Japanese Journal o f Religious Studies 1992 19/1

The Vitalistic Conception of Salvation

as Expressed in Sukyo Mahikari

Brian M c V e ig h

It is common for members of the New Religions to be criticized for only

being interested in worldly benefit (genze riyaku 現世利益） . Certainly lim ­
ited exposure to the discourse, activities, and members o f these groups
may lead one to agree that these movements have little concern for the
more “spiritual” side of religion. However, a more careful examination
and evaluation of their teachings should dispe] the charge of a “this-
world-only-benefit” mentality.
In order to test the argum en t o f T s u s h im a et a l . (1979) that these
groups do in fact possess a concept o f spiritual salvation — th o u g h one
that differs considerably from Western formulations about the nature of
salvation —I will apply their ideas to the New Religion called Sukyo
Mahikari 崇 教 真 光 . This is the primary aim of this article. As a related
aim, I intend to demonstrate the cosmo-logic motivating the behavior of
its members, sustaining their belief system, and providing ideological in ­
tegrity to the movement.1
Commonly referred to as Mahikari, the movement in question was
founded in 1959 by Okada Yoshikazu (later known as Sukuinushisama,
“the Lord Savior”)，who claimed to have “received an important direc­
tive from God that revealed how radiating the Divine Light o f the
Creator can produce health, harmony, happiness, and freedom from
emotional pain and financial hardship.” Members practice wearing a
divine pendant (omitama 御 み 霊 ）and participate in otuyome ぉ浄め
(cleansing) sessions in which people receive and radiate the Divine (or
True) Light in order to purify their physical, astral, and spiritual bodies

1 T h is a rtic le is based o n several revised sections o f m y d iss e rta tio n . R e se a rc h lasted tw o

years and was supported by a Monbusho Scholarship and funds from Princeton University's
A n th r o p o lo g y D e p a r tm e n t a n d E ast A s ia n S tu d ie s D e p a r tm e n t. I a m g r a te fu l to th e m e m b e rs
of Mahikari who shared their beliefs and experiences with me. I am also indebted to Miyanaga
Kuniko, Richard Young, Richard Anderson, and R onanA . Pereira, all of whom offered useful
suggestions and insights o f their own during the data-collecting staee of research.
42 Japanese Journal o f Religious Studies 19/1

and souls. They describe Mahikari as more than just a religion. Its doc­
trines encompass and transcend the truths found in all religions, sci­
ence, medicine, politics, and ideologies. Concentrated in the major
urban areas of Japan with numerous overseas centers, its membership
has been estimated at between 350,000 to 400 ， 000.2
Because the concepts of salvation (spiritual, transcendent, uni-
versalistic， this-world-denying) and worldly benefit (materialistic,
human-centered, particularistic, this-world-affirming) are often coun­
terpoised, it has frequently been alleged that the New Religions lack a
concept of salvation. The counterpoising of salvation and worldly-
benefit，which is related to other polarized notions such as religion-
versus-magic and value-oriented versus goal-oriented rationality, indi­
cates the “deeply-rooted bias of a modern culture which has been heav­
ily influenced by Christianity and other historical religions” (Tsushima
et al. 1979，pp. 141-42). Because of this bias，an entirely new approach
is demanded, an approach that conjoins concepts of salvation with worldly
benefit. Tsushima et al. suggest that, despite surface diversity, a very sim­
ilar ideological structure underlies the teachings of the New Religions.
This common ideological structure has its roots in the cultural tradition
o f an agricultural society in which the idea of fertility, for obvious rea­
sons, played a central role in the community. However, at the level of
folk belief the concept of what actually brought fertility and propagation
was vague and fragmented. It was up to the founders and followers of
the New Religions to systematically organize and elaborate a set of ill-
defined concepts into a set of teachings ( T s u s h i m a et al. 1979，p. 151).
Related to the early ideological underpinnings of the new religious
movements, Shimazono points out that these groups share a common
source in folk belief (minkan shinko 民 間 信 仰 ） . But, as folk beliefs and
practices came into contact with the more salvation-oriented religions
such as Buddhism, “folk religion” (minzoku shukyd 民 族 宗 教 ) emerged.
This refers to

a faith-system that remains related to its foundation in folk belief

but, in consequence o f continuing contact with salvation-oriented
religion, is to some extent characterized by salvation religion-type
organization, doctrines, and rituals (SHIMAZONO 1979, p. B91).

Tsushima et al. believe that despite doctrinal diversity, the New Reli­
gions are rooted in folk religion. W hat unites these movements is a
vitalistic conception of salvation. Before dealing with how this conception
finds expression in Mahikari, I set the groundwork by discussing this

ム F o r d e ta ile d w o rk s o n M a h ik a r i, see D a v is (1 98 0) a n d MrYANAGA (1 9 8 3 ), w h o resea rch ed

the World True-Light Civilization Religious Association, the group that Mahikari broke off
fr o m . A ls o , see Y o u n g (1 99 0) a n d A n d e r s o n (1 98 8).
MCVEIGH: Salvation in Mahikari 43

version of spiritual salvation from eight angles as understood by

T s u s h im a et al. (1979, pp. 142-49).
1) The essence o f the cosmos. The cosmos is regarded as a living body
or a life force in which everything is constantly growing, functioning
harmoniously, and interdependently related. It is from the living body
of the cosmos that all things, including hum an beings, receive life. Since
we receive everything from the cosmos, it is thought of as a beneficial
source that nurtures and sustains all life and is thus considered in ­
herently good. Therefore, gratitude and thankfulness toward the world
of nature are important common themes found in the New Religions.
In some groups, the idea of a vitalistic cosmos tends to be impersonal
and the image of the deity is less prominent. At times the deity is not
even mentioned. In other groups, the primary religious being is
personified and more attention is directed toward the characteristics of
the deity.
Discussing O m oto, T h o m s e n relates that in this group God is con­
ceived as the prim e source o f the universe, and the universe itself is the
source of divine vitality (1963，p. 134). In his discussion of P. L. Kyodan,
he captures the idea of a life-giving cosmos:

There is no th ing m an can do by his own efforts. It is by the Power

o f Nature that m an is born, is enabled to grow up, live, work, and
make self-expressions d u rin g the whole span of his life. Besides
m ankind, the progress and development o f the whole creation also
depends solely u p o n the Power of Nature. . • . There exists a great
power in this universe. We are manifestations o f that great Power
o f N ature and are allowed to live our daily life in accordance with
the breathings o f that great nature. This power o f great nature,
the spiritual power constituting the fountainhead o f life and activ­
ity not only o f m an bu t also o f everything else, is called G o d .. . .
God is power and love which, while embracing everything, creates
everything, nurtures everything, and makes everything progress
and develop. (1963，p. 190)

In the Holy Words of Mahikari we learn that God “arranged to

change His Eternal Life into the wave of the great universe or the Wave
of Spirit” (O ka da 1982, p. 67)，and in a teaching of Mahikari’s founder,
we are told that “all things in the universe and all that is allocated a di­
vine spiritual nature are the manifestation and materialization of the di­
vine will” (O ka da 1984, p. 12). In other references we come across
discussions of the “Great Original Spirit” (daigenrei 大 源 霊 ） ，and, con­
cerning the creation of the world, we are informed by God that every­
thing that is materialized

is controlled to gather and spread，separate and unite, flourish

and wither, prosper and fade, and transmigrate and reincarnate.
44 Japanese Journal o f Religious Studies 19/1

T hus I let it eternally live, grow, expand, spread, become lu x u ri­

ant and prosper. By doing so, I desire to perfect the exciting Great
A rrangem ent for the beauty o f the vast nature which is over­
flowing with the jo y o f God, H u m a n and all creatures, (OKADA
1988，p. 82)

