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     It is fair to say that people nowadays are under the spell of the magic trick that is academic theory. Anything is believed unconditionally when represented as academic theory. This phenomenon can be said to be absolute. But academic theory is not absolute as it is constantly changing. For example, for a very long time theory held that tuberculosis was genetic, but recently theory says that it is not. The same goes for leprosy. Nowadays, the cause of Japanese encephalitis is said to be through the medium of flies, but we guarantee that sometime in the not too distant future, the discovery will be made that this theory is in error. At one time, sunlight was a popular treatment for tuberculosis, but nowadays sunbathing has come to be seen as detrimental. It seems that the controversy over whether cold or heat is advisable for treatment of conditions such as appendicitis has not been indisputably determined yet. In the same way for pharmaceuticals, from cepharathine, the miracle drug for tuberculosis, to penicillin, and recently streptomycin, all have become popular only to fade away.
     As can be seen just from the several examples above, the academic theories embodied in medical science are like trends in the clothing industry. Continually they go in and out of fashion. Thus, nothing is absolute. If this phenomenon was taken to be part of the process of progress, then that would be it, but supposing that these phenomena are only stages in progress, to the extent that human life is concerned, the human being, unlike fashion, that becomes a sacrifice to medical science is only a guinea pig that is to be pitied.
     Seen in this light, there is a problem in that contemporary people ascribe more importance to academic theory than results. Interesting is the following phenomenon. There are often those people who understand that Johrei heals but are not inclined to receive Johrei unless they first have an explanation presented in an academic manner. There is no reason for such behavior other than that these individuals have succumbed to the magic of academic theory. Explaining Johrei within the current limits of academic theory is extremely difficult because the true theory of Johrei is more than a century ahead of its time, so contemporary people find the explanation incomprehensible. Because the situation is as if an elementary school pupil were to listen to a university lecture, in order to save as many as possible, contemporary people must take as first principle the importance of results and academic theory as secondary.
     In regards to the preceding, I do believe that the following excerpt from Tetsuya Hashimoto’s recent book, Why Communism Is Bad, will be helpful.

“Contemporary Medical Science and Marx
     I have previously written a piece also titled ‘Contemporary Medical Science and Marxism’ about contemporary medical science and Marxism in which I attempted a comparison of the similarity of the fallacies of Marx who wrote Das Kapital and that of contemporary medical scientists. For example, contemporary medical scientists do much research on the symptoms of sicknesses. What is the shape of tubercular bacilli? When bacilli multiply, how do they invade the lungs? What is it that is exposed in an x-ray? What is diabetes? What about ulcers? Indeed, medical scientists investigate sickness and disease in great detail. They also research earnestly and meticulously as to how drugs and pharmaceuticals should be administered for each disease.
     However much knowledge medical scientists may possess, as long as that knowledge concerns the research of diseases that have already appeared, an era when human beings have no disease whatsoever will never come. If the desire is to make human beings truly free from diseases, medical scientists should focus on studying human beings before they suffered from diseases, seeking to understand the principles by which human beings do not contract diseases, and then teach these principles to all.
     Marx scientifically studied that such as produced goods, capital, labor, currency, and surplus value, and he also pointed out in great detail the irrational aspects of the society of his times which is the same as the most scientific and minute research that contemporary medical scientists conduct on the symptoms of disease on the human body. Both pursuits of knowledge are trivial and unrewarding.
     If Marx had truly lamented the aspects of the society he described, he should have ceased his research of the aspects of society that had already taken form—the symptoms, and taught how to change human determination toward a correct view of the universe, the world, and human beings in order to halt the causes of the aspects of society which were currently appearing.
     If it is as the Buddhists say, that the three worlds are a manifestation of spirit, then, if the attitude of the spirit of human beings changes, then the essence of the goods and products, capital, labor, currency, and such that Marx saw through his eyes should also change, because then the social aspects that Marx saw with his eyes would clearly be reformed. Actually among the business and enterprise leaders of our times not inconsiderable are those in various regions who are beginning to demonstrate the fruits of efforts to show a cooperative effort of capital and labor in a form not even imagined by Marx that aims for service to society in which profit is not the main motive (refer to my work, Jinsei o Rakkan Subeshi [Life Should Be Viewed Optimistically]). My argument that if the attitude of the spirit of human beings changes, the accompanying social aspects of society will also change is demonstrated.
     Marx did not perceive this relationship so he shared the same illusion as those contemporary medical scientists researching disease who cannot stop the source of disease.”

“Gakuri no Majutsu,” originally published in Chijōtengoku, Issue 10, November 20, 1949, was reprinted while Meishu-sama still alive in the essays anthology for ministers Goshinsho: Shūkyōhen (Divine Writings: Volume on Religion), page 306, March 25, 1954. Although no translations are known to exist, “Gakuri no Majutsu” was also reprinted in the anthology Igaku Kankei Goronbun Shū (Collected Essays on Medical Science) that did enjoy a limited circulation. Igaku Kankei Goronbun Shū contains no publication data, but internal evidence suggests that its editing stopped several months preceding Meishu-sama’s Ascension. Furthermore, since the book lacks publication data, whether the volume had Meishu-sama’s imprimatur or not is unknown, so details concerning this volume are probably impossible to research.