4.

1
Mokichi Okada's Idea of Ultimate Reality
and Meaning
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lchiro Nakamura, Society of Johrei, Kyoto, Japan

1. LIFE AND WORK

Mokichi Okada was born in 1882 into a middle-class family in the old commercial
district of Tokyo. Both his parents were devout parishioners of a local Buddhist temple
dedicated to Kanoon, the bodhisattva of mercy, but their religious belief did not seem to
affect their child, one way or another. As a young man, Mokichi wanted to become a
painter and went to art school for a while, but an eye disease compelled him to give up
that aspiration. Instead, he started a small business dealing with sundry goods, and was
successful enough to establish a finance company in 1917. The wartime economy of
Japan was booming. But during the ensuing depression, his business was wiped out, and
then his wife died. He was devastated, but he struggled on until the Great Kanto
Earthquake of 1923 struck. The damage it caused ended his careeras an entrepreneur. He
was then forty-one years old (Okada, 1984, pp. 159-60).
The earthquake demolished all Okada's assets, along with his hopes for the future. It
left him penniless and in despair. At that most critical point in his life, Okada began to
question the meaning of human existence and destiny. Searching for the source of
suffering and the possibility of salvation, he joined Omotokyo, a world renewal religion
with a syncretic Shinto base (ibid., pp. 160-61). Okada's health had not been good for
many years, and medical treatment had been futile; part of the appeal in Omotokyo lay in
the new perspective it offered on human well-being, in particular the sect's negative
attitude toward medicine.
As an Omotokyo neophyte, Okada devoted himself to reading the major Omoto
literature, especially the 'oracles' set down by the sect's founder Nao Deguchi (1837-
1918). Mrs. Deguchi, a shaman, was illiterate but it is said that while she was in a trance,
her hand began to write, transcribing the words of a native god in the phonetic kana
alphabet. The sect was established in 1892 as a vehicle to publicize Deguchi's eschato-
logical and millenarian prophecies.
Omoto scholars describe their sect's teaching as 'monotheistic, polytheistic pantheism
and also as pantheistic, polytheistic monotheism, for simultaneous coexistence of the
three is the reality of the universe' (Omoto Institute of Doctrinal Studies, 1979, p. 44).
According to Omoto no oshie, 'You will have numerous gods if you give a name to each

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 of the numerous divine functions and spirits. You will have one god if you give a
collective appellation to them all. There is no contradiction whatsoever between
monotheism and polytheism' (ibid., p. 43). This mystic idea of divinity may have
appealed to some contemporary Japanese, but not to Okada.
Okada said in later years that he had found in the Omoto literature a fascinating story
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and strong witness to the spirituality of human beings and the world. But he was never
completely satisfied with the Omoto teaching. He sensed that something vital was
missing, and he began to reflect on what it was. Through intensive prayer, he gradually
became aware of a powerful, otherworldly force working within him. That force first
manifested itself in a new-found ability to help people suffering from illness. 'Something
was moving me at will; by some miracle it was leading me little by little to know a
"divine" world,' he wrote in his recollections (Okada, 1984, p. 161).
Then, for about three months beginning on December 26, 1926, Okada had a series of
religious experiences brought on through the mediation of Kannon, who claimed to be
God's messenger. Called 'A valokitesvara' in Sanskrit, Kannon is a bodhisattva of love
and compassion dedicated to saving all beings. Since the ancient period, Kannon has
been one of the most popular Buddhist deities in Japan. (By virtue of the feminine
features given him in Buddhist iconography, his image was used by the Japanese
Catholics of the early modem era to represent Mary, the Mother, after open Christian
worship was proscribed.) Unfortunately, no records of this period remain, for Okada felt
compelled to destroy them during the militarist era that followed. But it was through his
religious experience that he learned there is only one God, who is creator of the universe.
Through the impact of prayer and meditation and the many healings that occurred around
him, Okada's idea of God grew progressively clearer. (ibid., pp. 162-63).
In February 1928, Okada became a minister in an Omotokyo temple in Tokyo. His
powerful charisma and his ministry of healing attracted an increasing number of follow-
ers among the local members, which eventually generated antagonism toward him
within the sect. Growing hostility, together with his basic dissatisfaction with Omoto-
kyo' s Shinto-oriented tenets, led Okada to leave the group in 1934 and found a new
organization in January of the following year. Called the Greater Japan Society of
Kannon, it differed radically from Omotokyo in its doctrine, worship and prayer, and
especially in its unique method of healing known as Johrei. The organization was
dedicated to spreading God's message and the knowledge of Johrei, the healing light,
received by Okada about that time (ibid., pp. 164-65).
The group had hardly begun its activities before the government effectively sup-
pressed teaching or proselytization of any kind outside the official militarist line. During
the decade of war, Okada and his disciples survived and kept the group together only by
devoting their energies to healing by Johrei, and suspending all discussion of the
religious significance behind it. The organization continued to grow in membership
simply on the strength of Johrei, which proved to be very successful in healing sick-
nesses, even incurable ones (ibid., pp. 166-67).
After World War II, all official restrictions on religion were lifted and freedom of
belief was guaranteed under the new Constitution. Okada' s group quickly revived as a
religious society and in a few years grew into one of the largest sects among the so-called