2) Prim ary religious being. Despite the fact that some New Religions
give little or no emphasis to a primary religious being, many do. This
being, the Original Life that bears and nurtures all living things, is often
monotheistic and transcendent. However, the deity is “recognized as
pantheistic and im m an e n t, om nipresent in all things an d therefore p ro­
v id in g an internal and u n d y in g life force” (T sushim a et al. 1979，p. 144).
3) Human nature. As a part of the Original Life, hum an beings are
considered inherently divine, unpolluted, pure, and perfect. Thus, ev­
eryone partakes of the divine and eventually will return to the Original
Life. Since all humans come from the same O riginal Life, we should re­
late to each other harmoniously. As branch streams or individualized
manifestations of the deity that are permitted to live by the power of the
O riginal Life, we cannot exist independently of it. This is why we are ex­
pected to express our gratitude toward the deity.
4) Life and death. T hough the New Religions do not ignore m an’s des­
tiny after death’ there is a definite emphasis on the here and now that
contrasts with the pessimism of the other-worldly-oriented conceptions
of salvation. For the New Religions, salvation can be obtained in this
world, and the fruits of salvation are health, happiness, and harmonious
hum an relationships. Unlike Buddhism, which stresses the im perm an­
ence of earthly existence, the New Religions “optimistically accept
change as the process through which the energy of the Original Life
constantly reasserts itself toward un lim ited grow th” (T sushim a et al.
1979，p. 146).
5) E vil and sin. The vitalistic conception is very much concerned with
m aintaining a positive and harmonious relation with the living cosmos.
However, if man forgets that his life is inextricably bound up with the
O riginal Life, cosmic functions begin to lose their vitality, so that the
O riginal Life’s “potential for germination ，growth, and efflorescence is
stultified” (T sushim a et al. 1979，p. 146). This negative state o f affairs
results in poverty, sickness, and discord. Often the teachings of the New
Religions explain “T hat deviation from a proper relationship with O rig­
inal Life in the past has an unavoidable impact on the presenビ’
(Tsushima et a l . 1979，p . 147). However, the New Religions offer means
by which one can be restored to a vital state, thus returning to a proper
relationship with the great energy of the cosmos. The dichotomy be­
tween a pure ，unsullied, and vital relationship and an im pure ，sullied,
and weakened relationship with the Original Life is very commonly
MCVEIGH: Salvation in Mahikari 45

symbolized by a discourse about purity and impurity. This is a very

deep-rooted notion in the Japanese religious tradition, and is also used
to symbolize morality, or the lack of it.
6) Means of salvation. In order to be liberated from a disharmonious
relationship with the Original Life, we must repent past sins, acknowl­
edge our selfishness, and establish a feeling of gratitude for the benefits
received from the Original Life. Most New Religions do not employ ex­
treme ascetic disciplines, sometimes found in the more established
faiths. Rather, the New Religions “have devised simple religious prac­
tices as direct and instantaneous means for the restoration of vitality”
(T s u s h im a et al. 1979，p. 148).
Besides advocating the use of simple practices (such as chanting,
wearing amulets, and various ritualized actions) to reintegrate oneself
into a harmonious relation with the Original Life, the New Religions
preach a lifestyle that strongly resonates with mainstream values of Ja p ­
anese society. This emphasis on certain norms with a rather traditional
and conservative flavor has played an essential role in the success of
these groups. Therefore，it is my contention that without taking these
espoused values into account, we cannot fully appreciate the
significance of modern Japanese spirituality. It is no exaggeration, as I
will attempt to demonstrate in the case of Mahikari, to state that it has
been the consistent advocacy of a particular moral outlook that has been
the primary reason for the success of the New Religions.
H a r d a c r e , using K urozum ikyo as an example, also believes th at de­
spite doctrinal diversity，the New Religions share a com m on worldview
that arose at the end of the Tokugawa period. This normative order,
though expressed in a more or less fragmented manner in these groups,
has been remarkably tenacious. According to Hardacre, “the idea that
the self-cultivation of the individual determines destiny” has been cen­
tral to the worldview of modern Japanese religions (1986，p. 188)，and
in Kurozumikyo the values of gratitude, sincerity, perseverance, and op­
timism are stressed, themes common to all the New Religions (1986, p. 76).
7) The saved state. Worldly benefits and boons “are thought to be con­
crete manifestations of the efflorescence of the life force and are there­
fore inseparable from the total conception of salvation” (T s u s h im a et al.
1979，p. 148). The concept of salvation varies from group to group, and
is perhaps emphasized in certain movements more than others. But its
role cannot be ignored. I can remember being told many times in
Mahikari dojo (centers) that, while receiving miracles from God is to be
expected, being saved —and saving others —should be the primary goal.
8) Founders. The founders of the New Religions usually claim to have
had an encounter with the divine that imparts to them a special knowl­
edge, power, and mission. It is here that the shamanistic roots of the
New Religions become obvious. More than just instructors or leaders,
46 Japanese Journal o f Religious Studies 19/1

the founders are often referred to as “living gods， ” and “he or she is the
only person who has been given the mission and the power to reveal the
divine will for universal salvation” (T sushim a et al, 1979，p. 149). Thus,
they often act as if they were the “ultimate media or outlets for the well­
ing forth of Original Life, while followers regard them as the embodi­
ment of this life and also the model for and proof of the saved state”
(T sushim a et al. 1979，p. 149). A good example of how followers of Zen-
rin kai regard their spiritual leader is provided by A n d e r s o n ’s descrip­
tion o f a cerem ony called osugari (“cling ing ”)：

H e stripped off his shirt and was led throu gh the participants by
a num ber o f teachers who stand in front o f and behind him . The
people frantically touched his arms and body. W hen he circulated
thro u g h the whole crowd, he returned to the front, raised his
right h and in a blessing, and quickly disappeared. . . . There was
complete chaos. (1988, pp. 40-41)

It should be noted that even in movements that lack a clearly stated

notion of a living god, leaders and presidents are accorded special treat­
ment, so that followers come to regard them as somehow above ordinary
status.3
Building upon the insightful work of T s u s h im a et al. (1979) and
Sh im a z o n o (1979)，I propose a four-aspect paradigm. T hough I believe
it applies to modern Japanese spirituality in general, my primary con­
cern is to offer it as an intellectual framework for beginning to under­
stand Mahikari.

A Paradigm of Power, Personage, and Practice

Several qualifications are in order before I outline this four-aspect par­

adigm. First of all, this is not meant to be a “trait list，
’’ since if it were it
would “fail to articulate the internal coherence of the separate item s， ”
thereby failing “to discover the most basic unity of religious orientation,
of which the traits are expressions” (H a r d a c r e 1988，p. 7). Secondly,
this paradigm is meant to be a starting point from which more detailed
studies can proceed. It is not a reduction, and its abstract quality is
meant to be provisional, not conclusive. Serious students of any reli­
gious movement must seek out what is distinctive, characteristic, and
particular in a sensitive manner. Since members of any given group are
well aware of the differences between their own group and others, re­
searchers should be held responsible for providing accounts of these
differences. The differences are im portant. T hirdly, heeding A n d e r s o n
(1988 ，pp. 331-34)，I do not intend this vitalistic paradigm to be an

3 See M iy a ta 's Ik ig a m i shinko (1 97 0) fo r a h is to r ic a l tr e a tm e n t o f th e id e a o f the " liv in g g o d ."

MCVEIGH: Salvation in Mahikari 47

attempt to find the “unique” characteristics of Japanese culture as ex­

pressed in religion. T hough it certainly deals with cultural themes
found in Japan, elements of this paradigm can be found outside of Japan
as well. Fourthly, since this paradigm is an intellectual starting point to
be used to come to terms with Jap an ’s modern spirituality, we should not
expect it to apply in any perfect manner to the great doctrinal，ritual,
and organizational diversity found among the New Religions. Some
groups may emphasize one (or more) aspect of the paradigm, still others
another aspect In fact, the intellectual contours of this paradigm may
appear to apply in only the weakest sense in certain groups. But since
the paradigm is more of an abstraction than a description, this is only to
be expected.
1) Divine Source. Following T s u s h i m a et al. (1979)，the first aspect can
be thought of as the Original Life, or the Primary Being, in which all
existence and life originates. In some groups, this aspect is only vaguely
referred to, if at all. In other groups, it is personified. In Mahikari, it is
called Su no kamisama 主 の 神 様 ，the parent God of all other deities and
m a n k in d . For m y purposes’ I refer to this aspect as the D ivine Source.
2) Divine Power. The second aspect, which may be thought of as
being a manifestation of the Divine Source, I call the Divine Power. It
is the embodiment of the Divinity in terms o f energy, vitality, and es­
sence. Depending on the context, it may be identified with the natural
world. At this point I propose a tentative definition of the Divine Power
that will become clearer as we proceed: a transferable, transferring, con­
trollable, controlling cosmic energy, vitality, or essence that exists in,
am ong，and between people and things, animating all existence.
Divine Power comes very close to probably the most central concept
in traditional Shinto thought, kami, which at least from one perspective
may be thought of as life-giving powers. Often translated as “gods， ”
kam i have very particularistic, pantheistic characteristics, since wm o u n ­
tains, seas, rivers, rocks, trees, birds, animals — anything that evoked awe
was regarded as kami” (H o ri et al. 1972，p. 14). However, hum an beings
who possessed some extraordinary power or quality were also viewed as
kam i. H e r b e r t provides a useful definition: “[Kami is] the deification
of life-force which pervades all beings, animate and inanimate. Kami is
the invisible power which unites spirit and matter into a dynamic whole ，
while it gives birth to all things without exception” (1967, p. 25). While
many kami are anthropomorphized, it is perhaps useful to regard this
term as possessing m^na-like functions, as suggested by M c F a r la n d
(1967, p. 72). S c h n e i d e r points out some of the terms used in different
groups that capture the spirit of the Divine Power as energy/vitality/es­
sence: mat, “spirit-pressure or coercion by the spirit”；seiki, “(radiation
of the) life force”；reiki’ the “spirit force”；and even reism, “which has
48 Japanese Journal o f Religious Studies 19/1

