Extracts of the Report made by the Belgian Parliamentary
Commission about sects
Here are some extracts about Sukyo Mahikari from the first and second
parts of the Report made by the Belgian Parliamentary Commission on Sects.
You can find the complete report (about 700 pages) in the pdf format (Acrobat
Reader) on the site of the Room of Representatives (in French, Dutch and
German, the three Belgian national languages). For the hearing of the two
Sukyo Mahikari's representatives I added my own personal comments which
appear between brackets and in italics.
This translation is no official translation and is for your information
only. The only goal is to propose to the non-French-speaking Internet community
an access to the extracts of the report concerning Sukyo Mahikari.
Part I
Parliamentary inquiry
aiming at achieving a policy to fight against the illegal
practices of sects and the danger they represent for society and individuals,
especially minors.
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Report made under the name of the inquiry commission by
Mr. Duquesne and Mr. Willems
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Ladies and Gentlemen,
Your commission have dedicated 58 meetings to the achievement of the
present inquiry which started on April 25 1996 and has heard 136 witnesses.
(...)
II. MISSION OF THE INQUIRY COMMISSION
The first article of the text adopted by the Room of Representatives
is labelled as follows :
An inquiry commission is set up and is intended to :
- study the phenomenon of sects in Belgium on the base of the hearing
of competent authorities, experts, associations of defence of victims and
their family or any person useful to this analysis;
- study especially the recruiting modes, as well as the practices within
the sects in Belgium in order to determine possible abuses, precise their
organisation, the means they have and their practices violating among others
social and fiscal laws;
- establish a report on the existing legal means, including jurisprudence,
allowing to punish the illegalities committed by sectarian movements;
- propose, if needed, amendments of our federal law order to repress
the illegal acts of sects whose victims are both majors and minors;
- make all useful recommendations on the federal and international level
in order to take the measures intended to draw the attention of people
involved on the extent of the phenomenon, its forms and dangers and the
means to fight it and on the interest to offer to the victims and their
family.
(...)
B. Organisation of works
When it started its work on May 3 1996, the inquiry commission decided
to hear first of all the witness under oath of the representatives of a
number of official authorities which may enlighten the different aspects
of the sectarian problems and the interventions in this field : members
of the government, representatives of the Judiciary power, people in charge
or members of police and intelligence services, members of the R Committee
and administrative people (federal and community authorities). The commission
also wished to hear the witness of some university professors, scientific
people and authors having theoretical or practical knowledge of this field.
In a second step, the commission heard representatives of defence associations
of victims of sectarian movements, as well as ex-cult members and family
members of members and ex-cult members.
Finally, the commission also wanted to hear (at their request) the representatives
of different movements considered as sects in order to allow them to tell
their opinion, so completing its information.
For confidentiality and public or personal security reasons, a number
of witnesses have been heard in camera at their request.
Some have them have even been heard only by the President, assisted
by member of the commission bureau, in order to preserve their anonymity.
Finally, some rare witnesses preferred to transmit a written statement
to the commission.
On the other hand, the commission also decided to transmit a mail to
71 associations, h, in the framework of its works, had been mentioned by
official Belgian authorities as possible sectarian movements (namely on
the base of the criteria made by the French Parliamentary Commission) and
represent a danger for society or the individual. These associations have
been invited to send a memorandum to the commission explaining the goals
pursed by their organisation and possibly refusing their possible sectarian
and dangerous character. 47 organisations have replied. The information
they sent has been used by the commission to achieve this report. On the
other hand, as stated before, the commission has heard the movements which
asked to be heard.
(...)
2. Hearing of Mr Ch . de Vroom, general commissary of the Judiciary
Police
(...)
The speaker thinks that the observation is the smoothest way to deal
with a sect and avoid problems. It is also possible to use latent information,
from first line police services.
The main difficulty lies in the fact that being part of a sect is not
an offence. The police only intervenes when there is an offence or when
there is a doubt about the situation of the individuals, particularly minors.
Yet, within international organisations, there is little talk about
the sectarian problem. Having participated to TEVI groups during twelve
years, the speaker says that he never has heard of it.
According to Mr de Vroom, the three most important sects in our country
are :
- the Sahaya Yoga sect, the most dangerous one for him as they advise
the separation between mother and child;
- the Scientology, whose recruitment is made within the police forces;
- Sukyo Mahikari.
(...)
In fact, when dealing with this subject, the PJ (Judiciary Police) members
ask seven questions :
- Is member's freedom guaranteed?
- Is there a request of unconditional allegiance?
- Can members receive cures and do they keep their free mind in the
health field?
- Are members obliged to give money which is not intended to the goals
stated by the group, but to the enrichment of leaders?
- Do minors receive a sufficient protection in the framework of the
work legislation, of school and health cares?
- Do they praise a fanatic philosophy, leading to the State destabilisation
or heavy troubles of public order?
Mr de Vroom adds that the credulity of members is striking at the beginning.
Then, they loose their free mind. The promise of a better world is ever-present.