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 new religions. By 1950 when it took on the new name, Sekai Meshiyakyo (Church of
World Messianity, hereafter referred to as C.W.M.), the organization had several
hundred local and branch churches and more than 100,000 active members.
As the leader of a fast-growing religious organization, Okada was always extremely
busy with press interviews; overseeing the plans and designs for new edifices, museums,
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and gardens; meeting local church leaders; writing for church publications; training
missionaries to go overseas, and a host of other matters that demanded his personal
attention. He was also a talented and active poet, calligrapher and painter, as well as
being an art collector. In the end, he misjudged the time he had, and he barely finished the
manuscript of his most important treatise, 'Birth of the New Civilization,' before he died
in February 1955.
After Okada's death the C.W.M. underwent drastic changes both in its doctrine and
organization. While the church became increasingly international, many splinter groups
emerged in the course of the power struggles that ensued. Eventually its leaders lost sight
of the mind and spirit of the founder and ignored the basic teachings. Many years later,
my colleagues and I got hold of a copy of the above-mentioned manuscript, which we
began translating into English in 1972, shortly after we became independent from the
main church. Our purpose was to preserve the original teaching of Mokichi Okada.
Johrei: Divine Light of Salvation, published in 1984, is the final result of our work. The
text needed considerable explanation, and for that we drew heavily on Okada's oral
teachings, especially statements he made in conversations with his close disciples.

2. ORGANIZATION, WORSHIP AND HEALING RITE

2.1 Organization
In March 1970, Light of Salvation Church and Reimei Church, both with headquarters in
Kyoto, broke away from the C. W .M. and became legally independent religious corpora-
tions. Four like-minded churches in Tokyo, Pusan, South Korea, and Sao Paulo, Brazil,
followed suit immediately. In 1972 these six churches established the Society of Johrei,
an international organization dedicated to spreading the teaching of Mokichi Okada and
the knowledge of Johrei. The two main churches in Kyoto have taken the initiative in
running the society since its inception, and their directors, Ichiro Nakamura and
Teruyuki Tada ( 1930-1986), served as editors of J ohrei: Divine Light of Salvation.
Light of Salvation Church is the mother church of Seiko Kyokai in Kyoto (established
in 1987), Mesia Kyohwe in Pusan, and Templo Messianico Universal and Communi-
dade Messianico Universal in Sao Paulo. Each church is legally and financially indepen-
dent, but Light of Salvation Church conducts doctrinal studies and training programs on
behalf of the affiliated groups.
Reimei Church serves its members in Kyoto, Osaka and other prefectures in central
and western Japan, while its sister church, Tokyo Reimei Church, ministers to believers
in the capital and its vicinity. They are both legally independent organizations registered
with the Agency for Cultural Affairs through the respective prefectural authorities, but
they often hold joint activities, and both manage experimental farms using methods
advocated by Okada.

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 Most typically, a religious corporation in Japan has a Board of Directors and a Council
of Parish Representatives. In both Light of Salvation and Reimei churches, the presiding
minister is the chairman of the Board and an ex-officio member of the Council. Under
him or her are ministers, assistant ministers, and lay leaders (equivalent to Lay Aposto-
lates in the Catholic Church). Each lay leader is in charge of 50-200 believers. Reimei
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Church, for example, has 90 lay leaders, several of whom are engaged full time in
pastoral and healing ministry. They regularly get together at the church for lectures,
discussions, and other activities, which makes the meeting a very important forum for
leadership training and policy coordination.
Ministers and assistant ministers form the core of the church organization. Before
1970 ministers were ordained at the C.W.M. headquarters after a period of training and
active service there. Since independence, however, the director of each church has been
responsible for ordination. Procedures vary slightly from church to church, but basically
a novitiate who has completed a three-year training program and passed oral and written
examinations is qualified for ordination after a period of pastoral work. A certificate is
given to a successful candidate.
Training programs center on doctrinal research, but practical experience in healing is
also emphasized. Okada's teaching covers a wide area of human endeavor, ranging from
religion to science, art and politics, and the trainees are required to study all the major
treatises, in addition to mastering the theory and practice of Johrei.

