T H E M E
N e w R e l i g i o u s M o v e m e n t s
I I A S N E W S L E T T E R # 4 7 S p r i n g 0 0 8
Wendy Smith
In Japanese, Mahikari means ‘True Light’, a spiritual and purifying energy.
It can be partially conceptualised in terms of the Japanese ‘ki’ or the Chi-
nese ‘chi’ (McVeigh 1992), but is distinguished by its divine aspect, as the
Divine Light of the Creator, Su God. People become members of Mahikari,
or kamikumite (those who go ‘hand-in-hand with God’), after attending
the three day Primary Kenshu (training course), a kind of initiation (Hur-
bon 1991). On completion they receive an Omitama (Divine locket), which
enables them to act as a channel through which they project the True Light
to other members, their families, members of the public, or even animals,
food and localities. Okada, formerly a member of Sekai Kyuseikyo (Church
of World Messianity), adapted its central practice, Johrei - channelling
God’s healing light into the body of another - into Mahikari teachings.
Performing miracles with True Light
The Omitama is the spiritual tool which allows ordinary people to perform
miracles. It is worn on the upper body of the kamikumite and is treated
with great respect. It must not be allowed to become wet or touch the
ground. That is why children do not become kamikumite until around the
age of 10, when they are deemed able to take proper care of the Omi-
tama. Members then have the ability to transmit the True Light following
a detailed ritual procedure of praying to the Creator God, which involves
bowing to the Goshintai (sacred scroll containing the Chon, symbol of Su
God, and the central feature of each centre) and then to their partners as
an act of politeness. Then, with their backs to the Goshintai, they recite
in a loud voice, in archaic Japanese, the prayer of purification - Amatsu
Norigoto - and True Light is transmitted to the
forehead of the other per-
son through the raised palm of the hand. Light may then be transmitted
to the back of the head and other parts of the body, a complete session
taking about 50 minutes. This practice is also known as okiyome (purifica-
tion), tekazashi (raising the hand) and Mahikari no Waza (the practice of
Mahikari). Giving and receiving True Light daily and attending group cer-
emonies, which magnify the transmission of Light from Su God, are the
fundamental activities of Mahikari members. Many new members come to
Mahikari through being offered Light by an existing member in response
to a problem with their health, relationships or finances. The miraculous
healing of incurable diseases such as cancer and the change for the bet-
ter in relationships and careers, is extensively documented in observably
true case histories in the books by Dr Andris Tebecis (the Bucho or head
of Mahikari’s Australia/Oceania division), and the monthly newsletters
of the organisation. Mahikari teachings explain that misfortune is caused
by spirits who attach themselves to the sufferer due to karmic relation-
ships created by themselves or their ancestors. The process of purification
with the Divine Light pacifies these spirits and caused them to leave the
person alone. The result is then a healing on the physical, emotional or
social plane. The bad deeds of oneself, (in this or former lives), or of one’s
ancestors are what attracts the resentment of the spirits of those who have
been harmed and thus they attach themselves to a victim and cause his or
her suffering. Rather than driving these spirits away, in the conventional
understanding of exorcism, the process of purification with Divine Light
heals them as well and they leave voluntarily.
Mahikari – a supra religion
Mahikari is open to people of all religions and viewpoints and does not
attempt to convert people from their existing religious beliefs (Smith,
2007). Rather it intensifies their understanding of the major spir-
itual teachings of their religion, which are common to all religions. For
instance, members explained to me that a Catholic priest would become
a better Catholic priest by practising Mahikari (see also Cornille 1994).
The non-coercive nature of the organisation is demonstrated by the fact
that there is a significant dropout rate of those who have received the Pri-
mary Kenshu, a fact freely mentioned by senior members. Mahikari beliefs
also reflect this openness by incorporating elements of the ‘five major
religions’: Buddhism, Taoism, Confucianism, Islam and Christianity. This
syncretism of belief systems is typical of NRMs. It is not only a recruiting
device but also an acknowledgment that most religious traditions share
key common values from which founders gain inspiration in their need
to set up an all encompassing system of beliefs and values very quickly in
order to operationalise their organisations and secure membership.
In the case of Sukyo Mahikari, symbols from these and other major reli-
gions can be seen in the architecture of the Main World Shrine (Suza or
Sekai So Honzan) and in the Mahikari Divine Emblem, which incorporates
the circle, the cross, the six-pointed star and the 16-petalled crest, sym-
bolic of the Japanese Imperial family who are regarded historically as the
representatives of the Shinto gods on earth.
Challenges of organisational structure
As NRMs expand and develop over time, they face the problem of structur-
ing the organisation to cope with growing numbers, geographical distance
and the loss of the personal link with the founder, either through distance,
hierarchy or, sooner or later, his or her death. The problem of succession
has already been experienced within the Mahikari movement (Inoue et
al, 1996, Cornille, 1991). When the founder died, conflict arose over who
would succeed him. The movement split into Sukyo Mahikari, with head-
quarters in Takayama, led by his adopted daughter, Okada Keishu, respect-
fully referred to as Oshienushisama (Great Teacher) and Sekai Mahikari
Bunmei Kyodan (World True Light Civilization Religious Organization - the
original name of the organisation, note its conceptualisation at the level
of the ‘world’), with headquarters in the Izu peninsula, initially led by his
trusted male associate, Sekiguchi Sakae. Today Sukyo Mahikari has the
larger international presence and it is the focus of this essay.