been coined from an analogy with the electron and translated as

‘pneum aton’” (1962, pp. 140-41).
The clearest example of energy/vitality/essence in Mahikari is mihikari
み 光 ，the “Divine Light” that God transmits to this world in order to rid
it of illness, social strife, and hardships (also called mahikari 真 光 ，the
“True Light”). Put simply, there is nothing in the world that the Divine
Light cannot help, cure, improve, revise, and spiritually cleanse. It is
hum anity’s answer to everything. Another example of the Divine Power
in Mahikari is ki 気 ，which, depending on the context, can mean energy
or essence.4 T hough not talked about as much as the Divine Light, the
concept of ki is the best example o f Divine Power, since it sums up its
three aspects.
The Divine Light, ki, and similar concepts are more than just cosmo­
logical in significance. The cosmo-logic underlying their use is also em­
ployed in discourses about one’s spiritual level, moral purity, and, from
a more social-scientific perspective, sociopolitical relations.
3) Divine Personage. The third aspect of the vitalistic paradigm con­
cerns how the Divine Power, as the manifestation of the Divine Source,
is brought into this world where it can work its beneficial effects. I refer
to this aspect as the Divine Personage. W hat is needed is a mediator, a
medium, a special individual who, for the welfare of mankind, acts on
behalf of the Divine Source: “This idea of the living kami founder who
binds toeether the hum an and the divine is closely linked to the idea of
the sham anistic living kam i in Folk R eligio n ” (S h im azo n o 1979, pp.
402-403). As someone carrying out the mission and purpose of the D i­
vine Source, the living kami founder does more than just transmit the
D ivine Power —he or she embodies the energy, vitality，an d essence o f
the cosmos. In this capacity, the founder is regarded as the savior of
mankind. It is this concept, that of the living kami, “that stands as the
ultim ate foun dation for the salvation-belief central to the New R eli­
gions” (S h im a zo n o 1979，p. 403).
In Mahikari, Sukuinushisama, the Lord Savior, embodied the will of
the Divine Source. His role has been taken over by his adopted daugh­
ter, Oshienushisama, the Great Teacher. Compared to ordinary per­
sons, the Light and ki she possesses is much greater.
4) Divine Practice, The fourth aspect is the least abstract and most
concrete of the four-aspect paradigm. This concerns the practical oper­
ation of actually receiving, gaining, and somehow m anipulating the D i­
vine Power. This aspect is called Divine Practice. Usually a founder will
reveal to his or her followers a special ritual, ceremony, or other activity

4 I n s ta n d a r d Japanese ki is w r itte n 気 ，b u t in M a h ik a r i a v a ria tio n w ith ka 火 (fire) is u se d .

See the section of this article entitled K i : l h e Fabric o f the Cosmos.
MCVEIGH: Salvation in Mahikari 49

that allows each individual access to sacred forces. Sometimes it is chant­

ing, and often it involves wearing an amulet. Many practices involve
communicating with the spirits of the deceased or kami, and have their
roots in shamanism: “The New Religions appear to have routinized me-
diumistic rituals and enlarged their role” (S h i m a z o n o 1979，p. 401).
In Mahikari, wearing a special amulet and receiving and radiating the
True Light during okiyome sessions in which spirits may manifest them­
selves are the primary activities.
I now turn to the powers and forces, impersonal and personal (partic­
ularly the former), that comprise the cosmic fabric, control the universe,
and bless, empower, and at times admonish and punish mankind.

The Powers of the Cosmos

As part of M ahikari’s standard iconography, a calligraphy painting

hangs on the walls of all dojos with the characters shinki mando 知 気 満 堂 .
Painted by the Lord Savior himseli, it m ight be translated as “The hall
is filled with God’s Spiritual Energy” (or “Spiritual Vitality” or “Spiritual
Essence”). No matter how one chooses to gloss this piece of calligraphy,
its brevity is deceiving, for it captures in four characters the basic cos­
mological principle of Mahikari. This is the idea of an underlying en-
erev holding the universe together, and it is a leitmotif of Mahikari’s
ideology. The True Light is the exemplar of this energy, and as we will
see below there are other examples. At times kamikumite (meaning mem­
bers, but literally, “persons who walk hand-in-hand with G od”)，talk
about this cosmic-logic in a general manner, using the terms pawa
(power) or enemgt (energy). But, regardless of the way they speak of it,
this principle is a “transferable，transferring, controllable, controlling
divine energy, vitality, or essence that exists in, amone. and between
people and things, animating the cosmos.” Though this cosmic energy/
vitality/essence is most appropriately thoueht of as the second aspect
(Divine Power) of the four-aspect paradigm, its relation to the three
other aspects (Divine Source, Divine Personage, and Divine Practice)
cannot be ignored if we are to fully appreciate its ideological impact.
Thus, as I treat this topic, I will relate it to the entire four-aspect para­
digm. It is in this section that I demonstrate that there is a common loeic
motivating the various activities of kamikumite, and that if this logic is u n ­
derstood, their behavior and beliefs become sensible. Administering- the
True Lieht is just part of a wider cosmic-logic.
This cosmic-logic of energy/vitality/essence is probably part of a very
old, implicit folk tradition that arose from a concern with agricultural
success and concepts of fertility:

A t the level o f folk belief • . . the idea o f a life force as the bringer
50 Japanese Journal o f Religious Studies 19/1

o f fertility and propagation has been vague and frag m en ted.. . .

vitalism remained at the stage o f an unconscious receptivity. The
New Religions . . , took u p this receptivity and elaborated it to ar­
rive at a systematically organized set o f teachings on salvation,
(Tsushima et al. 1979，p. 151)

The idea of a life force that animates all existence is a common theme
in many of the modern religious movements in Japan. For example,
T h o m s e n notes that in Omoto, “the Prime source of the universe is vi­
tality, which is Divinity,” and “the universe is the manifestation of vital­
ity, or the fragments of the Divinity” （1963，p. 134).5 An updated version
of taith in a cosmic energy/vitality/essence can be found in a now extinct
group that venerated electricity as its central object of worship and re­
garded Thomas Edison as a deity ( H o r i et al. 1972, p. 99).
Below I present what I regard as the concrete manifestations of the
cosmic energy/vitality/essence in the case of Mahikari. Each example, as
a particular instance of the Divine Power, has a set of special functions
and contexts in which it appears. But taken together, all the examples
point to a very deep-seated cosmological principle that acts as the con­
ceptual foundation supporting M ahikari’s ideology.
It must be made clear that these various ways of expressing this prin­
ciple are actually a method of making abstract ideas about hum an rela­
tions concrete —indeed, tangible. These divine energies, as impersonal
as they are in themselves, are a metaphoric means of establishing a dis­
course about sociopolitical relations. As such, they are not politically
neutral, since they are employed to symbolically mark personal
influence and rank individuals. It is also important to point out that the
following explication is highly abstract in that kamikumite do not system­
atize their beliefs about cosmic powers in such an orderly, methodical
manner.
After I treat the impersonal powers, I then turn to the more personal
entities of the Mahikari universe. The former are static and their effects
more or less mechanical. The latter are spiritual agents and involve us
in questions of intendonality.