2.2 Worship
Each church holds morning and evening services every day before the altar, where a
scroll is hung, with characters drawn by Okada himself signifying his revelational
experience. In some churches noon services are also regularly held. First, 'Prayer of
Johrei' is offered under the leadership of the presiding minister (or a senior minister in
his/her absence). The prayer in English translation goes as follows:

God of boundless love,

reverently we offer our prayer.
To our teacher you revealed
that the time of judgment is near.
In repentance, we remember our sinful acts
and ask your forgiveness.

You have made known your will

for us, to build on earth your paradise,
free from sickness, poverty, and strife.
You revealed to our teacher your command:
that we are to build a world of perfect
truth, goodness, and beauty,
where your will reigns supreme.

In your forgiveness you gave us your grace

through the divine light of Johrei
to heal the sick and save their lives.
Through the gift of Johrei
you revealed to our teacher
the path of righteousness for humankind.

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 For our betrayal of your love for us,
for the untold sins
we and our forebears have committed
through all the ages,
we have penitent and humble hearts
in acknowledging our wrongdoing.
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God of infinite mercy,

we beg your forgiveness of our sins
and pray that our souls may be purified.
May we, by your grace,
be blessed with purity and strength
to fulfill our mission.
May we build earthly paradise,
and under your protection
achieve ultimate union with you.

0 God, Lord of the universe,

hear our prayer
for your blessings and protection.
And if it pleases you,
grant peace and happiness to our souls.

'Prayer of Johrei' is followed by chanting of several short (31-syllable) verses, all written
by Okada. An equivalent of Christian hymns, they are grouped by theme, such as
thanksgiving, divine love, repentance and purification. With two services a day, it takes
about two months to complete the entire prayer book cycle. A service ends with a brief
period of meditation on the creed of the faith expressed in 'Prayer of Johrei.' Daily
services are held not only at the main and branch churches but also at the homes of lay
leaders.
Each church holds a monthly service and a thanksgiving service once every month. In
addition, all churches celebrate nine special days each year, including January 1 (New
Year's Day), June 15 (Paradise on Earth Festival) and December 23 (Anniversary of the
Founder's Birthday). The procedures for these special services also involve 'Prayer of
Johrei' and hymns appropriate for the occasion, in addition to ten to fifteen minutes of
Johrei given by the presiding minister to the entire congregation, recitation of selected
passages from Okada's writing, and a sermon. There are special prayers for other
occasions, such as memorial services and wedding ceremonies (Okada, 1984, pp.
154-55).

2.3 Healing Rite

Johrei, the healing method Okada taught, literally means 'purifying the spirit.' Chan-
neled through the palm of its administrator into the patient's body, Johrei does not
involve any therapeutic touch or laying on of hands. (See Fig. 1.)

When you administer Johrei, you and the recipient should first offer prayers to God. Then, seating the
patient opposite you, face to face, raise your hand, with the palm out, towards him. You may use both
hands alternately, but never at the same time. There is no need to touch the body of the patient. Hold
your hand about a foot away from the area concerned. You hand and arm should be completely relaxed,
since you are transmitting divine light, not your own power. You are nothing more than a channel for

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FIG. I. The Johrei administrator holds his palm about a foot away.

divine light, and so you must leave everything to God. Except for a sincere wish for the well-being of
the recipient, you need not try to muster any extra sentiments or other motives. Simply try to feel the
divine light penetrating far into the patient's body. (Okada, 1984, p. 117)

Each session usually lasts from ten to thirty minutes. When the session is over, both the
administrator and the recipient must give a prayer of thanks to God.
Johrei can be practiced by anyone without much training, including lay believers. Like
the laying on of hands, Johrei is a kind of sacrament, but as Okada taught, it is a divine
gift given to all people, and it works even when the practitioner has initial doubts about
the efficacy of the method or even the presence of God. Nevertheless, 'Johrei is best
administered by someone with deep faith . . . The purer and stronger the soul of the
administrator, the greater the blessings that Johrei will bring' (ibid., pp. 68-69).

