Great Construction
Foreword (Journal of Religious Persecution)
This journal is an account of what I experienced beginning on May 8, 1950, and ending on July 12 of the same year. I have no interest in trying to influence to my advantage the judicial proceedings that are now being conducted against me. I write this down as soon as possible only because I am afraid my memory may start to fade. This experience has been very valuable for me, and I have been keenly made aware that those living in society at present must understand that the slightest bit of carelessness or failure of understanding can lead to unexpected calamity due to ignorance of the law. From my deep concern that this be known by as many as possible I write this journal. Furthermore, I would like to request that the authorities improve many aspects of the country’s judicial system and its administration in order to create as democratic Japan as possible. That such is perceived from this journal is my resolute desire.
What I have learned from the twenty-two days of my experience, that is, how undemocratic are the procedures of the police and prosecutors, is largely unknown by the general public. Probably countless will be the number of innocent citizens who meet with calamity and suffer. We who have learned of this fact cannot help but try to save citizens from such a fate. No matter how admirable a constitution may be implemented, if it is not administered in a seemly manner, the democratic system gained by the population will be trampled in the mud. I cannot contain my current fear that many do not awaken to this problem, so I frankly share my own story. We are not legal professionals, but the official position of the law should be to encourage good, punish evil, create a good society, and bring happiness to the greatest amount of people. I do believe that such should be the fundamental basis for the implementation of the laws.
Consequently, the conclusion I have reached from a minute examination of what I experienced in the present case is that what happened to me contradicts, is opposite to the judicial principles enumerated above. As is well known, I am a man of religion, and it goes without saying that religion aims for the realization of a better society and humanity, the encouragement of good, the punishment of evil, and the creation an ideal world.
Thus, as much as we may be devoted to these religious goals and at the same time participate in a liberal democracy, I would hope that those involved in the administration of the law should understand these points, and if they do not, awaken to their error, correct their understanding, and work toward this goal. I would be more than happy if my account could be of some help as reference material for such a purpose. Having said that, reflecting back, through this incident I am overwhelmed by the sense of responsibility for letting the management of our affairs get so out of hand and for my carelessness in guidance. If it had not been for this incident, if the carelessness had continued without being discovered, it would have sown the seeds for many kinds of calamities, so I believe that a major disaster has been avoided by a minor disaster. I believe God has conferred upon us a great blessing of rectification by stirring the authorities to action, and when I look at our present sufferings as nothing else but the whip of God’s love, I am simply filled with emotion and gratitude. I also express my deep appreciation for the labor of the authorities who have had the burden of wielding the whip.
I have titled this work Journal of Religious Persecution, but this title may not actually reflect the reality. That is because, whether Christ, Nichiren, Honen, Shinran, or, closer to our times, the Foundress of Tenrikyo, in spite of not being in an age with a legal system such as ours, their experiences are referred to as hōnan or “legal difficulties” (persecution), but the meaning of “legal” or “law” was not that of today; it is a word derived from Buddhism. At first, Buddhism was called buppō (“Buddha Law”), and only changed to bukkyō (“Buddha Teaching”) much later, so in this sense, that such as Christ experienced should rightly be called junan (“receiving difficulties” or “ordeals”).
Thus, my present case has nothing to do with religion, and since the primary issue is merely an issue of tax evasion, it is more appropriate to call it hōritsunan (“legal difficulties”) rather than hōnan (“religious persecution”). In comparison, Miki Nakayama, Foundress of Tenrikyo, was imprisoned more than ten times. In spite of which, Tenrikyo today shows much vitality which demonstrates that religious persecution naturally accompanies religions and that the true value of the religion comes after heavy pressure from the authorities. Rather than a setback, it reveals that eventually society will recognize that religion.
There is one important item to mention as regards the purpose of this volume. As all know, this incident was particularly featured in all the newspapers, but a reading of these articles shows that all were filled with much rubbish, and as society has been greatly misled, I believe some sort of explanation is necessary. As we are individuals of religion, embodying God’s will and devoted to the sacred task of world salvation, I want to give my side of the story and use this opportunity to make a clean sweep of the dark clouds of misunderstandings. In this sense, I cannot stop hoping that our sincerity will be considered and that an impartial evaluation of the reality of this religious persecution can be provided.
August 1950
Author
Journal of Religious Persecution, page 1, October 30, 1950
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translated by cynndd
“Hashigaki” appeared as the first piece in the Sekai Meshiya Kyō publication Hōnan Shuki (Journal of Religious Persecution), October 30, 1950, and was never anthologized or reprinted while Meishu-sama was alive, nor has it ever, as far as is known, ever appeared in translation.