At this moment, crook mechanisms are implemented through the promise of
an intellectual, psychological or even emotional benefit, leading so to
a physical and psychological enslavement.
In this process, the dominance of a leader is essential. The sects are
the field of a kind of intellectuals, often fed with oriental theories
and the research of another world. So we encounter a lot of health professions,
especially in the psychological field.
Yet, we must say that the person within a sect never introduce a claim.
Even when they leave, the information are hard to get, which makes police
job even harder.
For the rest, the most frequent offences are :
- crook;
- illegal practice of medicine
- tax evasion
- money withering;
- misuse of the legislation about non-profit making associations.
(...)
G. REPRESENTATIVES OF DEFENCE ASSOCIATIONS
a. In Belgium
1. Hearing of Mrs Nyssens, in charge of the "Association de
defence de l'individu et de la famille" (ADIF)
To the attention of the commission, Mrs Nyssens provides, in a first
step, with two proposals of the definition of a sect. As to her, on the
sociological point of view, a sectarian group is a group following a chief
who pretends to have truth and salvation. The group acts in the interest
of the chiefs and his/her assistants. There is no external resort.
As far as law is concerned, it is a group which, for the sake or a fundamental
law or liberty, violates every other laws (federal Belgian law, human rights,
children rights, international conventions).
The speaker draw the attention on the fact that in the US., the terms
"sect" and "cult" have different meanings than in Europe.
Then she mentions the notion of a "force mind change" (brainwashing),
in three steps :
- the physical step : the individual, adult or minor, is cut from his/her
environment, housing, habits, family and friends. These practices aim at
destabilising the individual;
- the affective step : the adept is cut from his/her family environment,
his/her job and friends. The links with his/her past are broken. Yet, affection
and kindness are given within the group;
- the intellectual step: by indoctrinating, the adept must forget all
former theories and learn the new theories.
In such a state, the individual looses his/her autonomy, leading to
loans, marriages, divorces, adoptions or forced sales.
For example, Mrs Nyssens quotes the judgements of the Melchior case
(Brussels, Mons and Paris), and the Ecovie case. She also mentions precedent
cases about l'Ange Albert, Ecovie, le Patriarche, Yarden case, Bhagwan
Shree Rajneesh or Moon.
(...)
The speaker provides with a list of criteria which may lead to identify
a sectarian phenomenon. It was established during a congress held in Barcelona
in 1987 :
- non declaration to the identity of the group;
- intensive resort to the individual and/or group psychology;
- use of sacred texts or others;
- predominance of politics and economics;
- predominance of the emotional over the rational;
- acculturation or inculturation;
- systematic use of manicheism, syncretism, gnose, fundamentalism of
integrism;
- totalitarian structure with international extent;
- use of force to change opinion;
- moral or intellectual impossibility to leave the group;
- non objective criticism of social reality;
- use of the charismatic power on member by the leader or of his/her
team on his/her own benefit;
- compromising with civil and/or religious authorities to gain popular
credibility.
Mrs Nyssens proposes to create a scientific study office of this phenomenon.
It would be based on the principles of human dignity and humankind progress,
principles these groups want to refuse.
In answer to a question in this sense, Mrs Nyssens states that the ADIF
has been founded in 1976 at the request of some individuals after the Melchior
case. It is an non-profit making association receiving no subsidies for
the State (and which don't ask for them) and functions with small donations
of members.
(...)
For the rest, the speaker says to be able to find witnesses who could
state the danger of Shri Mataji (Sahaya Yoga), Moon, Sukyo Mahikari, Sokka
Gakkai and Scientology. Yet, we must persuade these people to come and
witness, which is not easy.
(...)
Finally, the speaker says not to have undergo delation claims, but she
has been threatened by several groups.
4. Hearing of Mr Ch. Berlinger, physician and representative of the
"Association of victims of illegal Practices of Medicine."
Mr Berliner founded in 1992 the "Association of victims of illegal
Practices of Medicine." after the death of little Anaëlle B.,
on October 8 1991. She had been cured in awful conditions by anthroposophy
healers, a general homeopath doctor of which was revoked from the Orders
of Physicians.
The goal of this association was to help victims of such practices and
gather as many witnesses as possible to keep the population informed. Through
the witnesses he gathered, Dr Berliner dealt with the problems of sects
as numerous cases were directly linked with sectarian activities.
The witnesses says it seems to be a certain tolerance, in justice and
in the public, against this kind of practices. The only cases in which
he could really help victims are those in which a doctor was involved...
According to the witness, it is urgent to create an official pluridisciplinary
center, gathering all persons who wish to deal this problem efficiently
and coherently. Yet, the government has refuse to give the necessary credits
for it.
After several years of activity, Mr Berliner sees that the sects strike
all sociological layers and are focused around non conventional medicines.
(...)
Most sectarian practices lie on a pessimistic vision of things, in which
the external world is said to be evil.
As far as medicine is concerned, Mr Berliner also underlines the danger
of mind control. Taking theirs techniques from recent psychotherapies,
generally from the US., such as transactional analysis, bio-energy, PNL
and other hypnosis, the sects aim at developing a state of dependence within
generally fragilised beings. These techniques are valid from a scientific
point of view, but they are here taken away from their first therapeutic
goal.