3. MO KI CHI OKADA' S ULTIMATE REALITY

3.1 OneGod
After years of intensive study, meditation and prayer, Okada could see vast differences
between the kami (gods) of Omotokyo and God, the supreme being whose power he
experienced in miracles. His definition of God is simple and clear - the one ultimate,
supreme being, creator and lord of all. For Okada, everything in the universe and
beyond, whether spirit or matter, human or otherwise, was created by God; Creator and
created things belong to totally different dimensions of existence. Though not frequent-
ly, Okada did speak of 'divine spirits,' but it seems that he understood them to be
spiritual entities whose functions are specific and whose power is limited.
His religious experience, and prayer and meditation convinced Okada of the reality of
God; it was self-evident, beyond the need for proof. He was so sure that his knowledge of

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 God was true, imparted by divine light, that he did not think it necessary to demonstrate
it.
But another factor may explain better why Okada deliberately chose not to dwell on
proofs or demonstrations confirming God's existence. I refer to the deep-seated secular-
ism that permeates Japanese society. St. Thomas quotes Damascene as saying 'the
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knowledge of God is naturally implanted in all' (Thomas Aquinas, 1947, p. 11). This is
fundamental, I believe, and it applies to Japanese as well, especially children. Our
pre-schoolers usually have a natural inclination to expect blessings from some
unidentified entity that they sense is 'out there.' The more religious the parents are, the
stronger this tendency is in a child. But the process of socialization, especially in school,
only serves to nip the dormant religiosity in the bud. This is because most of our
educators are trained to have faith in science above all. As a result, during the six years of
elementary school, children are taught to believe only in that which is empirically
demonstrable and intellectually comprehensible. The existence of God or phenomena
that defy scientific explanation are rejected outright. This training colors the thinking
into adulthood.
Coupled with tenacious, ancient traditions of animistic polytheism and Buddhist-
Shinto syncretism, focus on the material, quantifiable realm makes the Japanese soil
exceptionally hostile to any monotheistic belief and discourages personal conversion to
faith in God. Given such a barren environment for religion, Okada decided that rather
than try to prove God's existence on philosophical grounds, it would be far more
effective to awaken his countrymen through opportunities to witness God's works,
especially in healing. Insofar as Johrei was a gift from God, Okada reasoned, to
experience its power would be a far more compelling way to open people's eyes to Him
than any logic or arguments (C.W.M., 1954a, p. 239).
Since Okada's knowledge of God was more intuitive than intellectual, he did not delve
far into what is categorized in Christian theology as 'divine essence.' He took it for
granted that God is almighty, omnipotent, infinite, and eternal. Those attributes are
always implicit in his references to God. Okada is more explicit in his discussion of
topics in the category of 'divine operations.' Many of his writings and sermons describe
God's will for humans and His works in this world in terms of love, mercy, and justice.
God's knowledge, will, and power all play a part in divine operations, but Okada does
not analyze, for example, how God's will relates to creation and providence. Nor does he
deal with epistemological problems, except to point out that human reason and wisdom
are both God's gifts, and that the soul has the potential of becoming attuned to God's will
through faith and the power of intellect (ibid., p. 177). Most frequently, Okada used the
phrase 'divine will' in the context of discussing what God wants us to do, how He
conveys it to us, and how we should understand the signs He gives us to follow His
wishes. Thus 'God's will' is used metaphorically for those specific events and happen-
ings in our daily lives that first, signify what He wants ofus and second, lead people back
to His path, and ultimate happiness.

