Japanese new religions

File:Torre da Paz.jpg

The Dai Heiwa Kinen Tō, Peace Tower built by Perfect Liberty Kyōdan

Japanese new religions are new religious movements established in Japan. In Japanese, they are called or . Japanese scholars classify all religious organizations founded since the middle of the 19th century as "new religions"; thus, the term refers to a great diversity and number of organizations. Most came into being in the mid-to-late twentieth century and are influenced by much older traditional religions including Buddhism and Shinto. Foreign influences include Christianity, the Bible, and the writings of Nostradamus.Template:Sfn

Before World War II

In the 1860s, Japan began to experience great social turmoil and rapid modernization. As social conflicts emerged in this last decade of the Edo period, known as the Bakumatsu period, some new religious movements appeared. Among them were Tenrikyo, Kurozumikyo, and Oomoto, sometimes called (Template:Gloss) or "old new religions", which were directly influenced by Shinto (the state religion) and shamanism.Template:Sfn

The social tension continued to grow during the Meiji period, affecting religious practices and institutions. Conversion from traditional faith was no longer legally forbidden, officials lifted the 250-year ban on Christianity, and missionaries of established Christian churches reentered Japan. The traditional syncreticism between Shinto and Buddhism ended and Shinto became the national religion. Losing the protection of the Japanese government which Buddhism had enjoyed for centuries, Buddhist monks faced radical difficulties in sustaining their institutions, but their activities also became less restrained by governmental policies and restrictions.

The Japanese government was very suspicious towards these religious movements and periodically made attempts to suppress them. Government suppression was especially severe during the early 20th century, particularly from the 1930s until the early 1940s, when the growth of Japanese nationalism and State Shinto were closely linked. Under the Meiji regime lèse-majesté prohibited insults against the Emperor and his Imperial House, and also against some major Shinto shrines which were believed to be tied strongly to the Emperor. The government strengthened its control over religious institutions that were considered to undermine State Shinto or nationalism, arresting some members and leaders of , including Onisaburo Deguchi of Oomoto and Tsunesaburō Makiguchi of Soka Kyoiku Gakkai (now Soka Gakkai), who typically were charged with violation of lèse-majesté and the Peace Preservation Law.

After World War II

Background

After Japan was defeated in World War II, its government and policy changed radically during occupation by Allied troops. The official status of State Shinto was abolished, and Shinto shrines became religious organizations, losing government protection and financial support. Although the Occupation Army (GHQ) practiced censorship of all types of organizations, specific suppression of ended.

GHQ invited many Christian missionaries from the United States to Japan, through Douglas MacArthur's famous call for 1,000 missionaries. Missionaries arrived not only from traditional churches, but also from some modern denominations, such as Jehovah's Witnesses. The Jehovah's Witnesses missionaries were so successful that they have become the second largest Christian denomination in Japan, with over 210,000 members (the largest is Catholicism with about 500,000 members). In Japan, Jehovah's Witnesses tend to be considered a Christianity-based , not only because they were founded in the 19th century (as were other major ), but also because of their missionary practices, which involve door-to-door visiting and frequent meetings.

Despite the influx of Christian missionaries, the majority of are Buddhist- or Shinto-related sects. Major sects include Risshō Kōsei Kai and Shinnyo-en. Major goals of include spiritual healing, individual prosperity, and social harmony. Many also hold a belief in Apocalypticism, that is in the imminent end of the world or at least its radical transformation. Most of those who joined in this period were women from lower-middle-class backgrounds.

A few Shinto-based , such as Tenrikyo and Konkokyo, refer to themselves in English as churches rather than as temples or shrines. In both Tenrikyo and Konkokyo, some branches abroad are known as missions.

Soka Gakkai has a particular influence on politics since 1964, due to their affiliated party Komeito, later New Komeito. In 1999, it was estimated that 10 to 20 per cent of the Japanese population were members of a .