There are also the depressive accidents of some sect members when they
are aware they have been deceived and that they will have to take contact
with the external world, which is extremely difficult. It is similar with
what drug-addicts feel when they stop taking drugs. These are critical
moments which can lead to severe depressions, delirious moments or even
suicide.
The witness mentions several examples of intolerable medical practices
:
- the Hamer theory says all cancers are caused by psychological conflicts
and there is no use curing them by chemotherapy, radiotherapy or surgery.
In Belgium, this theory has been applied to Dr Coste, today revoked for
the Order of Physicians;
- the healing tendencies by praying or imposition of hands (antoinist
sect, Father Tardif, Father Samuel);
- the system developed by l'IEREHU (human and universal energy) of Luong
Minh Dang;
- Sukyo Mahikari which criticises without nuance traditional medicine
and praises a medicine essentially made up of a kind of imposition of hands,
passes, allowing to everybody to become a healer;
- Ecovie : the adepts lived in tepees, without any hygiene and were
submitted to highly severe regimes; they had to make heavy physical efforts
and had not enough sleep; nobody did call a doctor;
- the Horus sect in France : a child developed tetanus while his health
book mentioned wrongly a vaccine;
- Yvonne Trubert, leading the IVI sect (Invitation to intense life),
claims to heal the most serious diseases only using energetic theories,
Hindu spirituality and soft medicines. As to IVI, there is no decease which
can be healed. We must re-establish the harmonisation between the physical,
energetical astral bodies opening the chakra blocked by the decease, allowing
to make flow the energy, so we can cure any decease. Georgina Dufoix, former
French minister of Health, marked her interest for this sect.
The gurus are often charismatic figures. They destroy families, causing
a big affective but also financial misery.
Mr Berliner makes several suggestions :
- the creation of a toll free number;
- the creation of a documentation center about sects, which could be
the equivalent of ADFI in Paris : a center with a service to help victims,
a library, and gathering doctors, psychologists, sociologists, etc...;
- favouring the European, and event international, co-operation, because
sects changes name and addresses very easily;
- organise conference to awaken children in last year of secondary schools
with witnesses;
- include a large training on parallel medicine and sectarian phenomena
in the medicine studies;
- create an association of physicians dealing with the sectarian problems
under the medical point of view;
- create a file on the known alternative medicines, accompanied with
a solid critical study, method already used successfully by Swiss cancerologists;
- put an end to the activities of naturopathy schools in which parallel
medicines are taught. The persons going out these schools cannot practice
medicine. In reality, they are yet tolerated. These institutions are making
future gurus.
The witness also points out the role, sometimes dangerous, played by
the media.
(...)
2. Hearing of Mr. J-A. Fisch, president of the "Circle of Defense
of the Individual and the Family" (CDIF) in Luxembourg.
(...)
Sukyo Mahikari : the sect bought the Ansembourg castle (The Count Gaston
d'Ansembourg is an important member of the sect) for 39 million of Luxembourg
francs only. 10% of the monthly income of adepts are given to an account in Luxembourg.
According to the witness, the refuse to resort to traditional medicine.
The members are practising a kind of imposition of hands.
Father Luc, director of the secondary section of ISMA in Arlon, and
at least five professors are members of the sect.
(...)
10. Hearing of Mr D. Lefebre and D. De Groeve, representatives of
Sukyo Mahikari
a) Introduction by Mr Lefebre, director of the general assembly of
the non-profit making association and Mr De Groeve secretary-treasurer
and spokesman of the movement.
Mr Lefebre points out that Sukyo Mahikari is an organisation saying
that man, nature, earth, solar system and the universe do not exist by
chance, but have a common origin in a unique energy source : God, creator
of heaven and earth, Su God (meaning God Lord).
The creator makes everything appear with wise, love and will, i.e. with
the force of thought, the force of love and will. The man is his highest
work, at the contact surface between the visible reality and the invisible
one, at the balance point between the spiritual force and the material
force. Man carries this three characteristics in his being and his heart,
in his soul to take part to the creation, on heaven and earth. It is his
mission and his spiritual challenge : freely choosing in the truth, create
and develop harmonious love. In his free choice, man can yet take a central
position with as consequence that the others are subordinated to him. This
leads to the conflict, to the resistance, to hatred, to the war and to
murder. Many material means are developed to make his domination felt on
the others.
Personal life, as well as human history, show that there are a lot of
joy and sufferings, happiness and misfortunes. In the present phase of
creation, God Creator wants once again to reinforce in man the spiritual
force and inspiration and purify them to keep on building paradise on earth.
To do this, he allows man to transmit his power of creation or his concentrated
and intense divine light through hand palm. A session can last from 40
to 50 minutes. When the available time is lower, members only give light
to the front, seat of the interior force of man, also called third eye.
The two basic activities of the organisation are :
- give divine light as much as possible;
- thank God creator sincerely for all joys and pains we have in our
life. Because nothing is due to chance in the human existence. The difficulty
of life must be a stating point to go on evolving, in freedom and truth,
towards love and harmony.