3.2 Creation
Okada's treatment of creation and providence shows a sensitive and profound grasp of

285
 the work of God. It is all the more remarkable when we recall that he had no biblical or
theological knowledge or training; he understood the nature of God's work solely on the
basis of his religious experience and prayers. He used many words to describe creation as
an act of God, including 'make,' 'form,' 'fashion' and 'give birth to.' Although Okada
never developed a systematic thesis on the concept, the divine origin of creation is an
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idea implicit in all his precepts, leaving no doubt as to the monotheistic nature of the faith
he founded.
Okada taught that the existence of all things is sustained by God in order that
ultimately they will form the world that perfectly accords with His will. Human beings
were created as God's agents to build what Okada called Paradise on Earth, where His
will finally will be realized. All else exists to help people carry out their mission.
God's creation embraces two complementary realms, the spiritual and the physical
(Okada, 1954), both of which are governed by certain immutable laws. Basic to them all
is the law that dictates spiritual precedence over the material: events in the realm of spirit
precede those in the realm of matter, and spiritual needs take priority over physical.
Whatever change takes place in the spiritual realm is eventually reflected in the physical
(Okada, 1984, pp. 42-43). Okada used a human analogy: 'Our will dictates our bodily
movements, and in the same way, the spiritual world dictates what happens in the
physical world' (Okada, 1953, p. 3).
Okada gained an increasingly more penetrating understanding of creation over the
years by observing the changing phenomena of nature and the spiritual and physical
conditions of those to whom he ministered, and giving deep thought to events taking
place in his pastoral work. I would like to use the concept of 'purification' to illustrate
how Okada's grasp and mode of explanation of the principle of creation grew more
precise as he continued his ministry.
Shortly after he established the Greater Japan Society of Kannon in 1935, Okada gave
his first systematic explanation of purification. God originally created human beings, he
said, to be in perfect health and free from suffering, but as a result of our disobedience to
Him, we made ourselves vulnerable to sickness and other miseries. This is because sin
generates 'clouds' in our spirit. When the clouds have accumulated beyond a certain
amount, they begin to undermine our vitality. That makes it harder for us to perform our
missions satisfactorily. If clouds were to keep on contaminating our spirit, we would
soon be unable to function normally as human beings.
But God loves us, and He gave us a natural ability to eliminate our spiritual impurities
from time to time. This God-given cleansing power is called purification. Without it,
humankind would have perished long ago. Clouds are dispelled through the process of
purification, which is precisely what sickness is, in all its pain and discomfort. Unaware
that purification is actually a blessing, however, we try to suppress it with medicines.
Okada taught that drugs may help contain the symptoms temporarily, but they also
generate more clouds in the spirit, which are eventually eradicated in accordance with the
principle of purification. Thus, dependence on medication becomes a vicious circle,
aggravating one's health in the long run.
Five years later, in November 1940, Okada went further to say that God did not create
medicinal substances to be ingested by human beings. But his initial understanding of

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 purification nonetheless stopped short of clarifying its causes and meaning within the
broader framework of divine creation.
In summer 1953, Okada elaborated his explanation: God created things in such an
order as to sustain life or otherwise help us perform the mission He gave us. Food, of
course, is necessary to sustain life. At about the same time, Okada said, 'For what
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purposes things should be used is predetermined by God. It is a grave mistake to devise

other uses for them that run counter to God's original intention' (C.W.M., 1953b, vol.
19, p. 17). An act that either consciously or unconsciously defies the divine principles
generates clouds in one's spirit, which in tum weakens the health, and prevents the soul
from becoming attuned to God's will, thereby diminishing a person's ability to fulfill the
role of God's agent on earth. 'God laid down the principle of purification,' Okada taught,
'so that we can dispel the impurities that have accumulated in our spirit' (C. W .M.,
1952b, p. 6).
In a wider framework, the principle of purification can be explained as a corollary to
the fundamental law of creation - that the spiritual always takes precedence over the
material. In 1954, Okada wrote that 'God created the spiritual and physical worlds as two
interacting realms' (Okada, 1954, p. 1). 'Contaminated areas in the realm of spirit are
cleansed, and this cleansing action is echoed in the realm of matter in the elimination of
impurities' (C.W.M., 1954, p. 203).
Not only drugs, but many foodstuffs also contain alien substances that should not be
taken into the body. Okada taught that God gave soil the job of producing food and
endowed it with the properties necessary to sustain human life and enable each person to
perform his mission in optimum health. Based on this belief, he devised a unique method
of cultivation called nature farming. It precludes the use not only of chemicals, but even
manure and compost. The idea is to avoid anything that interferes with the natural
nourishing power of the soil (Okada, 1984, p. 125). This method is being practiced by
some of Okada's followers today with notable results.

3.3 Providence
Perhaps because he encountered so many providential events in his ministry, Okada
referred to the word 'providence' or its variants far more frequently than 'creation.'
Okada saw human history as a receptacle for divine providence, which he regarded as
preparation for the salvation of people. Throughout our history, and despite God's
repeated warnings issued through religious leaders at different times, we have not only
failed to repent of our sins but have moved even further from God's path. But God, His
love infinite, waits patiently for our return to Him.
When Okada spoke of 'Mother Nature and all my patients' as sources of knowledge
about divine providence (Shunko Church, 1960, p. 110), he meant that as one's soul
reaches a certain level of purity, one begins to see concrete examples of God's works in
the context of daily life and our biological responses. Most of Okada's teachings on
providence have to do with salvation and earthly paradise, both of which are 'based on
God's own scenario' (C.W.M., 1953b, vol. 23, p. 51). He tried to show how meticulous
each part of the divine plan is and how things proceed with prudence as predestined by
God, using specific events that occurred in the context of his day-to-day ministry.

