Wednesday, September 26, 2007

Part 3 of the Mahikari "First Revelation" posts (translation)

Here, very belatedly, is the translation of Part 3 of the series of Japanese posts, written by phoenix3000, concerning Mahikari revelations.

Authenticity of the "first revelation" supposedly received by the founder of Mahikari (Part 3)

I now return to Item (2), “Raise your hand”.

According to a Japanese-language Internet discussion site (真光関係者集合(40)ー166), the book Sei to Shi (Life and Death), published by the Mahikari organization (Yoko Bunmei Kenkyukai) around 1973, says that Okada’s first tekazashi (raising the hand) experience was immediately after the end of the war.

The story in the Sukyo Mahikari 30-year Chronicle, page 66, “unexpectedly, he raised his hand and saved a dog that was apparently dying”, also places this incident soon after the end of the war. Thus, both of these indicate a similar timing for the first tekazashi. The book Saigo no Iwato Biraki (the last opening of the rock door of heaven) seems to be attempting to reinforce Sukyo Mahikari's claim, using more dramatic expressions.

In Saigo no Iwato Biraki (1997), Toumei Yasaka says that, immediately after the end of the war, Okada heard a disembodied voice say “Raise your hand!”, and when he raised his hand, miracles occurred one after the other. Okada was very surprised, and in desperation to solve the riddle, he delved into studying everything from psychic science to religions and parapsychology. (From 真光関係者集合(40)ー166.) This information, like the information in the book "Life and Death", appears to have been provided by a Mahikari devotee.

According to information on the Internet, the author of the book Saigo no Iwato Biraki, Toumei Yasaka, is actually the third Sukyo Mahikari Oshienushi, Koya (Koshi) Okada (original name, Tairoku Teshima). It is rumoured that he acted as a ghost-writer for Keishu.

According to him, Okada heard a disembodied voice say “Raise your hand”, and he was surprised that miracles occurred one after the other when he raised his hand. However, this is clearly different to what Okada himself said in Gotaidanshu (Interviews with Okada), as follows:

It was 27 February 1959, I think. When I was worshipping God at home, I heard a loud voice say, "Your name shall be Kotama. The world shall enter severe times." [Omitted] …So, I called myself Kotama. Then He said to me, "Raise your hand and cure people of diseases." At first I couldn’t believe that I could do the type of things that saints do. Even a fool wouldn't consider it. To think such a thing would be madness. Wait! Have I gone crazy while concentrating on repaying my debts? I might have been tricked by a fox or badger spirit, I thought. So, for about a week, I was not at all inclined to act on this. However, without planning it, I tried raising my hand to a dog, and this cured the dog. This was the start of it. When someone said he had a headache, I would immediately raise my hand, and he would say that he felt better. [From Gotaidanshu (Interviews with Okada), pages 280-281]

Is Sukyo Mahikari telling lies? Or, did Okada lie to the interviewer in Gotaidanshu?

Incidentally, what I heard when I was a member was that Okada’s first tekazashi was after the “first revelation”, not “immediately after the end of the war”, or “soon after the war”. Accordingly, Okada giving tekazashi to the dog occurred after the “first revelation”.

Let’s look at another reference from Gotaidanshu.

As I mentioned earlier, 15 years ago, God said to me, "Your name shall be Kotama. The world shall enter severe times.", and He also said, “Raise your hand”. By way of explanation, God also revealed that the world would change in ways current humanity could not even imagine. However, I had been head of an aircraft company and was a person of ordinary scientific commonsense. Even though I was told that the power to heal diseases would be emitted when I raised my hand, I couldn’t possibly believe such a thing. I wondered if I was being tricked by a fox or a badger spirit.