The organisation of Sukyo Mahikari must in fact support this spiritual
mission in general. It is so subordinated to the mission of helping God
Creator to transmit the force of his light and his teachings to all those
who wish accept voluntarily to co-operate to his divine plan.
Mr De Groeve indicates that Sukyo Mahikari was born in 1959 in Japan.
According to article 3 of the statutes of the organisation (Belgian
Monitor, June 13 1996), the objectives of Sukyo Mahikari are similar in
the entire world and are fundamentally pacific, namely :
- the veneration of God, Creator of the universe and of mankind;
- spreading the teachings of his founder Kotama Okada and his successor,
Kouko Okada;
- guiding those interested in the application of these teachings for
their spiritual evolution and to achieve a harmonious and radiant civilisation
where to live in peace.
The world headquarters of the organisation is in Japan, where it benefits
from the status of religious organisation according to Japanese law.
There are also five continental centres. For Europe and Africa, the
common centre is now at the Castle of Ansembourg, in Luxembourg. From a
juridical point of view, it is an international association. The ASBL (non-profit
making association) made in Belgium in 1975 is also member of this international
organisation.
The accountancy of the ASBL has been put on a computer since 1996. It
was chosen to use a complete accountancy (according to the account system
in double part). The organisation is helped by a recognized accountant
office. It was also decided to make an external audit of the accountancy.
According to point D.1. of the internal statutes of Sukyo Mahikari A.S.B.L.
most running means of the Sukyo Mahikari organisation
are acquired worldly by free donations or offerings, by initiated members
and sympathisers. Even though these offerings have important spiritual
meaning and value, they are not compulsory.
It is asked to members a monthly contribution of 150 francs (100 francs
for students). On the base of figures from January to October 1996, the
centre of Schepdaal got an average of 166 francs by donations, which shows
that members gives spontaneously an amount higher than that demanded as
contribution.
However, you don't need to be a member of the association to be authorised
to go to one of the centres of Sukyo Mahikari. According to statistics,
is seems that two visitors out of three give an offering when visiting
the centre.
To become member of Sukyo Mahikari and follow the 3-day elementary initiation
course, it is asked only once a contribution of 5.500 francs (5.000 for
students). The member can follow this course as frequently as he wishes.
Any extra contribution is free. It is advises to those who wish to become
members of the organisation to follow first this course, without any obligation
or involvement.
There are several categories of offerings, corresponding to their destination.
Their amount is generally little important and seldom exceed 1.000 francs.
From 1993 to 1995, the income of the ASBL of the offerings (members
and non members) are globally estimated for Belgium between 17 and 20 millions
per year. During this period, some 850 persons (distributed in the 5 centers)
regularly gave their monthly contribution.
If you divide the total yearly amount only by the number of active members,
you have an amount of 21.765 francs per donator, per year. In comparison,
a person smoking a half pack of cigarettes per day would give 23.360 francs
per year.
On the organisational level, Mr Lefebre states that the spiritual organisation
of Sukyo Mahikari is guided now by the daughter of the founder, Mrs Keishu
Okada, who guarantees the basic philosophy of the
movement. The teachings are transmitted from Japan to the continental centers,
which then communicate them to the national centers (main and local).
The persons in charge in every centers are appointed by the Japanese
headquarters, on proposal of the country in question on the national level.
The persons in charge of the centers officially recognized by the association
(the main center of Schepdaal and the local centers of Antwerp-Berchem,
Bree, Houthalen and Verviers) are invited to respect and work in relation
with the philosophy of the movement, but they can decide on an autonomous
base of the practical organisation of their activities. Theses centers
are dependant on the organisation.
On the other hand, the persons who became members of the association
and so authorised to give light can freely organise their own meetings
at home.
They determine the number and the contains of them. The electricity and
heating costs are on participant or organiser's expenses., if no contribution
is scheduled. So there are different "circles of light". After
some years, some members may have less contact with the different official
centers.
The difficulties within the association are resolved by dialogue and
exchange of ideas. . Any member who wish it, even if he/she is a person in charge, may leave the movement without being disturbed
b) Questions
1) Organisation of the movement - Number of members
Mr. De Groeve states that all local centers in Belgium, Luxembourg and
the Netherlands are connected on the organisational level, to the main
center of Schepdaal-Dilbeek.
Now, the ASBL Sukyo Mahikari Belgium has four waged persons. The director
is paid by the main center, while the wages of the three others are paid
by the ASBL.
According to the witness, it is difficult to determine the number of
active members, because anyone is free to come and go and some do not pay
their monthly contribution on a regular base. The witness assesses to 800-850,
the number of persons who do regular offerings to the movement. In total,
there are however more donators.
According to Mr Lefebre, since the existence of the movement in Belgium,
some 4.000 to 5.000 persons have followed the elementary course.
You have to add to that amount a number of persons who followed this
course without obligation and never became active members of the organisation.