Influence

After World War II, the structure of the state was changed radically. Prior to WWII, the National Diet was restricted and the real power lay with the executive branch, in which the prime minister was appointed by the emperor. Under the new Constitution of Japan, the Diet had the supreme authority for decision making in state affairs and all its members were elected by the people. Especially in the House of Councillors, one third of whose members were elected through nationwide vote, nationwide organizations found they could influence national policy by supporting certain candidates. Major became one of the so-called "vote-gathering machines" in Japan, especially for the conservative parties which merged into the Liberal Democratic Party in 1955.

Other nations

In the 1950s, Japanese wives of American servicemen introduced the Soka Gakkai to the United States, which in the 1970s developed into Soka Gakkai International (SGI). SGI has steadily gained members while avoiding much of the controversy encountered by some other new religious movements in the US. Well-known American SGI converts include musician Herbie Hancock and singer Tina Turner.

In Brazil , like Honmon Butsuryū-shū, were first introduced in the 1920s among the Japanese immigrant population. In the 1950s and 1960s some started to become popular among the non-Japanese population as well. Seicho-No-Ie now has the largest membership in the country. In the 1960s, it adopted Portuguese, rather than Japanese, as its language of instruction and communication. It also began to advertise itself as philosophy rather than religion in order to avoid conflict with the Roman Catholic Church and other socially conservative elements in society. By 1988 it had more than 2.4 million members in Brazil, 85% of them not of Japanese ethnicity.

Today, the largest Japanese new religions in Brazil and the United States include Seicho-No-Ie, PL Kyodan, the Church of World Messianity, Sukyo Mahikari, Soka Gakkai, Reiyukai, Tenrikyo, and Konkokyo.