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 From 1944 to 1953, for instance, Okada had a hermitage built in Hakone, a hot spring
mountain resort west of Tokyo. He himself designed it as a model of Paradise on Earth.
Called Shinsenkyo (lit., Fairyland), it is famous for its rock gardens. The rocks were all
found on the site itself, which he considered a place where God willed that a garden
symbolizing His design should be built (C.W.M., 1955, pp. 77-78).
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Just as we work freely with the rocks and soil around us, Okada taught, with perfect
freedom and infinite flexibility God guides the soul of a person toward salvation in
accordance with its state and the particular mission assigned to it. In his youth, Okada
suffered from many serious illnesses, sometimes coming to the brink of death. Once, he
began to recover quite suddenly after he stopped taking medicine for a while. Later,
Okada interpreted these experiences as being part of God's preparations to enable him to
channel the saving light of Johrei to help victims of medical mistakes. Okada also
recounted how an eye disease compelled him to give up becoming a painter, and an
injured arm prevented him from going into lacquerware. He went into business, instead,
which proved valuable later. God, he said, had clearly willed that he devote the latter part
of his life to his ministry (Shinsei Church, 1949, vol. 12, p. 22).
After the second world war, there was an acute housing shortage in Japan, especially
in the urban areas leveled by air-raids. One local church had particular difficulty finding
an appropriate building for its quarters, and they were forced to keep moving from one
place to another. The director of the church blamed himself for the situation, and he
asked Okada if the trouble was because his faith was not deep enough. Okada answered:
Don't worry. You simply have to move because that's what God wills ... Leave everything to God. He
is giving you all this trouble to help purify your soul and enable you to be of service to people in
different areas ... (C.W.M., 1951, vol. 3, pp. 40-42)

4. MEANING OF EXISTENCE

Everything on earth is created in such an order as to help human beings, the agents of
God's will, build a new world - Paradise on Earth - in accord with the way He has
ordained it.

4.1 Agent of God's Will

Every person has two dimensions that form an inseparable whole, the physical (material)
and spiritual (immaterial) body systems. The spiritual dimension has three levels that,
described conceptually, are the soul at the top, the heart in the middle, and the spiritual
body at the base. The soul is God's medium to reach the person - He works through the
soul. At the same time the soul works in the heart, which becomes the locus of the
struggle of conscience against evil. The spiritual body envelops both soul and heart and
pervades the entire physical body. The illustration (Fig. 2), with the circle projected from
the base, shows graphically how the soul is both uppermost and central to the person
(Okada, 1984, pp. 45-46).
The soul is equipped with a will to love God and other people, and with intellect by
which to know one's God-given mission and understand what He wills in specific
circumstances. By nature, the soul is good and can stand firm against evil. But it also has

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 God

Guardian Spirit------
t
- o - - - - Soul (Intellect, Will)
- - - - Heart (Consciousness)
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Elemental Spirit'_,,-
(Desire)

Guardian Spirit- __
Soul
~--+---Heart
Elemental Spirit --- --+---spiritual Body System

FIG.2.

freedom to choose. That choice not only depends on the soul's purity, but in tum
determines the spiritual condition of the person. When the soul is pure, it is attuned only
to the voice of God; it distinguishes between good and evil, and it chooses good. The
heart is the domain of consciousness. Its state reflects the relative strength of the soul's
power to choose good and the sometimes conflicting pull of the 'elemental spirit,' the
source of the basic human desires (Okada, 1984, pp. 46-47). The soul, the seat ofone's
conscience, has the responsibility to control those desires, but when a person's deter-
mination to abide by God's will falters, his soul cannot fully carry out that responsibility,
and the strength of evil in one's thoughts and actions grows proportionately greater
(ibid., pp. 48-49). The soul is supported in guiding the desires, however, by an
individual spiritual capacity Okada called the 'guardian spirit.' Chosen from among the
purest souls of one's ancestors, this comes to a person soon after birth and remains until
physical death. A source of inspiration, it works to warn the person of danger, imminent
disaster, or to prevent unwise choices (ibid., pp. 49-50).
All people are equal before God, but each one of us has a different mission in this
world. That is what should determine how we live our lives, and at the same time, our
particular mission reflects the purity of our soul. Thus, in God's eyes, it is not inequality
but distinct, individual missions that explain the many differences in skills, personality,
inclinations, and abilities that we find among people.
There is no doubt that in Okada' s teaching on faith, the idea of God's will is the most
important. Although it is not always easy to know exactly what God wishes of us at any
given point, there are several preconditions that help us understand His will and carry it
through. First, we must let love guide our lives, particularly as we serve other people by