I cannot do such a crazy thing, I thought, so at first I didn’t want to do anything. After all, we use commonsense, scientific commonsense, to make judgements, don't we?. However, all sorts of things happened to make me think I had to do this, as if I was being forced into it. When I did try doing tekazashi, the other person was healed, so I had to accept it.
[From Gotaidanshu, page 286]

The above story by Okada himself does not match the 30-year Chronicle (or Saigo no Iwato Biraki) at all. It is not just that there are major discrepancies in the timing of giving tekazashi to the dog (equates with Okada’s first tekazashi). There is an inconsistency in the nature of the person portrayed. The person who performed tekazashi before the “first revelation”, and, as a result, studied God and the world of divine spirits does not sound like the person who was ordered to raise his hand in the “first revelation” in 1959 but did not believe it, at first did not do it, and was forced to do it. They don't sound like the same person.

If, before the 1959 "first revelation", a person raised his hand, was surprised to see miracles occurring one after the other, tried to solve this riddle, and started delving into studying everything from psychic science to religions and parapsychology with all his might, would he say, on receiving the "first revelation", "Even though I was told that the power to heal diseases would be emitted when I raised my hand, I couldn't possibly believe such a thing."? This is also inconsistent.

Is it acceptable for there to be such a difference between the picture that Sukyo Mahikari paints of Okada, of spontaneously giving tekazashi immediately after (or soon after) the end of the war, and the picture that Okada paints of himself, of being bewildered by being told to “Raise your hand” in the “first revelation” in 1959?

Okada himself promotes the impression that this was the first time he had heard of tekazashi. What was this stance supposed to achieve?

Probably Okada was trying to start his Mahikari by giving the impression that it was independent of other religions and based on original teachings. Okada’s connection with SKK (Sekai Kyusei Kyo) and his practice of Jorei (SKK’s version of tekazashi) within SKK were a hindrance to promoting this facade. Therefore, he tried to hide those facts and whitewash his religious past in order to present himself as someone who had no connection with existing religions or, in other words, as a “religious amateur” with no particular religious experiences who suddenly was given the teachings of seiho (righteous laws) and Mahikari no Waza (raising the hand) by God. Okada started Mahikari by making this scenario a public claim. If, from the first, Okada had been frank about his personal history in Mahikari publications and made it public both within and outside the organization, what would have happened? Let’s consider some possibilities.

1. Everyone would have known from the outset that Mahikari no Waza was taken from SKK’s Jorei. Therefore, it would not have seemed new and fresh and would have lost its sense of value.

2. The effect of contrast with a world in which “everything is gyakuho” (back-to-front laws) would have been lost. In such a world, Okada claimed he was suddenly given “God’s principles and righteous laws, which have never before been transmitted by even holy people” and also “Mahikari no Waza, which was permitted for mankind for the first time”.

3. People would have immediately seen that he got the idea for his omitama from the Jorei pendant.

4. People would have been able to do a simple comparison of SKK teachings and Mahikari teachings. Then, they would have immediately known that a significant number of Okada’s teachings were taken from SKK.

5. The claim that Okada was a "religious amateur" (with no particular religious past) would be no longer applicable. People would have easily traced his background and found that he was not only an adherent but also a kanbu of SKK.

6. If it had been public knowledge that Okada was an adherent of SKK, some people who were interested in Mahikari would have gravitated towards SKK because it was the founder’s original religion. This would have interfered with obtaining members.

7. People, without much difficulty, would have found out that SKK treats spirit movement as something dangerous.

8. People could have also traced back spirit movement to Omoto, where SKK originated, and found that there were some incidents in which spirit movement made adherents become insane.

9. Okada’s shadowy record in SKK would have easily leaked out. (Okada’s pursuit of an interest in spirit movement, which was contrary to SKK policies, his dismissal from his position as kanbu, and the reasons for his dismissal)

10. The “revelations” given to Mokichi Okada (founder of SKK) and Kotama Okada’s first “revelations” would have been compared and similarities found.

11. It would easily have become known that Okada told people to address him as “Kotama sensei (teacher)” during his SKK era, and that Kotama was not a new divine name given to Okada by God in 1959 at the time of the “first revelation”. This would have cast a shadow over “Your name shall be Kotama” in the “first revelation”.

