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     It may be thought peculiar to say that even in religions there are those which are living as well as those which are dead, but let me address this topic. A living religion is one that deals directly with the issues of actual daily living, and a dead religion is its opposite. Even though it cannot be said definitely that among the many of today’s religions in the world there are none which deal with the specific issues, the situation is that there are very few. Of course, their teachings are all well formed and enunciated, but as far as enlightening people today, it is lamentable that hope cannot be placed on them. There is no doubt that hundreds and thousands of years ago in the times in which these religions came about their teachings were appropriate with considerable power to enlighten, but afterwards, times change and as time passes, the power of the teachings gradually weakens to the point we see them today as all are aware. This is inevitable as a natural course of development and is not limited to religion. This process occurs in all things, and it is only religion that is behind in development.
     In the intervening years, however, are born various new religions which are in line with the age and are true for all nations. But even so, there are very few that have the power to overwhelm the existing religions, and it is common that many new religions just disappear. Religions that have appeared in Japan in the early modern age that even now maintain vigor are probably only the Nichiren sects and Tenrikyo. The preceding describes the general changes in religion, but putting that aside, what I wish to discuss is the situation of religions today.
     It is well known that the development of material scientific culture since the eighteenth century has been a great threat to religion, and it is a fact which cannot be disputed that the decline in religion we see today is due to this threat. Thus, material science commands the human heart and mind, and the population will have nothing to do with anything that does not involve science. That in itself would be tolerable, but because of this attitude, the situation now is that atheism has appeared and the decline in morality shows no end in sight. The society of the nation-state has become chaotic, turning into the world of living hell of the present. For religions of old, the teachings of their founders from hundreds and thousands of years ago have become an established public stance, and although they strive to put their teachings which have been polished over the ages into something that can be used for growth, because the time these teachings appeared was so long ago, they have lost their power to persuade and prevail. Frankly speaking, these teachings exist only as curios and antiques that have lost practicability, although during their times, there is no doubt that they were indeed treated as pieces of art of great quality. Nowadays, however, their value is probably only as objects of cultural importance. Among the New Religions of today, there are some that are able to attract new members by decorating themselves solemnly with important cultural objects, but these should have life for only a certain period. These religions are passed up by the marvelous progress of culture and have become left far behind. To put it in figurative terms, these religions are of no value, as if bringing out ox carts and palanquins to the age of today that enjoys airplanes, automobiles, and wireless communication.
     At this point I cannot as always help singing my own praises, but as is known, World Messianity respects history as history, but we are not bound to it, and we advance with our own policies based on God’s will. Furthermore, as a newly born religion, the fresh blood of youth flows through our veins. Of the projects we are now conducting, from the revolutions in medicine and agriculture to pointing out all cultural errors, we are guiding the spirit of the philosophy for a new culture. One specific instance of our guidance is the construction of the models of an earthly paradise and an art museum. These are only the first steps, but the purpose of their construction is naturally to provide sacred grounds where sullied and fatigued souls may rest and that, at the same time, offer, in contrast to the vulgar and coarse amusements of today, sustenance for raising human sentiments.
     As can be seen from the preceding, the role of World Messianity in the divine economy is twofold: on an individual level, to contribute to the making healthy of that such as the physical body, financial conditions, and thought. On a wider level, we aim to construct a brilliant world without anxiety. Recently, these goals have finally come to be recognized and treated as topics for discussion by public intellectuals, a source of great joy. At present, activities are on a small scale but at the dawn of when activities grow to a global scale, the concept of an ideal world full of peace and good fortune will have come forth from Japan. I declare that this is not a dream. These goals and activities of World Messianity are indeed the characteristics of a truly living religion. What I find particularly regrettable is that nowadays the view toward New Religions is indifferent and quite contemptuous, especially among those of the intelligentsia. It is regrettably distressing that there is a tendency among members of the general public, being hesitant and cautious, to be quite afraid of even coming into contact with World Messianity.
     This attitude, however, is not unreasonable. Among the older, established religions, the number of believers is great but the level of cultivation is low with foolish individuals constituting the major portion. Even within the New Religions, there is a considerable number where individuals of words and action are so eccentric as to warrant turning away, that contain many superstitious elements, and which are painful to watch through the eyes of common sense. These people and organizations will last for only a certain period of time, so I urge such persons to consider their positions. Opposite to these persons are those religious scholars who can rework and revive the teachings of the saints of old, enlightened ones, founders, and such, and form them with suitable clothing into that which fits the new age. From the surface, such workings appear to be progressive and acceptable to the intelligentsia, but there are doubts as to whether these will be useful in practical terms. It is in this context that I recall the pragmatism as expounded by the well-known American philosopher William James. In ideograms, pragmatism can be expressed as “philosophy-action-ism,” but I would like to change this to “religion-action-ism.”

“A Living Religion,” Foundation of Paradise, 1984, page 8, page 421. The page 8 version which appears in the main volume of Foundation of Paradise abridges the contents of “Ikite Iru Shūkyō” by half. The page 421 version which appears in a pamphlet attached to the volume is a complete translation.