyo Mahikari. Sukyo Mahikari North America. Retrieved on 2007-09-23.
  2. ^ Report of establishment. Mahikari Exposed website. Retrieved on 2007-09-23.
  3. ^ Mahikari 1993, pp. 228-229
  4. ^ The Mahikari website
  5. ^ Cornille 1991, p. 266
  6. ^ Yasaka 1999, p. 25
  7. ^ Cornille 1991, p. 266
  8. ^ Tebecis 2004, pp. 77-79
  9. ^ a b The second spiritual leader, Oshienushisama – the succession and subsequent divine service. Mahikari Exposed website, publishing a press release from Sunrise Press Pty Ltd, quoting from Tebecis (2004). Retrieved on 2007-09-23.
  10. ^ spiritual leader[dead link – history]
  11. ^ Sects. Austrian Ministry for Environment, Youth and Family (1999). Retrieved on 2007-09-24. (from internet archive)
  12. ^ a b c The second spiritual leader, Oshienushisama – the succession and subsequent divine service. Mahikari Exposed website, publishing a press release from Sunrise Press Pty Ltd, quoting from Tebecis (2004). Retrieved on 2007-09-23.
  13. ^ Tebecis 2004, p. 77
  14. ^ Okada Keishu. famousadoption.com. Retrieved on 2007-09-23.
  15. ^ Sūkyō Mahikari. Retrieved on 2007-09-23.
  16. ^ The Crux of the Cross Mahikari’s Core Symbol
  17. ^ Richard Fox Young (1990). "Magic and Morality in Modern Japanese Exorcistic Technologies — A Study of Mahikari" (pdf). Japanese Journal of Religious Studies 1711. 
  18. ^ Sukyo Mahikari. Sukyo Mahikari North America. Retrieved on 2007-09-23.
  19. ^ The Divine Pendant. Mahikari Exposed website. Retrieved on 2007-09-23.
  20. ^ Clarke 1994, p. 67
  21. ^ Cornille 1991, p. 281
  22. ^ Tebecis 2004, p. 149
  23. ^ Tebecis 2004, p. 29
  24. ^ Yasaka 1999, p. 30
  25. ^ Tebecis 2004, p. 15
  26. ^ Tebecis 2004, p. 34
  27. ^ Tebecis 2004, p. 21
  28. ^ Tebecis 2004, p. 342
  29. ^ Tebecis 2004, p. 22
  30. ^ Yasaka 1999, p. 147
  31. ^ Tebecis 2004, p. 25
  32. ^ Yasaka 1999, p. 25
  33. ^ Yasaka 1999, p. 155
  34. ^ conditioning Emotional Control in Mahikari. Mahikari Exposed website. Retrieved on 2007-09-24.
  35. ^ Jesus in Japan. metropolis.co.jp. Retrieved on 2007-09-25.
  36. ^ Jesus Christ is Buried in Japan?. Mahikari Exposed website. Retrieved on 2007-09-25.
  37. ^ Hazrat Mirza Ghulam Ahmad of Qadian (1989). Jesus in India. Islam International Publications Ltd.. Retrieved on 2007-09-25.
  38. ^ The Tomb of Jesus Christ. tombofjesus.com. Retrieved on 2007-09-25.
  39. ^ Annabel Crabb (January 19, 2003). Random fingers of fire pick off houses. theage.com.au. Retrieved on 2007-09-25.
  40. ^ Religion in Japan and Abroad - Sukyo Mahikari and Shinto. abc.net.au. Retrieved on 2007-09-23.
  41. ^ Cornille1991, p. 283
  42. ^ Cornille1991, p. 284
  43. ^ Cornille1991, p. 269
  44. ^ Margaret Thaler Singer, Ph.D.. Thought Reform Exists: Organized, Programmatic Influence. factnet.org. Retrieved on 2007-09-25.
  45. ^ Leeroy Betti. "Court family cuts Asian cult links", The West Australian, October 18, 1997. Retrieved on 2007-09-24. 
  46. ^ "A.C.T. HOME FOR CONTROVERSIAL SECT". 
  47. ^ Sects. Austrian Ministry for Environment, Youth and Family (1999). Retrieved on 2007-09-24. (from internet archive)
  48. ^ Answers To Critics. mysukyomahikari.com (March 14, 2005). Retrieved on 2007-09-24.
  49. ^ Sukyo Mahikari/ Belgium. Human Rights Without Frontiers (HRWF). Retrieved on 2007-09-24. (from internet archive)
  50. ^ John Gould (October 20, 2005). untitled. mysukyomahikari.com. Retrieved on 2007-09-24.

[edit] References

  • Clarke, Peter Bernard (1994), Japanese New Religions in the West, Routledge, ISBN 1873410247 
  • Mahikari, Sukyo (1993), Daiseishu, Great and Holy Master, L.H. Yoko Shuppan Co.Ltd 
  • McVeigh, Brian J. (1997), Spirit, Selves and Subjectivity in a Japanese new Religion, ISBN 0-7734-8430-2 
  • Tebecis, Andris K. (2004), Is the Future in Our Hands? My Experiences with Sukyo Mahikari, Canberra, Australia: Sunrise Press, ISBN 0959367748 
  • Yasaka, T (1999), Hope for a Troubled Age, L H Yoko Publishers Tokyo 

[edit] Further reading

  • Clarke, Peter B. (ed.). A Bibliography of Japanese New Religious Movements: With Annotations, Surrey, Japan Library, 1999 ISBN 1-873410-80-8
  • Clarke, Peter B. (ed.). Japanese New Religions: In Global Perspective, Surrey, Curzon Press, 2000 ISBN 0-7007-1185-6
  • Davis, Winston (1982), Dojo: Magic and Exorcism in Modern Japan, Stanford University Press, ISBN 0804711313 
  • Greenwood, Garry A [1] All The Emperor's Men: An Inside View Of The Imperial Cult - MAHIKARI. Revised Edition January 2005. ISBN 0 9585279 0 3
  • Hexham, Irving & Karla Poewe. New Religion...es., Boulderstview Press, 1997.
  • Hurbon, Laennec. Mahikari in the Caribbean, Japanese Journal of Religious Studies, 18/2-3: 1991, 243-64.
  • Knecht, Peter. Aspects of Shamanism: An Introduction, 2003.
  • McFarland, Horace Neill (1967), The Rush Hour of the Gods: A Study of the New Religious Movements in Japan, Macmillan, ISBN 002583200X 
  • Mc Veigh, Brian J. The M...sm of Australia...hikas, ...17/2 (1992): 98-125.
  • Murakami, Shigeyosu and Paul L. Swanson, Religion and Society in Modern Japan:.., Asian Humanities Press, 1991, 239-256.
  • Weston, Erin Leigh (2002), Transcultural Possessions in/of Mahikari: Religious Syncretism in Martinique, vol. 6, pp. 45-62, <http://www.fiu.edu/~asian/jsr/Table%20of%20Cont%202002.pdf>. Retrieved on 23 September 2007 

[edit] External links

[edit] See also