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Ômotos Mission På Esperanto

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Ômotos Mission På Esperanto Leif Nordenstorm Ômotos mission på esperanto En japansk ny religion i förändring från kiliastisk Maitreyaförväntan till religionsdialog ÔMOTOS MISSION PÅ ESPERANTO En japansk ny religion i förändring från kiliastisk Maitreyaförväntan till religionsdialog LEIF NORDENSTORM ESPERANTOFÖRLAGET ELDONA SOCIETO ESPERANTO 1 Ômotos mission på esperanto En japansk ny religion i förändring från kiliastisk Maitreyaförväntan till religionsdialog 2 3 LEIF NORDENSTORM TL, FK, VDM, Norrl. Ômotos mission på esperanto. En japansk ny religion i förändring från kiliastisk Maitreyaförväntan till religionsdialog Avhandling för teologie doktorsexamen framlagd vid Uppsala universitet 2002 ESPERANTOFÖRLAGET ELDONA SOCIETO ESPERANTO STOCKHOLM 2002 4 Akademisk avhandling som för avläggande av teologie doktorsexamen vid Uppsala Univesitet kommer att offentligen försvaras i Universitetet sal XI, onsdagen den 29 maj 2002, kl 10 fm. Fakultetsopponent: Prof. Michael Pye, Philipps-Universität Marburg ABSTRACT Nordenstorm, L. Ômotos mission på esperanto. En japansk ny religion i för- ändring från kiliastisk Maitreyaförväntan till religionsdialog. (The Ômoto- Mission in Esperanto. A Japanese new religion changing from chiliastic Ma- itreya-awaiting to religious dialogue.) Esperantoförlaget/Eldona Societo Esperanto. 214 pp. Stockholm. The Japanese new religion Ômoto was founded in 1892 by DEGUTI Nao. In 1922 and 1923 three Bahá’í-missionaries visited the co-founder DEGUTI Onisaburô. He was very impressed by their use of the international artificial language Esperanto. After that Ômoto accepts the idea that Esperanto is the best international language, much easier to learn than other languages. From 1923 many omotoists learn Esperanto. During the period 1925-1932 Ômoto had a mission in Paris. A few mis- sionaries published the paper Oomoto Internacia and travelled around Euro- pe. They used Esperanto and tried to found local clubs in Europe. Many Eu- ropean esperantists were interested in Ômoto, but only a few really understo- od its message that Japan had to have an important role in the world as a bridge between the materialist West and the spiritualist East. After severe persecutions by the Japanese government in 1935-1942, Ômoto continued to teach and use Esperanto in 1950, but now Ômoto doesn’t try to spread the religion itself around the world, but instead it should have a good influence, when it spreads its sacred writings, promotes art, the use of Esperanto and the idea of a world federation and dialogue between religions. Since 1997 Ômoto publishes its sacred writings in Esperanto-translation. Maitreya (jap. Miroku) is an important notion in the Ômoto-mission. Un- til 1953 DEGUTI Onisaburô, was often considered to be Maitreya; since 1954 one speaks about the good world, the Maitreya-world. Keywords: Ômoto, Esperanto, Maitreya, Miroku, Japanese new religions., Ômoto, esperanto, Maitreya, Miroku, japanska nya religioner. Leif Nordenstorm, Teologiska institutionen, Uppsala universitet, Box 1604, SE-751 46 UPPSALA, Sweden. © Texten samt fotona på sidan 48 och 49: Leif