After some years, some persons have left the movement for different
reasons. Those who wonders what the movement can bring them abandon rapidly.
On the other hand, those who want to give light to others to help them
become stronger, will stay longer.
2) Localisation of the continental center of Europe and Africa -
The role played by Mr Vandenhende
In 1982 was founded the first European and African organisation for
the spiritual purification by God's light, international association with
his center at Tervuren (Belgian Monitor April 1 1982).
In 1983, the seat of the international association moved to Brussels.
When Mr Lefebre contacted the movement in 1985, Mr Vandenhende was director
of the Belgian ASBL and secretary-treasurer of the international association.
He also took part to the foundation of the ASBL Mahikari Luxembourg. He
resigned in 1988.
In January 1987, the Grand Castle of Ansembourg was bought directly
by the headquarters of Sukyo Mahikari in Japan; the Count of Ansembourg,
member of the movement, was no longer in grade of maintaining it.
Mr De Groeve adds that the gardens have been restored thanks to subsidies
given by the European Commission. this project being
chosen as a pilot project of preserving the European architectural heritage.
The expenses linked with the purchase of the land and buildings and with
their restoration were supported by the headquarters.
Contrary to what M. Lefebre thought in 1992-93, the State of Luxembourg
took no part in the restoration of the castle.
From 1987 on, the regional activities for Europe and Africa are increasingly
concentrating on Ansembourg, to the prejudice of the Belgian International
association which is still located in Brussels. On May 4 1992, the headquarters
of this association have been transferred to Schepdaal. Finally, on July
11 1996, he Belgian international association went to liquidation and all
assets and liabilities have been transferred to the new "International
Association Sukyo Mahikari" set up in Ansembourg on July 9 1996 according
to the low of Luxembourg. The Belgian ASBL is between the founders of the
new international association. .
In 1994, Mr. Sasaki become president of the international association.
He immediately decides to examine and finalise the law and financial aspects
of the organisation. On the Belgian level, it was then decided to make
an external audit of the ASBL accountancy.
In accordance with the regional Europe-Africa headquarters, questions
were also asked about the lax statute of the main Japanese headquarters,
responsible of the organisation and the designation of the Europe-Africa
direction.
On October 16 1986, it was decided to create a distinct commercial company,
LH. Yokoshuppan Europe SA (which became L.H. Europe SA) for the material
organisation of the movement (management of the buildings, publications,
congresses, etc.). The capital was first 1,5 millions francs, and has gone
to 3,5 millions francs today. This company, the headquarters of which are
in the Ansembourg castle, are under Sukyo Mahikari control.
3) The Organisation emblem
Mr Lefebre points out that this emblem is presented under the form of
a hexagonal star in which a cross is embedded. This symbol unites two opposite
force, the yin and the yang. When these two opposed forces are balanced,
God gives stability and prosperity on the mental, spiritual and physical
fields. According to Mahikari, the prosperous individual (in the material
sense) is the one who has sufficient financial means to wholly develop
itself as a person (thought, will, devotion) and who tends to harmony and
balance instead of feeling commiseration for himself only, hatred and blaming
the others. We couldn't think of promising to members the prosperity in
the traditional sense of the term.
4) Recruiting modes
Mr Lefebre states that recruiting is made on a by-word-of-mouth base.
Till Recently, and mainly in 1994, the witness has given a series of
conferences in tenth cities and towns in his region, with an audience of
15 - 20 people per meeting. Few people continued to go to the movement.
Each time, leaflets clearly identified the nature and the identity of the
movement.
Already in 1991-1993, such conferences were held in different towns
in Brussels and Antwerp. After the criticisms about Sukyo Mahikari, it
was decided to put a (temporary) end to this kind of activities.
Now, only conferences for those really interested are held twice a year
in some centres of the organisation.
Sukyo Mahikari has also taken part to alternative exhibitions. This
allowed the creation of a small core in Gent, but these activities were
abandoned, the movement thinks it was not the best way to transmit its
philosophy.
Mr De Groeve adds there is no selection criteria for a socio-economic
or social point of view within the organisation. All person who, being
properly prepared, wants to get involved is welcome.
Most members come into contact with Sukyo Mahikari via their close environment.
The witness, for example, heard of the movement via the wife of his doctor.
Mr Lefebre also says that all social categories, all age groups and
all kind of training are present within the movement.
5) The basic initiation
In answer to the question of how it is possible that the initiated are
already in grade of transmitting the Light after only three days of course,
Mr Lefebre points out that the creating energy, the divine light, the initiated
can transmit by the palm, is transmitted to the them directly by God thanks
to omitama, a kind of medal attached to a necklace they carry around their
neck. and which functions as an antenna to pick up vibrations.
Candidates are advised to attend the elementary course, without obligation.
If they wish to become member, they give only once a contribution of 5.500
francs (5.000 for students).
6) Does Sukyo Mahikari have a hierarchical structure?
Mr De Groeve says that there are also two other initiation levels (medium
and higher). The different levels correspond to the degree of involvement
of the member within the organisation. Of course, for responsibility positions,
people from the higher course are called, as often as possible.