Now with over 300,000 members in Japan and reputedly one million
worldwide, and with centres in major capital cities throughout Asia
and the developed economies and a presence in all continents, Sukyo
Mahikari has made the transition to a global organisation with a clearly
defined hierarchy of authority and a sophisticated communication sys-
tem. A researcher of Mahikari in Western Europe noted that the wear-
ing of uniforms, the marching practice and the emphasis on discipline
in the Mahikari Youth Corps imparts a flavour of the military (Cornille,
1991). However, this Corps is not compulsory for the younger members of
Mahikari and makes up only a small proportion of Mahikari youth.
Large centres (dojo – literally ‘practice place’) in Japan have video cam-
era monitoring systems installed, explained as a way of making sure that
visitors are not neglected. The requirement that those visiting the dojo
sign in and sign out with the time of their arrival and departure imparts
a strict organisational atmosphere. These organisational aspects are not
unique to Mahikari but are typical of practices within mainstream Japa-
nese society. For instance academic staff of a Japanese tertiary research
institute were required to register the time of their arrival and departure
with a receptionist, and the building was subject to video surveillance.
However, such features may seem inappropriate in a religious context to
non-Japanese.
Mahikari centres are graded according to their size and importance, from
dai-, chu-, sho- and jun- dojo (large, medium, small and associate centres),
followed by okiyome-sho (purification places) and renraku-sho (communi-
cation places). This graded system of centres is common both to Japan
and overseas. The largest centre, apart from the Main World Shrine and
the Mahikari headquarters in Takayama, is the Kyoto Daidojo, with a main
hall of 340 tatami mats, which accommodated over 1000 people at its
New Year ceremony which I attended in 1996. A feature of all these centres
is the provision of a family room where parents can be with small children
while receiving the True Light or listening to lectures through the installed
sound or video system. The homes of senior members who have inaugu-
rated the Goshintai and who wish to make them available for this purpose,
also serve as Okiyome Houses, which are open for several nights a week
for people to drop in and receive the True Light, especially if they live far
away from the centre.
Overseeing the dojo are the Regional Headquarters (Shidobu), one for
each prefecture in Japan, and one each for Europe/Africa, North America,
Latin America, Asia and Australia/Oceania. It is headed by the Bucho (divi-
sion head, a term used for a senior manager in a Japanese corporation),
on behalf of Oshienushisama and his role (in Sukyo Mahikari, Bucho are
usually male, as are senior managers in Japanese corporations) includes
both spiritual and managerial aspects. He visits centres in all the coun-
tries regularly, conducting the Primary Training and bestowing the Omi-
tama on new members. He also administers the region, overseeing and
recommending staff transfers and promotions in rank, and conducts the
Shidobu monthly ceremony as the spiritual representative of
Oshienush-
isama. Above the Regional Headquarters in the structure of the organisa-
tion is the Sukyo Mahikari Headquarters located in Takayama in a building
opposite the Main World Shrine. Its role is to transmit spiritual guidance
from Oshienushisama to the Regional Headquarters. The Bucho of Aus-
tralia/Oceania region is, unusually, a non-Japanese, Dr Andris Tebecis,
who wrote the pioneering first book on Mahikari in English, Mahikari
– Thank God for the Answers at Last, which was a major source of new
converts in the early days of the movement outside Japan. Significantly, Dr
Tebecis’ wife is Japanese and she is a former doshi, or minister, see below.
This deep personal involvement with Japan gives Dr Tebecis an honorary
Japanese status.
Key leadership roles within the movement are appointments made directly
by
Oshienushisama, as they are considered
to be spiritual appointments,
but they are nevertheless ranked according to modern organisational
principles, with clear lines of authority and communication procedures,
and are the same both in Japan and overseas. This gives their incum-
bents an extra dimension of authority beyond the mere fact of hierarchy.
Receiving Light from a high ranking leader is considered to be very pow-
erful and beneficial. Below Oshienushisama herself are a few very senior
members of Sukyo Mahikari Headquarters. In general the main ranks are
doshi (minister) and
dojocho (centre chiefs). Centre chiefs below
Bucho are
spiritually in charge of the centre, are usually from the locality and rarely
transferred.
Special role of the Doshi
Doshi play a central and unifying role in the organisation. They are the
disciples of Oshienushisama who have undertaken a three-year training
course. There are from 30 to 50 new trainees in every annual intake, select-
ed from hundreds of applicants. Foreign applicants are recommended by
A global NRM based on miracles:
Sukyo Mahikari
Mahikari, often classified as one of Japan’s ‘new new religions’, that is, established in the post World War Two era, was
founded by Okada Kotama (1901-1974), respectfully referred to in the organisation as Sukuinushisama (Great Saviour).
In 1959, Okada received revelations from God commanding him thus: `The time of heaven has come. Rise. Thy name shall
be Kotama. Exercise the art of purification. The world shall encounter severe times’ (Okada Kotama 1967).
Sukyo Mahikari Australia-Oceania Regional Headquaters in Canberra, Australia