(Incidentally, according to the Jorei Association, God placed a ball of light (the name “Kotama” literally means “ball of light”) bearing the power of salvation inside the belly of SKK’s founder, Mokichi Okada. Then, in 1950, the highest God dwelt directly in this ball of light. Compare this with the text of the first revelation in Goseigen: The Spirit of Truth has entered your ___. …..Your name shall be Kotama.)

As a result, the claim that a divine revelation was suddenly given to him, which was based only on his own word, was supported by the emphasis on "tekazashi" and by the "spirit movement" induced by "tekazashi". The truth of that claim was not openly challenged, and that claim was securely accepted for almost 40 years after he started his own religious group. Since Mahikari publications do not mention that Okada previously belonged to SKK, there has been little pursuit of that truth. Even some journalists have written articles, accepting the claims made by the organization (in particular, Sukyo Mahikari) without checking. In short, these are the results of concealing Okada’s personal history.

When people see and experience tekazashi and spirit movement without this background knowledge, this produces fertile ground for Okada’s (and Sukyo Mahikari’s) explanations. Without this background knowledge, people may easily be drawn into the Mahikari world, accepting the explanation, without questioning, that Mahikari no Waza proves or seems to prove the real existence of God, the soul, and attaching spirits. Then, even if they subsequently hear that Okada was a member of SKK, this information is only a faint whisper in their consciousness. They tend to think, “So what?”, and easily push it aside into a corner of their minds.

Thus Okada was able to say, I, out of the blue, brought the rightous laws and tekazashi, for the very first time, into a world which has been gyakuho up until now, but the organization has expanded without much opposition. [Mahikari Journal 286, August 1986, page 31]

If you look only at the claims made by Okada and the Mahikari organization, you might think, “Ah. It must have been hard for Okada”. However, when you understand that Okada’s “teachings of the righteous laws” were really a blend of existing SKK teachings, Makoto no Michi teachings, Seicho no Ie teachings, etc., and that the “practice of light” was a follow-on from SKK’s Jorei-style tekazashi, you will see that Okada’s claim that these teachings and practice suddenly dropped from the sky at that time does not match the facts. The statement, “I, out of the blue, brought the righteous laws and tekazashi, for the very first time” sounds valid only if his previous involvement in SKK is concealed.

Sukyo Mahikari, which in the past did not admit, and even denied, the fact that Okada belonged to SKK, will not publicly acknowledge this fact, as this would mean that the sect would have to throw away the "miraculous event" image created by the "first revelation".

- By phoenix3000

Saturday, September 01, 2007

真光の祖師が受け取ったとする『最初の啓示』ー  その九;「手をかざせ」の挿入(脱落?)

In this post, Phoenix3000 returns to the theme of the "first revelation" supposedly received by the founder of Mahikari, and discusses the insertion/omission of "Raise your hand" in the 1959 revelation as published in Goseigen.





昨年(2006年)4月に『御聖言』(携帯用)第三版には「手をかざせ」がないことが確認されましたが、〔注1〕 今度、アンさんを通して、初版にも「手をかざせ」がないことが確認されました。アンさんのポストにこの初版(1970年版)と第四版?(あるいは崇教真光の初版と言うべきでしょうか)との比較画像(ここ)があることに気付いた方がいらっしゃいます。

 なぜ、岡田光玉がまだ生存している昭和44年時点の「御聖言」には「手をかざせ」が無く、分裂後の発行と思われる「崇教真光版」の「御聖言」には「手をかざせ」があるのか。文明教団でも、現在の「御聖言」には、「手をかざせ」の記述があるとのことなので、崇教、文明共に、なぜ教祖存命時には「手をかざせ」がなく、教祖の死後、しかも分裂後にどちらの教団にもこの一文が挿入されたのか、この事実の理由を説明する義務があるといえるでしょう。ーー真光関係者集合(48)- 42