Statistics

Name	Founder	Founded	1954	1974	1990	2012
Nyorai-kyō ()	Isson-nyorai Kino (1756–1826)	1802	75,480	33,674	27,131	7,477
Kurozumi-kyō ()	Munetada Kurozumi (1780–1850)	1814	715,650	407,558	295,225	297,767
Tenri-kyō ()	Nakayama Miki (1798–1887)	1838	1,912,208	2,298,420	1,839,009	1,199,652
Honmon Butsuryū-shū ()	Nagamatsu Nissen (1817–1890)	1857	339,800	515,911	526,337	345,288
Konko-kyō ()	Konkō Daijin (1814–1883)	1859	646,206	500,868	442,584	430,021
Maruyama-kyō ()	Rokurōbei Itō (1829–1894)	1870	92,011	3,200	10,725	11,057
Oomoto ()	Nao Deguchi (1837–1918) Onisaburō Deguchi (1871–1948)	1899	73,604	153,397	172,460	169,525
Nakayama-Shingoshō-shū ()	Matsutarō Kihara (1870–1942)	1912	282,650	467,910	382,040	295,275
Honmichi ()	Ōnishi Aijirō (1881–1958)	1913	225,386	288,700	316,825	318,974
En'ō-kyō ()	Chiyoko Fukada (1887–1925)	1919	71,654	266,782	419,452	457,346
Reiyū-kai ()	Kakutarō Kubo (1892–1944)	1924	2,284,172	2,477,907	3,202,172	1,412,975
Nenpō-shinkyō ()	Ogura Reigen (1886–1982)	1925	153,846	751,214	807,486	408,755
Perfect Liberty Kyōdan ()	Miki Tokuharu (1871–1938) Miki Tokuchika (1900–1983)	(1925) 1946	500,950	2,520,430	1,259,064	942,967
Seichō-no-Ie ()	Masaharu Taniguchi (1893–1985)	1930	1,461,604	2,375,705	838,496	618,629
Sōka Gakkai ()	Tsunesaburō Makiguchi (1871–1944) Jōsei Toda (1900–1958)	1930	341,146	10,000,000 (claimed)	12,000,000 (claimed) / 2 to 4,000,000 (scholars)	12,000,000 (claimed) / 2 to 4,000,000 (scholars)
Sekai Kyūsei-kyō ()	Mokichi Okada (1882–1955)	1935	373,173	661,263	835,756	835,756
Shinnyo-en ()	Shinjō Itō (1906–1956)	1936	155,500	296,514	679,414	902,254
Kōdō Kyōdan ()	Shōdō Okano (1900–1978)	1936	172,671	417,638	400,720	184,859
Risshō Kōsei-kai ()	Myōkō Naganuma (1889–1957) Nikkyō Niwano (1906–1999)	1938	1,041,124	4,562,304	6,348,120	3,232,411
Tenshō Kōtai Jingū-kyō ()	Sayo Kitamura 1900–1967)	1945	89,374	386,062	439,011	479,707
Zenrin-kyō ()	Tatsusai Rikihisa (1906–1977)	1947	404,157	483,239	513,321	132,286
Ōyamanezunomikoto Shinji Kyōkai ()	Sadao Inaii (1906–1988)	1948		59,493	826,022
Bussho Gonenkai Kyōdan ()	Kaichi Sekiguchi (1897–1961) Sekiguchi Tomino (1905–1990)	1950	352,170	1,210,227	2,196,813	1,277,424
Myōchikai Kyōdan ()	Mitsu Miyamoto (1900–1984)	1950	515,122	673,913	962,611	709,849
Byakkō Shinkō-kai ()	Masahisa Goi (1916–1980)	1951			500,000
Agon-shū ()	Seiyū Kiriyama (1921–2016)	1954		500	206,606	353,890
Reiha-no-Hikari Kyōkai ()	Hase Yoshio (1915–1984)	1954			761,175
Jōdoshinshū Shinran-kai ()	Kentetsu Takamori (1934–)	1958			100,000
Sekai Mahikari Bunmei Kyōdan ()	Kōtama Okada (Yoshikazu Okada) (1901–1974)	1959			97,838
Honbushin ()	Ōnishi Tama (1916–1969)	1961			900,000
God Light Association Sōgō Honbu ()	Shinji Takahashi (1927–1976)	1969			12,981
Shinji Shūmei-kai ()	Mihoko Koyama (1910–2003)	1970			1988: 440,000
Nihon Seidō Kyōdan ()	Shōkō Iwasaki (1934–)	1974			69,450
Extra-Sensory-Perception Kagaku Kenkyūjo ()	Katao Ishii (1918–1993)	1975			16,000
Sūkyō Mahikari ()	Yoshikazu Okada (1901–1974)	1978			501,328
Ho No Hana ()	Hōgen Fukunaga (1945–)	1980			70,000
Yamato-no-Miya ()	Tenkei Ajiki (1952–)	1981			5,000
World Mate ()	Seizan Fukami (1951–)	1984			30,000	72,000
Happy Science ()	Ryūhō Ōkawa (1956–2023)	1986			1989: 13,300 1991: 1,527,278	1,100,000
Aum Shinrikyo ()	Shōkō Asahara (1955–2018)	1987 (−2000)			2005: 1,650	2018: 1,950

Data for 2012 is from the Agency for Cultural Affairs.

List of scriptures

Below is a list of scriptures in various Japanese new religions, most of which are considered to be direct divine revelations in their respective religions.