The medium course lasts four days and is organised in the regional Europe-Africa
headquarters. A contribution of 17.000 francs is asked.
The higher course is held in Japan and costs 70.000 yen, 23.000 francs.
7) Access to cult places
Mr De Groeve says that, according to article A2 of the internal statutes
of Sukyo Mahikari ASBL , Sukyo Mahikari centers are accessible to all who, respecting
the particular aspect of these places, wish sincerely to help other people,
work to raise their own soul and improve the world and our society. Also,
everyone may leave the association without restraints.
When asked why, according to article A5, the access of the Sukyo Mahikari
centers can be refused to any person who is not in order with the laws
in our country, Mr De Groeve answers that the statutes aims at informing
members of their rights and obligations, and assuring some protection of
the organisation from the external world. One of the basic value in the
Sukyo Mahikari teachings is that the citizen must respect the low of his/her
country. Of course, the association gives the possibility to everyone to
know the activities of the movement and does not control systematically
the identity documents of the visitors. Yet, it is obvious that persons
who persist not respecting the law can make prejudice to the movement.
Mr Lefebre adds that the association wishes that its members has at
least a valid residence permit.
8) Use of voluntary staff
One of the main elements of the philosophy of the movement is the gratitude
expressed to God by the offering and by voluntary work. In this context,
it is normal that a relatively high number of voluntary people make some
tasks in the different centers : welcoming the participants, maintenance
of the buildings and gardens. The persons in charge of four local centers
are also voluntary people. They generally have a professional work. Some
are pensioned. There is no community life within the movement.
9) The art of Mahikari : medical practices of the movement
According to article B2 of the internal statutes of Sukyo Mahikari ASBL,
the art of Mahikari is not a healing art. So we cannot make a diagnose
or go against it. We can leave everybody free
in its choice about the medical cure.
Yet, in a document of the movement (What is Mahikari?), in a paragraph
entitled : who can give light?, it is stated that : giving light through
the art of Mahikari seems to be the most efficient method to overcome the
psychological disorders, depressions, nevroses, mental troubles, because
it reaches the source of these disorders going back to the cause, the origin
of the illness. The physical can also be relieved by the irradiation of
the True Light in different points of the body. The extent of the problems
which can be solved, from minor ones such as cuts burns to most serious
ones such as hepatitis, chronic hypertension, diabetes, asthma, heart,
liver and stomach diseases is widespread.
In face of this contradiction, Mr De Groeve says that this leaflet,
written in 1981, is a first local initiative which is no longer used today
and that the organisation in 1988 has built the Yoko clinic in Takayama
in relation with the most modern medical norms.
About the hypothetical return of investment of this little clinic of
19 beds, but equipped with very sophisticated and very complete appliances,
the witness says that the financial means were provided by the Sukyo Mahikari
organisation and are mainly coming from offerings.
The organisation wish to invest in pilot projects privileging the link
between the spiritual element and traditional medicine. This clinic mainly
works as a polyclinic.
Mr Lefebre adds it is a project initiated by the founder of the movement.
Mr De Groeve points out that in the early 60s, the founder of the movement
has focused on the over consumption of drugs, at a moment when the people
believes blindly in the benefits of all these products. Now everybody agrees
on this subject.
The art of Mahikari is a daily spiritual purification technique, but
it does not aim at replacing medicine. The internal statutes of the association
advise to person with serious physical and mental trouble to consult a
doctor.
Mr Lefebre insists on the fact that the art of Mahikari is a spiritual
purification art. After some time though, this concept has lost of its
precision and people suffering from heavy mental and physical problems
have finally thought that Mahikari was synonym of healing.
In man, every physical and mental trouble is generally the result of
a spiritual unbalance. We can thus act positively on the mental and physical
health of somebody by restoring, purifying and reinforcing his/her spiritual
link with God.
According to Mahikari, as man has been created by God, nothing in his
existence happens by chance. In this context, he must consider the difficulties
of life (relational problems, divorce, alcoholism, serious diseases,...)
as a starting point and tries to evolve and determine what the sense of
this suffering is. There is no need commiserating on oneself or blaming
the other and trying to get revenge. It is better to try to accept the
inevitable and modify its own behaviour.
Mahikari does not refuse traditional medicine, but asks for a very selective
use of drugs. So, such phenomena as nose discharges, suffering, diarrhoea,
fever, mucus evacuation, spots which allow to purify human body from toxins,
are not to be immediately fought with chemicals. It is possible, according
to the witness, to diminish a high body temperature by giving light to
the patient. A too fast intake of drugs diminishes the physical resistance.
The witness says that the diagnose of a doctor is always taken into
account.
(...)
They admit that former texts can in fact seem aggressive and without
nuance against medicine you have not attended courses. They points out
that, in some cases in which medicine is unsuccessful, the patient has
succeeded in overcoming his illness thanks to giving light, which fortified
his spiritual resistance.