Nordenstorm. Övriga foton: Ômoto. ISBN 91-85288-26-8 Tryckt i Boden på Björns tryckeri. Distribution: Esperantoförlaget, Vikingagatan 24, S-113 42 Stockholm, Svedio; http://www.esperanto.se/eldona/index.html 5 Till Kajsa Nils Petter Karl Matilda Olof 6 7 Innehållsförteckning 1 INLEDNING 11 1.1 UTGÅNGSPUNKT 11 1.2 TIDIGARE FORSKNING OM ÔMOTO 12 1.2.1 Västerländsk forskning om rörelsens uppkomst, historia och lära 12 1.2.2 Forskning om Ômotos mission 13 1.2.3 Tidigare forskning om Ômotos mission på esperanto 14 1.3 UPPGIFT, AVGRÄNSNINGAR OCH METOD 15 1.3.1 Uppgift 15 1.3.2 Avgränsningar 16 1.3.3 Metodfrågor 16 1.4 KÄLLOR OCH KÄLLKRITIK 18 1.4.1 Heliga skrifter 18 1.4.1.1 Ômoto-sin’yu (7 volymer) 18 1.4.1.2 Reikai-monogatari (81 volymer i 83 böcker) 20 1.4.1.3 Miti-no-siori 22 1.4.1.4 Miti no hikari 22 1.4.2 Undervisande skrifter 23 1.4.3 Övriga skrifter 24 1.4.4 Källkritik 24 1.5 BAKGRUND 25 1.5.1 Religion i Japan 25 1.5.2 Ômotos historia 29 1.5.2.1 Ômotos tillkomst genom grundaren DEGUTI Nao (1837-1918) 29 1.5.2.2 Medgrundaren DEGUTI Onisaburôs uppväxt (1871-1898) 32 1.5.2.3 Grundaren DEGUTI Nao och medgrundaren DEGUTI Onisaburô (1898-1918) 33 1.5.2.4 Medgrundaren DEGUTI Onisaburô och den andra andliga ledaren DEGUTI Sumiko (1918-1948) 38 1.5.2.5 Den andra andliga ledaren DEGUTI Sumiko (1948-1952) 43 1.5.2.6 Den tredje andliga ledaren DEGUTI Naohi (1952-1990) 43 1.5.2.7 Den fjärde andliga ledaren DEGUTI Kiyoko (1991-2001) 45 1.5.2.8 Den femte andliga ledaren DEGUTI Kurenai (2001-) 45 1.5.2.9 Helgedomar 45 1.5.2.10 Riter och fester; prästerskap; medlemmar 48 1.5.2.11 Andra religioner: lära, kontakter och gemensam tillbedjan 52 1.5.2.12 Emblem 55 2 ÔMOTO OCH ESPERANTO 57 2.1 ESPERANTO, INTERNA IDEO OCH HOMARANISMO 57 2.2 ESPERANTO KOMMER TILL JAPAN 58 2.3 KITA IKKI OCH HATA SINZI 60 2.4 BAHÁ’ÍMISSIONÄRERNAS BESÖK 61 2.5 FRÅN ORD TILL HANDLING 62 2.6 I EUROPA 65 2.7 EFTER ANDRA VÄRLDSKRIGET OCH DET ANDRA ÔMOTO-MÅLET 66 2.8 GRAMMATISKA FRÅGOR OCH ANDRA PLANSPRÅK 68 2.9 SAMMANFATTNING 69 3 MISSIONSMETODER 71 3.1 UNIVERSALA HOMAMA ASOCIO 71 3.2 ÔMOTOS MISSION I EUROPA 1925-1932 75 3.3 MÄNNISKOKÄRLEKENS HUS 81 3.4 TIDSKRIFTER 83 3.4.1 Oomoto 83 3.4.2 Oomoto Internacia 84 3.5 LITTERATUR 84 3.6 INFORMATIONSMÖTEN VID ESPERANTOKONGRESSER 86 3.7 KONST 87 3.8 OMOTOISTER I VÄST 87 3.9 SAMMANFATTNING 89 4VÄRLDSBILD 91 8 4.1 JAPAN OCH VÄRLDEN 91 4.1.1 Situationen i Japan 91 4.1.2 Västerlandets materialism 93 4.1.3 Japans särskilda roll i världen 96 4.2 METAFYSISK VÄRLDSBILD 99 4.2.1 Ande, kropp och kraft; Izu och Mizu 100 4.2.2 De olika världarna 107 4.2.3 Ordsjälar och ordsjälsläran 113 4.3 SAMMANFATTNING 114 5GUDSBILD 117 5.1 GUDSBILDENS ÖVERGRIPANDE DRAG, ÔKUNITOKOTATI/AMENOMINAKANUSI OCH ÔMOTO-SUME- ÔMIKAMI 118 5.2 USITORA-NO-KONZIN ELLER KUNITOKOTATI 121 5.3 HITUZISARU, TOYOKUMONUNO, SUSANOO ELLER MIROKU/MAITREYA 125 5.4 ANDRA GUDAR 125 5.5 SAMMANFATTNING 127 6 MÄNNISKOSYN 129 6.1 GUDS SKAPELSE 129 6.2 ANDE OCH KROPP 129 6.3 MÄNSKLIGA TILLSTÅND 133 6.4 KAMIGAKARI 135 6.5 SAMMANFATTNING 136 7 FRÄLSNING OCH VÄRLDSFÖRÄNDRING 139 7.1 MÄNNISKANS FRÄLSNING 139 7.1.1 Tron och andra uttryck för gudstillvändhet 140 7.1.2 Meditationen tinkon-kisin och bön 143 7.1.3 Föreningen mellan Gud och människa 144 7.2 MÄNSKLIGHETENS FRÄLSNING I