昭和34(1959)年2月27日の『最初の啓示』は、それによって立教と手かざしを始めた、と言う岡田光玉(良一)の重大な拠り所(と言っても本人が主張するだけのことですが)でもあります。しかも光玉は自分の言うことは「一言一句間違えずに」伝えよ、と言っています。〔注2〕 当然光玉自身が『神』より聞いたことを忠実に伝え、書き残していなければなりません。そして彼に続く教団も光玉の言葉を勝手にいつの間にか書き換えたりせずに、そのまま忠実に伝える義務があるはずです。 




  (カ)『御対談集』にそれを示唆する光玉の表現がある。〔注5〕 それによると、光玉の『神』は「光玉と名のれ。厳しき世となるべし。」と言ってから、間を置いて「手をかざせ」と付け加えている。時期がずれるのであるが、光玉の頭のなかでは一緒くたになっていて、時期を区別するだけの認識が欠けていたか、『神の言葉』は『地上代行者』である自分の思いのままになる、と思った。







 それで、これを最も簡単な方法で、理論とか実験じゃなくて、すぐお互いが体得できる方法はないか、というのが大変な問題になったときに幸いなる哉、”求めよ然らば与えられん”で、神に通じるようになって、神から教えられたわけです。それが『御聖言』(荘厳な本である。これを机の前に広げながら・・・・)にも出ております「光玉と名のれ、手をかざせ」の一言なんです。『御聖言』は私と神との会話を現代語に訳しましたものを、まとめて出版させました。それでこの業が始まったんですよ。 ーー『御対談集』p223

手かざしが始まった過程を光玉が話しています。手かざしは救世教で以前に学んで実践していて、その手かざしを「真光の業」と言い換えた、などといった現実面は一切言いません。他宗教を研究した結果見つけたものである、とも言いません。『神』だけを引き合いに出しています。手かざしは『神』から教えられたもので、昭和34年の『最初の啓示』で「手かざし」を初めて知った、という光玉自身の描く「光玉像」がここにもうかがえます。〔注7〕 そしてもちろん、「光玉と名のれ」は、その時『神』より『光玉』の名を与えられたということであり、救世教時代に周囲の者に自分を「光玉先生」と呼ばせていたという事実は無視しています。










   「幹部たる者、良く吟味して以て各々の血となし、肉となして教線拡大の一大神業に邁進せよ」とのことでありました。(文責在記者) ーーp 47





     『真光』誌 立教以来、教団のニュースは、宗教新聞「聖和」で報道されていたが、何かと不便であり、機関誌の必要があった。そこで、昭和三十七年七月、新聞型の『真光』が発刊された。
    ...第一号発刊の時には、インキで汚れた印刷所へ、師と恵珠様がお出かけになって、校正の赤ペンを取られた。 ーー『大聖主』p91−92/ほぼ同じ文が『崇教真光30年史』p84にもある。

   光玉が印刷所に出かけて行って、校正の赤ペンを取ったという話は光玉の出版物に対する熱意を示す逸話として感じられる。光玉がいかに『真光』の出版を大事にしたか、その熱意が語っている、というわけである。つまり、その熱意の勢いが続いたかのように聞こえて来る。再度読むと、印刷所に行って校正の赤ペンを取った、とあるのは第 一号発刊の時だけである。ということは、光玉がそのように行動したのは、第一号発刊の時だけで、それ以降はインクで汚れた印刷所には行かなかったということになるのだろうか。それとも、第一号発刊の時の熱意は当然第二号以降も続いたのだ、と付加的想定をするのが、真光においては期待されることなのか。ここでも事実関係が曖昧である。曖昧のまま、その一回の行動で、光玉が出版にいかに熱心であったか、立派な教祖像を描くよう誘導されていく。一見現実の出来事を述べているようでいて、実は現実から遊離した世界へ踏み込んで行く。でも信者はそれに気付かない。それに気付かないまま、その実体のない世界が現実世界の奥にある『霊的』世界だと思わされてしまうのではないのだろうか。