When asked if it is exact that Sukyo Mahikari claims to heal serious
illness, such as cancer by its only spiritual practices, Mr Lefebre answers
that the more serious is the illness, the more important it is to use different
methods simultaneously. So, patients suffering from a cancer in the terminal
stage have finished their life without suffering (without taking drugs),
under medical assistance, receiving light. This would not prevent a patient
who wishes to resort to traditional medicine from, for example, undergoing
a surgery absolutely freely.
(...)
The witnesses are then confronted to an extract of the teaching of Oshienushisama
(6 September 1987) in which it is said that the disappearance of cancerous
cells in a very short time is unthinkable for present medicine, but, often,
the "yokoshi" made this kind of experience, thanks to God's light.
It is for example mentioned two members and their son whose cancer of the
left knee disappeared thanks to the intensive transmission of Light.
When asked if such witnesses and so ambiguous texts do not risk to orientate
the choice of the ill persons who are in a very vulnerable position, Mr
Lefebre points out that this quotation must only be understood if in its
global context of the Mahikari teaching. The disappearance of the cancerous
cells has, according to him, been effectively stated by doctors. For other patients, the art of Mahikari cannot prevent
for fatal issue. We could not think of giving false hope to patients. What
is essential it the way they cope with the problem, the decease.
According to the witness, the persons who have a serious illness are
always followed by medical staff. No patient receives instructions inviting
him/her to abandon such a medical help, all the contrary.
(...)
11) Offerings and revenues of the movement
(...)
When asked if in establishing a closed link between offering and spirituality,
the organisation did not make a pressure on its members Mr
De Groeve answers that the notion of gratitude (as a child against its
parents) is central in the Mahikari's philosophy. This gratitude is expressed
namely by voluntary work or different kinds of offerings.
(...)
The offerings are normally done and classified on a daily base mentioning
the name of the donators and this for two reasons :
- the founder wanted by that way to insist on the respectful character
of the offering to God;
- such a list allows to justify for a fiscal and law point of view,
the provenance of the association funds.
(...)
This information is still recorded on a very fragmented base, as it
is made manually
(...)
12) Organisation of the succession
Mr Lefebre says that ten days after the death of the founder Kotama
Okada (also called Sukuinushisama), his adoptive daughter, Keishu Okada,
has succeeded in her father's activities.
This succession was however contested by the person in charge of the
material organisation of the movement. A trial followed and the material
assets of the organisation, excepted the buildings of the local communities,
were given to mandatories.
Keishu Okada has, continued the her father's mission and many members
go with her.
After the trial, in 1978, the movement whose name was Sekai Mahikari
Bunmei Kyodan, changed name to become : Sukyo Mahikari.
The judge made no sentence about the spiritual inheritage and decided
both parties were authorised to use the revelations and the written of
the founder.
(...)
14) Actions focused on the young people
Mr De Groeve explains that the activities organised for the young people
are similar to those of classical young movement. (...) The young people
work in concrete applications of Mahikari philosophy and ideals. They organise
monthly meetings. (...) They make activities in relation with the environment,
the biological agriculture, social themes, etc. Finally there are holidays
camps similar to those organised by young movements.
(...)
Ill. Information elements provided during in camera hearings
37) Sukyo Mahikari
According to a witness, it would be one of the most dangerous sectarian
organisation in our country.
This movement began to set up in Europe twenty years ago. The founder
"Sukuisushisama" visited our continent for the first time in
1973. Sukyo Mahikari developed with a high discretion, without making noise.
The movement adapt itself very easily in relation with the criticisms they
get (suppression of the streched arm salute, withdrawal of some documents,...).
(...)
There is also a cult of the ancestors, but according to a witness, this
would have as a main goal to keep the members in a fear state. They are
especially asked to change their mind and obey. Sukyo Mahikari tries to
reinforce the feeling of guilty of its adepts who must purify themselves
of the mistakes they made in previous lives. They are invited to work voluntarily
in the organisation in order to compensate their mistakes. In reality,
the group created a so-called problem in order to give it a solution.
According to two witnesses, the objectives of Sukyo Mahikari are the
lust for money and an expansionist will The movement also announce the
end of time. Su God will purify the earth by fire. When mankind is destroyed,
he will then create the new society of the 21st holy century. The survivors
will be the Mahikari who will lead the world.
According to a witness, Sukyo Mahikari is a very hierarchised group.
There is a very important Japanese staff and everything is decided by the
hierarchy any act, the member must ask the agreement of his/her direct
superior. The member must always obey and ask advise...
It seems to be a lot of movement among the leaders. So, when the daughter
of the founder, Keishu Okada, called "Oshienushisama", went in
Europe in 1993, many leaders were transferred to other centers.
(...)
Main facts attributed to the movement :
- The recruitment is generally done by ear and mouth. Members of the
group are recruiting within their family, their friend and relatives, etc.
There would be a recruiting table. it seems that the profile of recruited
persons would be that of vulnerable persons with sentimental or other problems.
(...) To "be promoted", members have to follow some teachings
(sometimes in a repeated manner) and recruit a minimum of two new members.