• Konkokyo: Konkōkyō Kyōten (金光教教典)
• Tenrikyo: Mikagura-uta (御神楽歌), Ofudesaki (御筆先), Osashizu (御指図)
• Honmichi: Kyōgi Ichiban (教義一斑)
• Honbushin: Tenkei Mikyōsho (天啓御教書)
• Oomoto: Oomoto Shin'yu (大本神諭), Reikai Monogatari (霊界物語), Michi no Shiori (道の栞), Michi no Hikari (道の光)
• Seicho-No-Ie: 4 sutras (Kanro no Hōu 甘露の法雨, Tenshi no Kotoba 天使の言葉, Zoku-zoku Kanro no Hōu 続々甘露の法雨, Seishimei Bosatsu Sange 聖使命菩薩讃偈) and Seimei no jissō (生命の實相, 40 volumes)
• Ananaikyo: Reikai-de Mita Uchū (霊界で観た宇宙, about 12 volumes)
• Tenshō Kōtai Jingūkyō: Seisho (生書, 4 volumes)
• Shintō Tenkōkyo: Tomokiyo Yoshisane zenshū (友清歓真全集, 6 volumes)
• Ōyamanezunomikoto Shinji Kyōkai: Shinjitsu no hikari: shinji (真実の光・神示)
• Makoto no Michi: Makoto no Michi shinji (真の道神示, 2 volumes)
• Ennokyo: Ennōkyō Kyōten (円応教教典)
• Tensokokyo: Voice of the Sphinx (スフィンクスの声)

Sacred mountains

Sacred mountains in Japanese new religions include the following.

• In Honbushin: Mount Kami or Kami-yama (神山) in Okayama
• In Kurozumikyō: Mount Shintō or Shintō-zan (神道山) in Okayama
• In Oomoto: Mount Takakuma or Takakuma-yama (高熊山) in Kameoka and Mount Hongū (本宮山) in Ayabe. Mount Hongū is considered to be a .
• In Shintō Tenkōkyo: Mount Iwaki or Iwaki-yama (石城山) in Yamaguchi Prefecture
• In Sukyo Mahikari: Mount Kurai. The Inner Shrine (Okumiya) of the World Shrine (世界総本山奥宮) is located on its summit. A memorial complex dedicated to the religion's founders is located near the mountain's base.
• In Seicho-No-Ie: , the hill where Seicho-No-Ie's spiritual headquarters is located in Saikai, Nagasaki

See also

• Chinese new religions
• Buddhism in Japan
• Buddhist modernism
• New religious movement
• Religion in Japan
• Shinto sects and schools (only some in the list count as )
• Shūkyō nisei

Bibliography

• Clarke, Peter B. (1999) A Bibliography of Japanese New Religious Movements: With Annotations. Richmond, Vi: Curzon. Template:ISBN. OCLC 246578574.
• Clarke, Peter B. (2000). Japanese New Religions: In Global Perspective. Richmond, Vi: Curzon. Template:ISBN. OCLC 442441364.
• Clarke, Peter B., Somers, Jeffrey, editors (1994). Japanese New Religions in the West, Japan Library/Curzon Press, Kent, UK. Template:ISBN.
• Dormann, Benjamin (2012). Celebrity Gods: New Religions, Media, and Authority in Occupied Japan, University of Hawaiʻi Press. Template:ISBN.
• Dormann, Benjamin (2005). “New Religions through the Eyes of Ōya Sōichi, 'Emperor' of the Mass Media”, in: Bulletin of the Nanzan Institute for Religion & Culture, 29, pp. 54–67.
• Dormann, Benjamin (2004). “SCAP's Scapegoat? The Authorities, New Religions, and a Postwar Taboo”, in: Japanese Journal of Religious Studies 31/1: pp. 105–140.
• Hardacre, Helen. (1988). Kurozumikyo and the New Religions of Japan. Princeton, NJ: Princeton University Press. Template:ISBN.
• Kisala, Robert (2001). “Images of God in Japanese New Religions”, in: Bulletin of the Nanzan Institute for Religion & Culture, 25, pp. 19–32.
• Shimazono, Susumu (2004). From Salvation to Spirituality: Popular Religious Movements in Modern Japan. Japanese Society Series. Melbourne, Vic.: Trans Pacific Press. Template:ISBN.
• Staemmler, Birgit & Ulrich Dehn, eds. Establishing the Revolutionary: An Introduction to New Religions in Japan. Munster: LIT, 2011. Template:ISBN.
• Wilson, Bryan R. and Karel Dobbelaere. (1994). A Time to Chant. Oxford: Oxford University Press. Template:ISBN.