SU GOD: THE DIVINE SOURCE

It may seem strange to list Su God among the impersonal powers. Cer­
tainly kamikumite do regard him as a basically personal entity. However,
my justification for placing him among the more impersonal powers of
the Mahikari cosmos is because he is often talked about—when he is
talked about at all，which is actually less than the True Light —as if he

5 In relation to this, see the H a r d a c r e discussion of ki, the "vitalistic principle” in

Kurozumikyo (1986).
MCVEIGH: Salvation in Mahikari 51

were a vital force or power, constantly generating and maintaining all

existence. Su God is often discussed as if he were a personified aspect of
the natural world. This should not be surprising since，according to the
Lord Savior,

M onotheism holds that this world is ruled by one absolute God,

the Creator. This in itself is no t wrong. However, when we speak
from the poin t of view that the absolute highest God descends to
the lower worlds o f the sixth, fifth，
and fourth dimensions, divided
into various spiritual characters (deities), each o f which has partic­
ular activities, we are speaking of polytheism. Furthermore,
viewed from another aspect, all things in the universe and all that
is allocated a divine spiritual nature are the manifestation of the
divine will. Viewed in this light we cannot deny the reality o f p a n ­
theism. Therefore we can say that the ideas o f monotheism, poly­
theism, as well as pantheism, are each true and at the same time
false, and that all o f them are true. (OKADA 1984, p . 12)

But regardless of Su God’s pantheistic attributes, he is also described

with personal characteristics, such as b eing righteous, austere, and pos­
sessing a “great strictness” (daihi 大 悲 ）that is ju s t the other side o f his
“great mercy” (datjt 大 慈 ） • And like an ordinary hum an, he has a spiri­
tual body and “soul” (shinkon or kamutama 神 魂 ; literally, the “divine” or
“God’s” soul).
Next, I discuss the most important manifestation of the Divine
Source: the mysterious healing energy of Su God.

MAHIKARI: THE DIVINE POWER

Sometimes referred to as the “Divine Light” (mihikari み 光 ） ，the True

L ig h t is a powerful cleansing energy that kamikumite rely on to cure ill­
ness, purify defilement, repair things, save souls, and im prove the gen­
eral well-being o f the world. There is virtually n o th in g that cannot use
a dose of Light. By simply raising one’s hands and aiming, sick pets re­
gain their health ，broken-down cars are repaired, stocked goods sell,
rowdy students calm down, and bothersome colleagues at work cease
gossiping. The True Light is the exemplar of the Divine Power, medi­
ated through the Divine Personages of the Lord Savior and Oshienushi­
sama, and pu t into Divine Practice in otityome.
The notion of a divine energy administered through the hand can be
found in other New Religions. In Omoto there is the belief in 神気
/ reiki 霊 気 （divine spirit) that is radiated in a ritual called miteshiro み手代
(divine hand-substitute). Sekai Kyuseikyo's hikari 光 （ lieht) is given in a
ritual called jo m 浄 霊 （ spirit cleaning)./om is very similar to Mahikari’s
okiyome, as is O m oto’s miteshiro’ and the Lord Savior was undoubtedly
52 Japanese Journal o f Religious Studies 19/1

influenced by the form er while a m em ber o f Sekai Kyuseikyo (D avis

1980，pp. 73-79).6
According to some kamikumite, similarities between okiyome and the
practices of other religions are due to the fact that originally Su God re­
vealed to early mankind manate 真手 or anshu 按 手 （ laying on of hands )，
as performed by Jesus. Then came maibuki 真 息 吹 （ purification by [True]
breath)，and in the present age we have been granted the most powerful
means of spiritually purifying ourselves, the True Light.
Kamikumite usually exchange light during okiyome sessions at the aojo,
but, occasionally, small groups will walk around the local neighborhood
o f the do jo a n d focus o n a n area th a t is in need o f reikai okiyome 霊界お浄め
(giving Light to the spirit world). I was told that, when I passed through
the less reputable parts of town I should give Light to these areas，since
they were morally unclean. It was not unusual to observe members, in
as inconspicuous a manner as possible, raising their hands as they
walked down a street, puriiyine the area. In many places outside the
dojo kamikumite could often be seen, in an almost unconscious way, ad­
ministering True Light to the sore jo in t or painful limb of a relative,
friend, or even someone they had just met, as they chatted.
An examination of how the True Lieht is discussed in different con­
texts reveals that there are two ways it affects the world. The first is as
something directed at a particular body part or object. The second is as
som ething that is diffused th ro u g h o u t the entire cosmos, with particu­
larly strong concentrations found at the M ain W orld Shrine, in altars or
dojos, and in the personage of Oshienushisama. After I had the oppor­
tunity to meet Oshienushisama with a group of other kamikumite from
overseas, members at my dojo would still refer to this auspicious event
m onths later, asking how I felt w hen I shook her h an d and did the True
Light from her cause any strong cleansing in my body. The political na­
ture of such thinking should be obvious.
I f thought of as something that originates in the Divine Source and
that is fo un d everywhere in the world, the True L ight becomes a un ify ­
in g cosmic power par excellence. It is very close to T sushim a et al_’s n o ­
tion o f Life Force (1979). There is n o th in g abstract about the True
Light. Listening to kamikumite，it quickly became evident that it is some­
thing concrete, felt, even seen. Here is how a young boy describes the
effect o f the True L ig h t’s glare in a poem:

6 D a v is p o in ts o u t th a t in J a p a n th e re is a c tu a lly a b r o a d , n o n f o r m a liz e d tr a d itio n o f m a n ­

u a l h e a lin e (1 9 8 0 , p p . 78 -79 ). F o r e x a m p le , see M iy a z a k i ( I9 6 0 ). I n a d d itio n , see H a r d a c :r e ，
s
d is c u s s io n o f m a jin a i in K u r o z u m ik y o , a h e a lin e p ractice th a t uses h a n d s a n d b re a th (1 98 6,
p p . 94-96).
MCVEIGH: Salvation in Mahikari 53

“The W onderful Divine L ig h t”

W henever I attend the Beginning-of-the-Month Ceremony,

Before I know it,
I see the glare o f the Divine L ight
and feel its warmth.
N od ding and dozing，I end up falling asleep.
There’s so m uch Divine Light,
a nd it’s so bright.
Each and every m onth,
I want to meet God and Oshienushisama.
{Mahikari May 1986, p. 96)
O ne member reported how she can see the Light coming from Oshie-
nushisama’s m outh as she speaks at ceremonies. At a huge rally where
television sets had been set up so the entire congregation could see
Oshienushisama on stage, a kamikumite wondered if the Light given off
by her passed directly through the walls (the television sets were in
rooms separated from the m ain hall) or if it somehow was transm itted
th ro u g h the television sets. A movie called The Great Spirit World (Dai
reikai 大 霊 界 ）had some scenes shot at the M ain World Shrine. Though
the m ovie itself did not square perfectly with M ahikari’s official doctrine,
I was told th at non-kamtkumite who viewed it w ould be exposed to the
True Light. This was because the film itself could somehow pick up the
Light radiated by the Main W orld Shrine and project it to unsuspecting
audience members in the theaters. I was also once told that small pins
worn by Mahikari members with the Divine Crest should be worn as
m uch as possible, since they give off Light.
The notion that the True Light is a field of energy is not socio­
politically neutral, since certain places, things, and people can radiate
more of it, symbolizing rankings of power and influence. T hough not a
common term， koatsu 光 圧 （literally，light pressure) is used to indicate no­
ticeable concentrations of divine energy emanating from a person or
thing. Sometimes the sociopolitical nature of the True Light is not so ob­
vious. For example, written materials approved by the headquarters ra­
diate Light, thus ensuring their purchase and reading. Another
example involves where one should receive Light. Some members were
reprimanded for not frequenting the dojo enough, because even
though one can receive and give Light anywhere outside (even to one­
self), it was explained that the Light at the dojo was more pow erful.A
person wearing the divine pendant can receive Su God’s energy, but it
is recommended that one receive at the dojo, where more of it accumu­
lates. The practical reasons why the authorities m ieht want to empha­
size the idea that one receives more Light at the dojo include a steady
stream of donations, eroup involvement and support, and a regular
54 Japanese Journal o f Religious Studies 19/1

transmission of teachings and information about the organization once

someone is at the dojo.
Another sociopolitical side to the True Light relates to the belief that
more experienced kamikumite, and those with a more sincere sonen
想念一one’s innerm ost thoughts —can radiate more Light. Dojo presi­
dents are considered to have particularly powerful radiations, being
closer to the Divine Source in the cosmic hierarchy.
The True Light emanates from the altar, and a typical dojo would be
arranged with the active river’s back facing the altar (the back is consid­
ered sacred) and the passive receiver facing the altar when the main soul
was being purified. Both would normally sit in the seiza position (seated
on one’s heels) on cushions.
The altar itself (of -which there are four standard sizes) is referred to
by the Shinto term ^oshinden 御 神 殿 ，the most sacred part of the dojo. It
is the area to which attention is directed during prayers and ceremonies.
Before okiyome sessions start, people m ust first face the altar and greet
Su God, asking him for Divine Light.