ÔMOTO OCH I DEN MATERIELLA VÄRLDEN 145 7.2.1 Guds rike i denna värld; Ômoto som förebild 145 7.2.2 Konst (lära) 150 7.2.3 Läran om andra religioner och gemensam tillbedjan 152 7.2.4 Fred och världsfederation 159 7.3 VÄRLDSFÖRÄNDRINGEN 161 7.3.1 Nedrivandet 161 7.3.2 Återuppbyggnaden, Maitreya och Maitreya-världen 164 7.4 SAMMANFATTNING 180 8 IKONOGRAFI 183 8.1 ÔMOTOS OCH ÔMOTOMISSIONENS IKONOGRAFI 183 8.2 SAMMANFATTNING 193 9 SLUTSATSER 195 10 RESUMO EN ESPERANTO 197 11 SUMMARY IN ENGLISH 203 12 EFTERSKRIFT 209 13 KÄLLOR OCH LITTERATUR 211 13.1 ICKE PUBLICERADE ARBETEN 211 13.2 PUBLICERADE ARBETEN 211 9 Förord Det är en Guds nåd att jag haft möjlighet att skriva den här avhandlingen. Vägen fram till färdig avhandling har varit lång och spännande. Många människor har under vägen varit ett ovärderligt stöd för mig. När jag berättar om hur min avhandling kommit till vill jag samtidigt tacka dessa. Som fjortonåring hittade jag en lärobok i esperanto på Kiruna stadsbibliotek. Jag blev snabbt fascinerad av ”världens lättaste språk” och om tanken att det skall vara ett ”allas andra språk”. Sedan jag lärt mig språket upptäckte jag snart att den japanska religionen Ômoto gav ut en tidning på esperanto. Som student i Uppsala hade jag förmånen att få vara med i gemenskapen Esperanto-Societo de Upsalo. (Uppsala kan för övrigt vara stolt över världens andra esperantoklubb startades just i Uppsala.) Sedan jag börjat studera religionshistoria skrev jag en uppsats om ”Heliga språk i religionernas världar”. Professor Jan Bergman uppmuntrade mig att söka in på forskarutbildning, vilket jag gjorde 1984. Forskarutbildningen genomgick jag parallellt med andra studier och arbete. Jag hade förmånen att få tentera litteraturkurserna för Jan Bergman. Jag minns honom för hans oerhörda engagemang, hans inställning att aldrig ta någonting för givet, utan att pröva alla möjliga hypoteser och för hans oerhörda respekt för alla religioner. Sedan jag gift mig och jag och min hustru fått vårt första barn insåg jag att jag inte under den närmaste tiden skulle ha möjlighet att skriva någon doktorsavhandling. Jag skrev därför - under Jan Bergmans ledning - licentiatavhandlingen ”Dödande av människor vid begravningar. Fornskandinaviskt begravningsritual i komparativ belysning.” Den var klar 1991 och publicerades i förkortad form i Fornvännen 1994. Under 1990-talet släppte jag aldrig helt och hållet tanken på att skriva en doktors- avhandling. Flera av mina vänner lät mig inte heller glömma bort avhandlingsplanerna, eftersom de i tid och otid frågade när avhandlingen skulle bli klar. Någon gång 1999 började jag att tänka tanken att skriva om Ômoto och denna religions mission på esperanto. Eftersom professor Jan Bergman pensionerats och tyvärr avlidit snart efter detta, tog jag kontakt med professor Peter Schalk, som dessutom i egenskap av buddhism- och sydasienkännare låg närmast till att handleda ett avhandlingsarbete om Ômoto. Peter Schalk har redan från min första telefonkontakt varit uppmuntrande och entusiastisk. Hans djupa kunskap och varma humor har ständigt inspirerat mig. Under hösten 2000 behövde jag ta ledigt en tid från mitt ordinarie arbete för att lägga grunden för avhandlingen.
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