During the "seduction" period, the new members may keep their
own religion. The sect limits itself to generalities at the beginning not
to gainsay the other religions. Only after some time Sukyo Mahikari's thought
is imposed to members. So, in the third course, it is said that the Christ
did not die on the cross. Then they evolve to a purely "Mahikari"
conception. People become member unbeknownst to their family. The course
document may not be shown to anyone.
(...)
- the "art of Mahikari" : a witness says that this group
is replacing the traditional medical cure by imposing hands and soul purification
techniques.
- according to a witness, children also attend meetings. If a child is
not so enthusiastic, the movement is very careful and advises not to insist
too much.
- becoming member of this association causes a rupture with the family
environment when other members of the family don't wish to participate.
They are rejected.
- as indicated, two witnesses says the main goal of this association
is to collect money. One of them has blank receipts indicating members
are encouraged to collect money and do proselitism. To express their gratitude
to Su God, the members work voluntarily and/or give different kinds of
offerings (thank Su God for receiving light, participation to the building
of the big world temple, ...). These offerings are put in a big box in
the center of the place. The name of the member and the amount of the offering
are indicated. The members have also to put their name in a registry when
they go to the temple. More over, the purchase of books is also registered.
A witness says Sukyo Mahikari leaders take huge financial profits from
all these operations. The installation of the continental center for Europe
and Africa in Luxembourg, an important financial place, would be no chance
at all. .. According to a witness, the movement would give an average 4.9
millions francs per year to Japan and 670,000 francs to the Luxembourg
organisation.
- the celebrations organised once a year at the Castle of Ansembourg,
such as other gatherings, are framed by a young elite in uniform, the Mahikari
Tai who cares for the good development of the meeting with talky-walkies.
The Mahikari Tai are a young group who regularly discuss about teachings
and organise various activities. (...)
- a witness says he got no pressure when he left. Yet he was regularly
contacted by phone to ask him if he will come back and to give him the
dates and hours of the next meetings.
- When members expresses some doubts, they are said they don't work enough.
A witness says he/she knows a member who had to be confined in a psychiatric
hospital. According to him/her, Sukyo Mahikari teachings causes a destructuration
of the personality. He/she thinks that some members of his/her family have
become better thanks to the force of their faith in Su God, but, as to
him/her, the group presents an obvious danger on the mental side, because
the member is no long in grade to realise if something is going wrong.
The believe in "Mahikari" can modify his/her personality, vision
of the world to a point that he/she misses the situation completely. This
is mind control, a kind of totalitarism. So, according to the witness,
if the Mahikari doctrine was only hot air, all seems logical when you live
inside the group. It seems to be difficult to come back in our society
after being member of this group, because it a completely different world.
The members are mentally isolated from the rest of the world. The same
witness indicates he had to stay home at long after leaving the group to
be able "to rebuild him/herself, he/she laid in bed, watching television,
on the verge of suicide.
Part II
Here are some excerpts about Sukyo Mahikari.
B. International links between sects.
Pp 110-111
(...)
Some big international sects have European centers responsible of a
geographical area (Copenhague for Scientology, UK for The Family, Luxembourg
for Sukyo Mahikari).
(...)
Luxembourg is attracting some sectarian groups because of the facilities
they provide to transfer international funds (Scientology, Sukyo Mahikari,...).
(...)
C. Aspects of life within a sect.
P 155
1. Working within the sect.
a. It appears from a series of witnesses that some movements make work
their member for free of for a very low amount of money. Here are some
examples the Commission have found :
(...)
- Sukyo Mahikari who demands to its members to work for the center.
(...)
3. Medical treatment
P 160
a. Many sectarian groups choices alternative or soft medicine forms
and advice their members against traditional medicine or prevent them from
using it. For example :
(...)
- Sukyo Mahikari : healing by transmitting light and omitama;
(...)
D. Rupture with the environment
P. 166
1. Many witnesses declared that their partner, child or parent when
they joined the organisation caused a rupture with them. Examples :
(...)
- witnesses who lost contact with their partner, who went to live with
others members of Ex Deo Nascimur, Sukyo Mahikari, or within the community
applying R. Steiner's principles;
(...)
PP 176-177
9. It is clear that several harmful sectarian organisations are promoting
totalitarian ideas which may be considered as antidemocratic, that's we
can tell after examining the basic texts of the following movements : Ange
Albert, Raël, Franternité Blanche Universelle, Sukyo Mahikari,
Scientology, Nouvelle Acropole, Jehova's witnesses.
(...)
P. 180
Sukyo Mahikari insists on the fact that man is saturated with impurities
and must be purified by the light. The more you give, the more your purification
is complete.
Donations must also be given in sign of gratitude. Sukyo Mahikari teaches
the members they must be grateful for receiving light. By making donations,
they reinforce the holy link between God, oneself and the holy medal (omitama).
(...)
It appears from witnesses, publications and documents studied (by the
commission) that various groups are transferring abroad the product of
theirs activities (Opus Dei, L'Oeuvre, Scientology, Moon, La Famille, Sukyo
Mahikari). ("It is also considered as an abuse by the Commission in
pp. 187-189").
(...)
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