The altar is not ju st “symbolic,” since it allows us to ^intercom m u­

nicate with the Spirit o f God,” and is an area o f intense spiritual
power where h u m a n vibrations are matched with Divine vibra­
tions, a place o f strong Duritication and other Divine blessings.
Prayers made to A lm ighty God in front o f Goshintai [scroll] are
m uch more direct than if made elsewhere. (TEBECIS 1982, p. 35)

The inside of the altar is papered with gold leaf and is kept im m acu­
late and bright. Centered on the back wall of the altar hangs a framed
scroll with the characters 真 光 (mahikari, the True Light) painted on
white. This is the goshintai 御 神 体 ，another Shinto term，literally mean­
ing “the body of god， ” and this is the actual object of worship.7 Above
the characters on the scroll is a cross with a gold disc. In the center of
the disc is a comma-shaped symbol, called chon, from which the True
L ig h t emanates. The chon is described as the shape or physiognom y of
the spirit of the supreme divinity and is also the first sound of the forty-
eight sounds of Japanese, and thus of all existence.8

YO: THE PRINCIPLE OF POSITIVENESS

Carrying connotations similar to those of the True Light is)'o 陽 ，a word

which in ordinary Japanese can mean "yang, male, heaven, sun, day­

/ W h e n th e a lta r is o n a flo o r a b o v e w h ic h p e o p le w a lk , o n ly m ahikari is w ritte n o n the

scroll. B u t i f th e a lta r is o n th e to p flo o r a lo n g e r v e r s io n o f S u G o d ’s n a m e is w ritte n : moto
mahikari omikami 元真光大御神. This is because no one is allowed to walk above Su God’s name.
8 K o e p p in g no te s h o w th is s y m b o l resem bles th e t h ir d o f th e 21 4 radicals u se d i n C h in e s e
c h a ra c te r d ic tio n a rie s (1967).
MCVEIGH: Salvation in Mahikari 55

time, positive.，
’ It has wide currency in Mahikari, with members refer­
ring to themselves as yokoshi 陽 光 子 ，the "Sunlight Children.” This term
is found in other religious movements, as in K urozum ikyo ( H a r d a c r e
1986). T he term yoki 陽 気 (positive spiritual enerev/vitality/essence) is
often heard, because it refers to something desirable. Just as the Light
can be experienced, so, too, kamikumite sometimes speak of feeling
“waves of positiveness” at happy gatherings and events.

KI: THE FABRIC OF THE COSMOS

Kamikumite do not theorize about ki (sometimes called reiki 霊 気 ) as

m uch as they do about the True Light. But its use in Mahikari is just as
ubiquitous, if not more so. Perhaps more than the True Light, ki cap­
tures in a more comprehensive manner the cosmo-logic of an energy,
vitality, and essence constituting and animating all existence. According
to one kamikumite, at least, the True Light was a manifestation of the
m ore fundam e n tal energy o f ki.
Contextual analysis of its use in Mahikari reveals three basic mean­
ings: 1 )the atmosphere, ambience, or feel of a place，thing, or person,
but usually a place; 2) the psychological state or bodily substance of a
person; and 3) the vitalistic, unifying force of the cosmos.
K i is a word found in other New Religions, and though its meaning
varies somewhat from group to group, it seems to possess a core mean­
ing of a vitality or essence underlying existence. But even outside the
New Religions there is an extremely widespread notion that ki is a basic
constituent of the psychological, natural, and spiritual worlds. This is
reflected in the hundreds o f books about ki that can be bought in almost
any bookstore in Japan. Subject matter varies, from how to increase
one's mental abilities, physical strength, or supernatural powers, to how
to master one’s own ki for use in the martial arts, calligraphy, and the
tea ceremony. The num ber of meanings, interpretations, and practical
uses of ki are astounding. M uch of the discourse about ki has been
shaped primarily by traditional Chinese medicine, with its related ideas
of yin/yang and kiko, a system o f breathine exercises and movements
that integrate one’s own being with that of the universe.9 But no matter
how this immense intellectual tangle of traditional healing, cosmic en­
ergies, psychic powers, and mysticism is approached, there is a common

F or a very t h o r o u g h a n d sc h o la rly tr e a tm e n t o f its in te lle c tu a l f o u n d a t io n s in C h in a , see

O n o z a w a et al. (1 97 8) a n d K u r o d a (1 97 7). F or the u b iq u it o u s n a tu r e o f ki i n the J a p a n e s e
la n c u a g e , see A k a t s u k a (1 9 7 4 ). O n ki i n a m e d ic a l c o n te x t, see L o c k (1 9 8 0 ). For m o r e p r a c ­
tic a l view s o n th e a c tu a l use o f ki see T o h e i (1 97 6) a n d R e e d (1 9 8 6 ). F o r th e p s y c h o lo g ic a l
aspects o f its u s e ，see R o s e n b e r g e r (1 989) a n d R o h l e n (1 97 6). T h e p o p u la r lite r a tu r e o n ki
is im m e n s e , b u t as a n e x a m p le o f th e v a rio u s views o n th e n a tu r e o f ki see T a k a r a jim a
H e n s h O b u (1 9 8 9 ).
56 Japanese Journal o f Religious Studies 19/1

thread that holds everything together: a type of energy that, if properly

dealt with, integrates one with the cosmos. The similarities with the
True Light are obvious.
In ordinary Japanese ki possesses such a wide range of meanings that
even a brief sketch becomes a formidable task. It comes up in religious,
philosophical, natural scientific，and physiological terminology, with a
particularly strong showing among words denoting psychological states
and dispositions. A convenient way to obtain an intellectual grasp of the
incredibly rich lexicon of ki words is to list the eight major headings
found under this term in KenkyHsha’s New Japanese-English Dictionary
(1 9 7 4 ):1 )spirit, mind, heart; 2) mind, an intention, will；3) one’s feel­
ings, mood, humor, frame of mind; 4) a mental disposition ；5) care, pre­
caution, attention; 6) air, atmosphere, gas; 7) ether, essence, spirit,
breath; and 8) flavor, savor, smell, fum e. M ah ik ari’s use oiki is g rounded
in all these various m eanings, b u t with its ow n doctrinal spin. T his is rep­
resented by the fact that kamikumite write a variation o f this word, using
気 rather than the more standard 気 . The former has “fire” 火 ，symbol­
izing the positive，bright “fire” essence of Su God, the Divine Source.
Below I provide examples of the basic ways in which h is used in
Mahikari, beginning with 1 )atmosphere, then turning to 2) psycholog­
ical states and bodily substances, and concluding with 3) the fundam en­
tal fabric of the cosmos.
W hen used to describe a place, fit is very similar to yo mentioned
above. Thus, it is a desirable, positive characteristic, and besides events,
ceremonies, and activities, people also are at times talked about as pos­
sessing fe'. Sometimes the w ord yd no ki 陽 の 気 (positive spiritual energy/
vitality/essence) is used, as is its undesirable opposite in no ki 陰 の 氣 (neg­
ative spiritual energy/vitality/essence) for unhappy situations or gloomy
places. Some kamikumite rank the dojos they visit according to the
am ount of ki or kiatsu (“ki pressure”) they feel.
W hat is significant about the atmospherics of ki is the sociopolitical
component to feeling it; people are encouraged to experience positive
feelings, or perhaps, more correctly, to possess a positive attitude about
the event or activity at hand, thereby supporting the immediate goals of
the group and ultimately the entire organization.
I f we examine the use of ki to discuss psychological dispositions and
bodily states, its sociopolitical aspect is also clear. In the m onthly m aga­
zine Mahikari, participants in events are often described as being, hav­
ing, or carrying akarui ki (cheerful ki). O th e r im p o rta n t desirable
dispositions are sunao na ki (obedient or meek ki), meaning the inclina­
tion to be obedient; ittai no ki (the ki to be united); and moesakaruki (the
ki to burn [passionately]).
K i often means intention, not just in the sense of volition, but also as
in planning. People receive and understand the ki of Su God; at times
MCVEIGH: Salvation in Mahikari 57