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 practicing and teaching about Johrei. We must constantly strive to overcome difficulties,
listening to God, and, by His grace, let our souls grow purer. Second, we must free
ourselves from self-centeredness and become completely obedient to God. Third,
realizing that we can know at most only a fraction of God's will, we must never be
arrogant, and never stop listening for His voice. Fourth, if we keep the love of God
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foremost in our hearts, we will be able to tell when God is communicating His will to us
and we will understand it (Okada, 1984, pp. 75-78).
One must always remember that God's assessment of people is very different from our
own, and we cannot know how God judges what other people do. That is why Okada
counseled his followers not to try to judge whether someone was 'good,' or 'malicious';
we can never decide that. Even if a person is doing something wrong, there is no way of
telling how pure or impure his soul is, and so we cannot impose black-and-white
standards by which to categorize the thoughts and actions of others (C.W.M., 1953a,
vol. 26, pp. 22-23). In God's perspective, nothing is absolutely evil, Okada once quoted
the Japanese writer, Setsurei Miyake (1860-1945): 'You can torment other people
without violating law, but you can go only so far, for you never know how violently they
will react. They might try to kill you. Thus, paradoxically, the possibility of murder
actually helps in an invisible way to maintain social order' (Okada, 1984, p. 25).
Okada did not teach ethical relativism, but he believed that because the divine will
behind a given phenomenon can never be fully understood, we must not assign categori-
cal validity to any human judgment. It is important to make judgments on matters that
need a decision, but what cannot be judged should be left alone. At certain times one
course or position is best, but at other times, another approach may be necessary, for
each circumstance is different. Further, people's judgments differ depending on how
pure their souls are. Those with purer souls can see with a vision more closely in accord
with God's will. When asked if a person in such a spiritual state can remove all selfish
concerns from his mind, Okada replied no, there is no need to clear one's thoughts,
because harmful thoughts are not present to begin with in a pure soul (C. W .M., 1953a,
vol. 24, p. 22).
Paradise on Earth heralds the ultimate phase of God's plan for us and the world, and it
will come about entirely under the guidance of God. For us, that means abandoning the
self and making a total commitment to what God wishes of us. Mokichi Okada saw
meaning in human existence in the ultimate reality of becoming one with God. To build
Paradise on Earth is to serve God, and to serve Him totally is to realize the meaning in our
existence.

He who goes forth

to embrace
the great love of God
is truly human. (Okada, 1951, p. 98)

4.2 Paradise on Earth and the Crystal World of Unity with God
Mokichi Okada explained the idea of 'building Paradise on Earth' as the main objective
of the religious life. He described Paradise on Earth as 'a world without sickness,
poverty, or war; a world of truth, goodness, and beauty' (Okada, 1949, p. 8 and p. 35).

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 In the gardens, buildings, and particularly the museum he designed and built at Hakone,
he offered a suggestion of what beauty Paradise on Earth might contain. Today, most
studies of Okada' s teaching focus on these two aspects, Johrei as a healing power and the
esthetic ideal of Paradise on Earth. But careful study of his writings and talks reveals
more: behind the popular teachings lies a body of religious doctrine, philosophy, and
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dogma that amounts to an unconditional affirmation oflife through God and a promise of
salvation. Let me summarize that doctrine.
(1) Paradise on Earth is a world that conforms to the will of God, and it will be built by
all those people who, repenting their sins, are forgiven in God's final judgment. (2) Even
afterward, each one judged able to do this work continues to strive for greater purity of
soul and ever-growing faith to become attuned to God's will. Without that unwavering
effort, a person will be unable to fulfill his ordained mission. (3) To elevate the soul
requires us to purify our thoughts, words, and actions, and more important, to devote our
whole being to God, testifying to His love in the way we love our neighbors. (4) The first
phase of Paradise on Earth is the triumph of good over evil, when sinful behavior and
thoughts become the rare exception.
(5) By the phrase, 'Paradise on Earth is the world of truth,' Okada described a process
whereby human understanding gradually grows capable of grasping the truth about God;
increasingly truth is realized in every area of our endeavors, most importantly in our
spiritual life. (6) Okada's 'world of beauty' presumes a dynamic internal change
whereby the quality of beauty, whether crafted by nature or by inspired human artifice
has a spiritually uplifting effect on the individuals who are exposed to it. (7) Eventually
the soul is cleansed of all sin and even the most spontaneous thought is in harmony with
God's will. At this point, any problem in human relations can be resolved by prayer and
contemplation alone. People will have learned to love and understand each other so that
words will usually not be necessary to communicate. Exchange of ideas will transpire
empathetically. This is what Okada meant when he said, 'Eventually Paradise on Earth
will become the world of contemplation' (Yamamoto et al., 1955, p. 25), and 'people
will elevate themselves to become more like God' (Inoue, 1949, p. 10). Everyone will
undergo the same process ofrealizing the common purpose of life.
(8) The ultimate phase of Paradise on Earth will be a state of total purity, spotless as
crystal, to use Okada's metaphor. Earth will hold only absolute good and absolute love,
and humankind will at last know the ideal existence that we have awaited through the
ages of history. Okada warns us, however, that we should not expect the perfection of
Paradise on Earth very soon (C.W.M., 1951, vol. 4, p. 59).
Many questions arise with regard to Paradise on Earth. First, when is it going to
materialize, if at all? On this question, Okada said,