this word appears together with omoi [thought], thus reinforcing its
sense as information. W hen it appears in such contexts, m is regarded
as a force or energy that “goes，” “reaches， ” or is “given” or “transferred”
to others. Speaking to elders in an audience at a special event, a person
said “I want to convey the energetic and cheerful spiritual energy/vital­
ity of the children to you” (Mahikari February 1990，p. 58). Referring to
the power of many kamikumite praying together, someone said, ltO ur
voices and spiritual energy/vitality resound throughout heaven and
earth” (Mahikari November 1989，p. 79).
It is very important that the nature o ik i, when used in these circum­
stances, is clearly understood. Kamikumite are not being poetic. Just as
they regard the True Light as a very real and effective power, they be­
lieve ki to be a psychological and bodily force/substance that influences
those around them and literally connects them to others.
So far we have exam ined ki as a word used to characterize atm ospher­
ics and psychological/bodily processes. Now I tu rn to ki's role as a cos­
m ological principle, as (at the risk o f sou nd in g repetitive) a transferable,
transferring, controllable, controlling spiritual energy, vitality, or essence
that exists in, among, and between people and things, animating the
cosmos. As a cosmological principle, ki can be further subdivided into 1)
the quintessential substance or stuff out of which the cosmos is made,
and 2) the vitalistic power or force that sustains all life. There are other
ways to approach ki. For example, some kamikumite describe it as a type
ofvibration. But below I only cover the two basic aspects just mentioned.
As the essential stuff o f all existence, material an d spiritual, ki m ay be
called a folk belief version o f Plato’s Ideas. It is the really “real,” “the es­
sence o f the universe” (uchu no ki 宇 宙 の 気 ) . O n e kamikumite explained
to me that ki is the “absolute essence” {jitsuzai no honshitsu 実在の本質
W h e n I asked how ki 氣 differs from ki 気 ，I was told that the latter was
the essence of only the world of three dimensions, but the former was
the spiritual and therefore “more essential” essence of the higher worlds
o f four, five，six, and seven dimensions. It was also stated that this is why
plants respond to hum an speech and feelings; like humans, they are
made of the same cosmic stuff, ki.
The Mahikari cosmos forms a multi-layered hierarchy with positive
associations of high spirituality, purity, power，brightness, and warmth
positioned toward the top’ culminating with the Divine Source, Su God.
Movine toward the bottom we find negative associations of low spiritu­
ality, impurity, lack of power, darkness, and coldness, ending in an
ocean of m ud.10 This view of things corresponds to “dark” and “clear”
kinds o(ki: “Im pure spiritual essence is dark and heavy and submerges

10 T h is d e s c r ip tio n is s o m e w h a t id e a liz e d , since a c e rta in lay er m a y c o n t a in v a ry in g d e ­

grees o f these ch aracteristics, m o s t n o ta b ly th e astral w o r ld (f o u r th level).
58 Japanese Journal o f Religious Studies 19/1

to form earth, while pure spiritual essence is clear and forms Heaven”
(O k a d a 1988，p. 201).
I now turn to ki as the vitalistic force that sustains life. This notion can
be seen in the use of seimei no ki 生 命 の 氣 ，the “spiritual energy/vitality
” and in motoki 元 気 ，the “original spiritual energy/vitality/essence
of life，
(of the world).”11
A good example ofki as life force involves ancestors who dwell in the
astral world. They cannot eat the food we offer them at their altars, but
they can consume its ki. They can also absorb the ki of cigarettes and use
the ki of money in the astral world placed on the altar.

NATURE: A GIFT FROM THE DIVINE SOURCE

T h o u g h kamikumite do n ot explicitly speak of nature as a cosmic power,

an analysis of how they conceive and treat the natural environment re­
veals its function as another cosmic force and as a gift from Su God. This
is why kamikumite point out that, according to the conventions of koto-
dama 言 霊 （ spiritual power and hidden, sacred meanings of words), shizen
自然（ nature) actually means shizen 至 善 （ the supreme good). Evidence of
nature as the supreme divinity’s manifestation can be found all around
us. For instance, kaki 柿 ，m eanin g “p ersim m on， ” is really ka (no) ki 神
[ の ] 木 ，“the Tree of God.”
Traditional Japanese spirituality has always paid special attention to
the world of nature. Considering the central role it commanded in an
agriculturally-based society, this is not surprising. The view of nature as
something responsible for the successful growing of food was that of a
producing, fecundating, brewing, and fermenting force that sustained
m an’s existence. This notion is captured by the Shinto term musubi
産 霊 ，w hich may be translated as the “spirit o fb irth and becom ing,” "ac­
com plishm ent, ^ “creating,” and “h a rm o n izin g ” ( H e r b e r t 1967，p. 67).
This word, which also includes connotations of development, evolution,
and progress, is frequently encountered in Mahikari’s teachings. In
Mahikari doctrine, musubi also means musubi 結 び ，“crossing，making a
cross， ” the cross symbolizing the coming together of fire/positive/ac­
tive/male/mind + water/negative/passive/female/body, resulting in the
n aii 成 - 生 ■也 - 鳴 （ “creating’’-“m aterializing”-“com pleting”-“pulsat-
in g ”）of the world.
Because Su God has graciously blessed us with nature, we should ac­
knowledge our indebtedness by cultivating with kindness and treating
with respect the natural world around us; after all，nature is alive with

11 M otoki uses th e sam e ch aracte rs u se d in e-enki, as i n th e everyday g r e e tin g o f ogenki desu

ka, " H o w are y o u ? ” O th e r glosses fo r genki are " v ig o r , v itality , en e rg y , p e p .”
MCVEIGH: Salvation in Mahikari 59

emotion and volition. Furthermore, we are reminded of the “oneness of

nature and M an” (jijin ittai 自人一体 ） .
We should be especially nice to plants we grow for food，expressing
gratitude to them. Many dojos have their own plots of land used for
farming, called yoko nden’ “Sunshine Farms.” At these places plants re­
ceive healthy doses of the True L ig h t But we should also greet and en­
courage them, cheering‘on their attempts at growth, addressing them
with terms of respect ordinarily used for people (san or sama). The
Mahikari usually has sketches o f sm iling vegetables, talking with or sing­
in g to people around them.
From the standpoint of kamikumite, using pesticides, chemical fertil­
izers, and the like defile the natural blessings from Su God. Therefore,
the preferred, more naturalistic method is organic farming (yuki nogyo
有 機農業） ，w hich is really a more “courageous type o f farm in g” (yuki 勇気
nogyo), since it is fa r m in g with spiritual energy/vitality” (yuki 有気 noe^o).
W hat follows is part of an article that appears in Mahikari. Written by
a young girl, it is typical of many pieces about farming.

O n the first day I was hum bly permitted to beein harvesting Mr.
Tomato and Mr. Eggplant.
First, I harvested Mr. Eggplant. I ereeted Mr. Field, and then
while shaking Mr. E ggplant’s big leaves, I addressed each and
every one o f them and gave lots o f kotodama [spiritually charged
words].
W hile I was doing this, I was very surprised because I felt as if
a big leaf wrapped itself around my hand. W ondering, “Is Mr.
E ggplant responding to mer1 I became not so m uch surprised but
happy.
Also, while I was harvesting Mr. Tomato who was undergoing a
cleansine. I said to him Please, because o f your cleansing, let me
know where [you need Light]. A nd then he rubbed his leaves
against each other, letting me know where. These sorts o f things
happened a lot, so I was surprised and very happy.
W h e n I would use kotodama in this way, nature responded to
me.
A nd so I was able to speak to it m such an obedient m anner that
I couldn’t believe it.
O n the second day, I thinned out the plants in a swampy field,
pulled weeds out o f furrows, and planted the seeds o f Mr. Red T ur­
nip. At that time I became friends with the Bugs, who until then
I had trouble dealing with. W h en I would speak to the Bugs with
all my heart, sure enough they would try to understand me.
Looking at Mr. Earthworm I would say “Because I ， m p u lling
weeds be careful. Could you please crawl into the ground?”
(Mahikari February 1988，p. 92)
60 Japanese Journal o f Religious Studies 19/1

LIFE: THE LIVING COSMOS

Though “life” is a term that could easily be subsumed under the heading
for nature, I have given it a separate section because kamikumite often
use this word.
In the Holy Words we read that our true selves are “connected with
G od’s everlasting Great Life Force [daiseimei ryoku 大 生 命 力 ]，and are
bathed and living in it” (O k a d a 1982, p. 15). Seimei 生 命 （
life) is a force
that is everywhere. As a young student noted when observing the meth­
ods of organic farming, “I was humbly permitted to revise my trunking:
everything has life” (Mahikari December 1982，p. 100). And because life
is somethine granted to us by Su God, we do not merely “live.” Instead,
we are “h u m b ly perm itted to live” {ikasete itadaku).
Seimei may be translated as ‘ v ita l，
，and is another example o f an ub iq ­
uitous energy anim atin g the universe. Inocnt 命 also means life, not in
the sense of vitality, b u t rather in the sense of time spent living. H o w ­
ever, as if to show how the two are really inseparable ，kamikumite also
p rono unce 生 命 (seimei) as inochi. This word may also m ean “livine spirit”
(inochi 生 霊 ) and “living blood” (i no chi 生 の 血 ).

SPIRIT AND SOUL: THE LIFE OF PEOPLE AND THINGS

In Japanese there are many ways to express the concepts of spirit and
soul.12 As in other parts of the world, a distinction is made between a
spiritual entity that acts as the identity or individuality of a person, and
the vital, animating force allowing a person to live. Admittedly, this all
becomes confusing, since the distinction between spirit/soul as identity
and spirit/soul as vitalistic force is often blurred. This is the case to a cer­
tain degree in Mahikari. Kamikumite sometimes refer to their main soul
located in the head as tamasha, a term that in other contexts denotes an­
imating force. Making things even more complicated, Mahikari doctrine
teaches us that we also possess a secondary soul in our abdomens, whose
function is to provide us with desires. Regardless of these ambiguities,
tamashii can be glossed as either a spiritual entity providing an individual
with identity, or as an animating force. Concerning the question of
w hether anim als have souls or not, kamikumite w ould give different re­
sponses. B u t there did seem to be a general consensus that even if they
do possess souls, they are not the same as ours.
Besides the belief in hum an spirit/souls, there is a Japanese folk belief
that all things possess spirit/souls. This is especially true for things we

12 F o r e x a m p le , tam a o r tam ashii, b o th w r itte n as 魂 o r 霊 . T r a d itio n a lly ，tam a are e ith e r

“liv in g so u ls” (seirei 生 霊 ）o r “d e a d so u ls” {shirei 死 霊 ）
. T h e r e is also the m o r e technical-
s o u n d in g reikon 霊 魂 ，w h ic h , u n lik e tam ashii, does n o t re fe r to th e “s p ir it” o f th in g s o r ideas,
as i n “ the s p ir it o f s c h o la r s h ip ” {gakumon no tam ashii).
MCVEIGH: Salvation in Mahikari 61

use often. Such things should be treated with respect. There is a belief
that if a person dies who had a special fondness for an object，such as a
favorite teacup, this person will leave his tamashii in or around the thing.
In the Primary Training we were told a story about how a young m an ，
worried about his performance in fencing, gave True Light to his sword
and other equipment. Later that night, he heard these things laughing,
obviously glad to have .been purified. After that, the young man's
swordsmanship improved, no doubt helped by the grateful equipment.
Kamikumite do not always consciously treat all objects in this m anner,
though, if asked, some will respond that even non-living things are
somehow “alive” and therefore should be dealt with accordingly. This is
why they talk to, give True Light to, and make an effort to have the right
attitude toward, things. Especially anything related to one’s livelihood
should be treated gratefully:

First thing in the m orning, before entering the store, I say “Good
m orning, Mr. Store. Let’s get to work.” A nd then, while greeting
each piece o f merchandise，I am hum bly permitted to raise my
hand [to give Light]. . . . W ith love I touch the things in my store
and raise my hand over them. By addressing all the merchandise
at my workplace with kotodama，sales increase. {Mahikari Septem­
ber 1989, p. 95)

Other stories relate watches spontaneously repaired, old TV sets im ­

proving reception, and cars clanking in approval of kind treatment. The
best exam ple in M ahikari o f treating inanim ate objects as if they pos­
sessed life involves the omitama pendants. Because o f the m any taboos
surrounding and protecting it, the omitama acquires a life of its own, be­
coming an agent in its own right.
There are different ways to account for the belief in Mahikari that ev­
erything is animated by a vitalistic principle. At least according to
kamikumite, it is a way of expressing gratitude toward things that we rely
on and have received. Perhaps another reason is that by attributing
hum an characteristics such as volition to things, we can approach them
as we would people. They can be talked to, persuaded, and manipulated
to do our bidding. Consequently, non-human entities become less
threatening, more reasonable, somehow more amenable to our attempts
at control.
Rei 霊 can also denote spirit or soul, and just as certain places and peo­
ple have koatsu (light pressure) or kiatsu (pressure of spiritual energy/
vitality/essence), they may also possess reiatsu (spirit pressure). This kind
of pressure is positive and desirable, and those who possess it are ranked
spiritually high.
Numbers, sounds’ and colors have spirit/soul and are respectively
called kazudama 数 霊 ，otodama 音 霊 ，and irodama 色 霊 . There is nothing
62 Japanese Journal o f Religious Studies 19/1

abstract about these; numbers, sounds, and colors carry spiritual power
or vibrations that affect and change the world. The most discussed tama
concerns language，and this deserves a separate section.

KOTODAMA: THE SPIRITUAL POWER OF WORDS

T hough some kamikumite told me that all languages have power, there
is, nevertheless, the stated belief that only Japanese has true spiritual
power. This is why certain prayers must be chanted in Japanese. Other
languages are simply ineffective for conveying spiritual energy.
The use oikotodama in chants, rituals, ceremonies, and in non-ritual-
ized situations (such as greeting plants or one’s place of employment) is
an excellent example of how members put a Divine Power into Divine
Practice. So far I have em ployed examples o f kotodama to expose the
multiple, hidden meanings of words. This can be done by turning a sin­
gle character into a meaning-laden diagram, or by listing different char­
acters (together with their various meanings) that share an identical (or
similar) pronunciation. Both methods expand a single term’s range of
significance.
There is, however，another aspect of the way in which the spiritual
power of words is put into Divine Practice that requires attention. This
is the belief that clearly articulated chanting, loud，energetic greetings,
and warm, friendly addressing of others (and things) have a beneficial
effect. This is why plants should receive doses oikotodama the same way
as they receive Light. Contributors to Mahikari often m ention how fam­
ily discord, educational problems，or work-related stress diminish after
kotodama’ in the form o f form alized greetings, were conscientiously prac­
ticed. In this way it functions like the True Light: a positive power that,
if properly employed, rectifies a less than normal situation.
Articles th at deal with greetings (aisatsu 挨 拶 ) discuss it as a very fu n ­
dam ental, significant activity that is essential in h u m a n interaction.
O n e ’s presence at the dojo is not totally recognized until one has gone
through the proper greetings performed on one’s knees, and one’s de­
parture is made official by formally thanking everyone or inform ing
them that one is temporarily leaving the premises. Mahikari ministers
give lessons in how to ffreet others properly, a n d in one article aisatsu is
described as the “grease” that helps new members feel comfortable in
the dojo (Mahikari October 1989，p. 89).