Our world is on the verge of transformation, for the great purifying action that has been set in motion in
the spiritual realm will soon reverberate in this world - it will be a global upheaval. (Okada, 1984, p.
64)

Elsewhere Okada talked about the 'imminent judgment,' implying that the time of divine
reckoning is drawing near. Earthly paradise is to be built by those who survive the
judgment. But we must remember that God is outside the human concept of time; even a

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 century on earth is nothing more than the twinkling of an eye for Him (C. W.M., 1952a,
p. 33).
Second, who will inhabit Paradise on Earth? One reaction to the whole idea might be,
'It doesn't much matter when it is built. We will all be dead anyway, so why bother?'
Here, the principle of reincarnation becomes relevant. 'Upon death, the body and spirit
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separate, for the body can function no longer. But the soul undergoes a period of
purification in the spiritual world' (Okada, 1984, p. 82). After an intermediate period
that varies in each case - from several years to centuries - the soul may return to earth
with a new mission assigned by God. It returns with a newly-conceived child, usually of
the same lineage as in its previous life in this world (Okada, 1947, pp. 265-66). Thus,
each soul goes through a recurring cycle of life-death-afterlife, and sins committed in one
lifetime are carried over at least in part to the next. When the judgment comes, however,
only the repentant will be forgiven and allowed to participate in the monumental task of
building earthly paradise. Conversely, those that fail to repent while in this world insure
that their souls will never be reincarnated to dwell in Paradise on Earth.
Third, will there be death in earthly paradise? The answer is yes. No matter how pure a
person's soul may become, his or her physical body is destined to grow dysfunctional
after about 120 years. People will die naturally from old age, for Paradise on Earth will
be free from sickness, as well as from strife and poverty. The souls, however, will be
immortal once they have survived the final judgment. All unrepentant souls will have
perished by then.
Fourth, how long is earthly paradise going to last? God's providence is eternal,
regardless of what happens to the planet earth or humankind. But once Paradise on Earth
is built, God ordains that it will last forever (C.W.M., 1953b, vol. 23, p. 52). He will
create human beings endlessly as He assigns new missions to souls purified in the
spiritual world.
Finally, will people be able to achieve salvation in their lifetime? Even after the advent
of the new world, the souls of most people, repentant as they are, will continue to be
clouded to some extent from sins committed in their previous lives and by their
forebears. For that reason, people will strive to deepen their faith, and Johrei will be
necessary for healing during the initial phase of earthly paradise. Upon death, the
people's souls will 'go to the threshold of heaven, where they are led to grow in
understanding and love of God before entering the highest level of the spiritual ladder'
(Okada, 1984, p. 82). Even in the initial phase of earthly paradise, however, a soul that is
already saintly will directly encounter the divine after death.
Over time, any remaining clouds will be eradicated, and when the human state
approaches spiritual perfection, all souls will be saved, 'for they will have grown so
much in godliness as to be almost one with the divine' (ibid., p. 83). Okada wrote,

The world will have become the final realization of absolute goodness and love. Completely free from
even a hint of sin or impurity, humankind at last will dwell in the heavenly abode longed for through the
ages. This is the Crystal World of unity with God. (1984, p. 84)

292
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