SPIRIT CORDS AND T H OU G H T WAVES

Like the True Light, ki, and kotodama, “cords of spiritual vibrations”
(reihasen 霊 波 線 ）
，“spirit waves” (reiha or hinami 霊 波 ） ，and “thought
MCVEIGH: Salvation in Mahikari 63

waves” (nenba 念 波 ) are unseen powers and forces th at exist between, are
projected to, and connect people, things, and spiritual entities.
At times it was not dear how these concepts differ，but basically they
all bind the inhabitants of the cosmos together into a spiritual com m u­
nity. As such, they resonate with the Divine Source’s “Wave of the Great
Universe” (omaruki no ha 大宇宙の波 ) and “Wave of the Great Spirit” (ohi
no h a 大霊の波
Spirit cords, or spiritual vibrations, connect every individual to his an­
cestors, who are in turn connected to higher divinities, ultimately form­
ing a link to Su God himself. As receivers and wearers of omitama,
kamikumite possess another spiritual link to Su God, since a spiritual cord
exists between each omitama and Su God. T his is why m on th ly donations
for maintenance of this cord are so important. In addition to vertical
links there are also horizontal spiritual cords between family members,
relatives, and friends. The strongest cords are between parent and child.
The next strongest are between siblings，followed by husband and wife.
Cords between mends are thinner, though they become thicker as two
individuals spend time with each other.
W h ile spiritual cords are more or less pe rm an e n t fields o f spiritual e n ­
ergy, th o u g h t waves ebb and flow according to our sonen 想、 念 . Therefore
we are exhorted to have only positive thoughts about others，and to be
on euard against negative ones. O ur innermost feelings and attitudes
can have a beneficial or detrimental effect on the social environment
around us. And because we can never know for sure what negative
thoughts lurk in our subconscious minds, we m ust constantly and ac­
tively cultivate a yoki 陽 氣 （
positive，cheerful) and akarui 明 る い (bright,
sunny, cheerful) attitude.
Sonen not only influences those around us but also the world of na­
ture. Working on a Sunshine Farm，a woman learned that “a slightly bad
sonen has an immediate effect on the crops. The fear of a poisonous sonen
is something that is actually experienced” (Mahikari ]u\y 1988，p. 89).
Besides having a direct influence on our environment, bad sonen can
also produce negative results in our own bodies. This was explained as
follows. A bad sonen, through the Principle of Pa (the principle of cre­
ation), produces dakubiryushi 濁微粒子 （ very tiny impure particles), which
in turn produce pus and other bodily toxins. Eventually, an individual
discovers he has cancer or another serious illness.
Prayer itself is a transmission of spiritual and thought waves. This is
why the word “prayer” (inon 祈 り ）also signifies “transferring one’s will
(to G od〉 ” (inori 意乗り 〉 • Rituals are a particularly powerful method of fo­
cusing the thought waves of many people, sometimes referred to as the
“c o m b in in g o f waves” (hadoawase 波動合わせ〉 . It is im p o rta n t to concen­
trate one’s thoughts d u rin g prayer in order to make prayers effective.
The discourse about spirit cords and thought waves serves to reinforce
64 Japanese Journal o f Religious Studies 19/1

the belief that everyone is part of a huge interacting cosmic web, where
even one’s attitude results in moral repercussions. This way of thinking
encourages desirable social views. It also serves the sociopolitical func­
tion of supporting a positive outlook，often in the face of adversity or
challenging tasks demanded by the group, reinforcing the organiza­
tional structure of the movement.
Below I outline the more personal powers that exist in the Mahikari
cosmos. Unlike the impersonal forces listed above, these possess a soul
that provides them with identity and individuality.

DEITIES ：POWER PERSONIFIED

I have already discussed the supreme divinity, Su God, fitting him into
what may be called a more pantheistic framework of description
(though this should not distract from his very personal characteristics).
Standing below Su God in terms of power and rank are a host of lesser
deities. M ost kamikumite do not know the different titles and particular
functions of these various gods in the running of the universe. This
knowledge is provided in the Intermediate and Advanced Training. The
lack of interest in their different divinities probably reflects the fact that,
at least from the standpoint o f the average kamikumite, these powers have
little to do with the management of daily life, unlike the administration
of the True Light and the occasional attaching spirit. In general, most
kamikumite seem to regard them as distant bureaucrats in some u n im a g ­
inably Byzantine hierarchy.

THE LORD SAVIOR AND OSHIENUSHISAMA:

MEDIATORS OF COSMIC POWER

Traditionally, Japanese spirituality has never made absolute distinctions

between deity and man. The New Religions have inherited this way of
thinking, and many founders of these groups considered themselves,
and were considered by their followers, as living deities.
T h o u g h the term ikigami (living eod) is not used in M ahikari, its con­
ceptual im plication is certainly present. W h e n asked, some kamikumite
would say that the Lord Savior was a living god. Certainly both the Lord
Savior and Oshienushisama receive special treatment. In the magazine
Mahikari special linguistic forms are used when referring to them, and
the honorific go (or o) is prefixed to their body parts and personal pos­
sessions. Mahikari also carries a monthly lecture by Oshienushisama that
is preceded by a talk from the past given by the Lord Savior. O nly the
Lord Savior —and now Oshienushisam a —was allowed to adm inister the
True Light with both hands simultaneously. In Mahikari, contributors who
knew him personally or had the chance to at least meet him reminisce
M C V EIG H : Salvation in M ahikari 65

about past encounters and events at which he appeared, and older mem­
bers of a dojo occasionally relate anecdotal accounts of his life.
As Divine Personages, the Lord Savior and Oshienushisama stand be­
tween the Divine Source and mankind, offering us salvation. In concrete
terms, this gift comes in the form of the True Light and the Divine
Teachings. Oshienushisama is the present transmitter of the Divine
Power, and because of this it may be said that she is above ordinary mortals.
W hat do the Holy Words say about the nature of the Lord Savior?

As for those w ho regard thee [the Lord Savior] as a m a n ，leave

them be. I f those w ho regard thee as a living god make obeisance
on the ground, thou shall also accept it. As for those who do not
understand whether thou are ju s t a m an or a living god, leave
them be perplexed. (O k ad a 1982, p. 84)

However, according to the Lord Savior himself,

I am not so crazy and silly to claim —as it is clone by many other

false religious leaders and so-called prophets — that I am God my­
self or that I have god in my body. I am only the instrum ent o f
God, I am the trum pet of his truth. (KOEPPING 1967, p p . 120-21)

ANCESTRAL SPIRITS：RELATIVES IN THE ASTRAL WORLD

Miracles and “coincidences” are really arrangements worked out in the

astral world by our ancestral spirits for our benefit. I f we neglect their
care, we receive warnings’ and if these are ignored, we incur their wrath.
Other spirits, because of erudges incurred in previous lives, may bring
us spiritual disturbances resulting in misfortune, or attach themselves to
us causing “spirit afflictions” Qiyoi), and become “possessing spirits”
(hyoirei憑 依 霊 L

OTHER POWERS

O ther personal beings that populate Mahikari’s universe include the

spirits of animals. I refer to them as personal because they, like people,
possess volition and agency. As mentioned above, there was some ambi­
guity as to whether animals have souls, though there was agreement
that even if they did, their souls were not the same as ours. Animal spirits
attach themselves to people for the same reasons hum an spirits do —some
transgression they suffered in a past life. Snakes were very common re­
sentful spirits, usually anerv because they were being inadvertently
stepped on.13

13 Less talked about than most other beings, “fairies” (seirei 精 霊 ）play a role in M ahikari’s
universe. In the May 1990 M ahikari a picture o f Oshienushisama standing in front of green­
ery appears. Her white dress glows, an the caption explains that “plant fairies” (shokubulsu no
sei 植物の精) are dancing on her person.
66 Japanese Journal o f Religious Studies 19/1

Conclusion

In this article I have attem pted to demonstrate how the vitalistic concep­
tion as proposed by T s u s h im a et al. (1979) corresponds to the doctrine
and the more particular, concrete specifics of Mahikari’s teachings. To
what degree the vitalistic conception can be used to make sense out of
the belief systems of other New Religions is an open question. But in
conclusion I would suggest that in order to answer this question re­
searchers would do well to focus on the seemingly minor particulars of
the group under study, since it is through a thorough and in-depth anal­
ysis that the more abstruse aspects of doctrine become understandable.
This is because doctrinal details are the threads comprising the ideolog­
ical fabric that maintains the legitimacy of these movements.

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