Discipleship

     Meishu-sama constantly speaks of his “disciples.” At meetings or on other occasions, we frequently hear this reference, but exactly who is Meishu-sama referring to at these times?
     One could be justified in saying that on these occasions, Meishu-sama is referring to those who have received the sacred focal point that was written directly by him and who are now working to save others. In this case, would it be no mistake to go so far as to call disciple, a member like me who is on the lowest level of all? The questions of what is a disciple and what is a master that keep going through my mind are far removed from the present position of Meishu-sama in relation to the membership.
     The person who teaches is the master, the teacher, and those who receive the teaching are the disciples, followers, or these days, students, and we need do no more than explain discipleship in terms of the teacher-student relationship of today, but this is a mutual interchange, of directly giving and receiving academic learning or practical techniques. From the viewpoint of the disciple who receives the instruction, there are, however, many instances where that which is received may not come directly by and still may surpass what comes by mouth or by example.
     One instance of this is how a person’s way of looking at life, people, and society may be cultivated from the influence of a piece of literature and it often happens that this influence extends to the written style of the work as well. In the field of art there are times when the master is only a person who imparts to the disciple the basics of the craft and supports the encouragement of native talent. After a certain period of time, the disciple will have learned directly from the master’s many achievements and will go on to pour individual blood and toil into the expression of personal talent. We cannot deny that among the achievements and masterpieces that remain to us today are these very masters as well.
     At present, when the use of language is so chaotic, the word “teacher” (sensei) is used in the same meaning as “master,” but in the case of the master what is imparted to a disciple are not only academic matters and techniques but spiritual elements as well, with the infusion of the master’s own soul, bringing a strictness that polishes the disciple’s will, and touches an inner part of the soul above even that of the master in order to cultivate the total character of the disciple. People develop their own consciousness and follow their own individual path, but however they turn out depends on whether they have been guided by a good master or have just ended up with an ordinary one. Especially so in the case of something as important in life as religion, where it is an essential condition that the disciple be connected to a good master in order to form a true and profound faith. What kind of person makes a good master? Without delving deeply into this issue here, I would like to make some observations from the standpoint of our contemporary society in general.
      A master is an athlete who is continually running ahead of the disciple. The disciple sets sights on the athlete, the master, running in front and works hard, always seeking to make better time. Blessed with natural aptitude, the gifted junior will surpass the master and set new records upon the accumulation of unremitting efforts. The disciple seeks to be known as having surpassed the master. From a wider, social perspective, this is the very advancement of human society based on the efforts of predecessors and upon the accumulation of knowledge. The master looks with satisfaction on the growth of the disciple who has surpassed the master’s own development and feels joy that the disciple has added something new to the master’s achievements and this in turn renews the disciple’s appreciation towards the master. This same process can be seen in the development of academic learning and technology, which has been born from a constant repetition since ancient times until the present, and is the path of growth that will continue forever into the future. The relationship between the master and disciple is a never-changing process of transmigration.
     After I joined the church and had come to know without a doubt that Meishu-sama is the agent of God, I was a bit dissatisfied in calling Meishu-sama, “Great Teacher” (Daisensei). When the organization’s name was changed and the name World Messianity, announced, and we were told that hitherto he whom members had called “Great Teacher” would now be referred to and called “Meishu-sama” (Enlightened Leader), I felt an inexpressible satisfaction. That is because to call Meishu-sama “a master” is not enough. Even the case where a prodigy has shown though constant study and work that the great achievement of having surpassed a master could be accomplished, the word “master” does not apply to Meishu-sama. When his name was changed from “Great Teacher,” there were some people who wanted to use the title “Great Master” (Daishi), and this suggestion was even carried in the church periodicals at the time. From its normal usage, however, “Great Master” is the title bestowed upon a great Buddhist priest by the imperial court. The title was given to personages such as Kukai and Saicho, but the title is not appropriate for Meishu-sama who differs fundamentally from such priests. Meishu-sama is on a level greatly above even the two great holy men, Jesus and Sakyamuni. If a Great Master is a person with talent or gifts who has persevered to develop natural ability, then Meishu-sama’s level cannot even be approached.
     Shinran was a priest who literally speaking surpassed his master, Honen. Shinran called Honen the Master’s priest and it is an expression replete with filial affection. Shakyamuni did call himself Buddha, but in later years the Buddha called himself not only Shakyamuni but also changed to calling himself “the person who had attained wisdom.”
     Nowadays, when you read the Buddhist sutras, you will see that when Shakyamuni’s disciples asked their master a question, they addressed him as “Honored One” (Sezon), a word that members of World Messianity know profoundly well from reciting the Zengen Sanji. The feeling of awe and respect, together with the profound love as for a father, is beautifully expressed in the phrase “Honored One.” Jesus had his disciples call him “rabbi,” or “teacher.” Even for a relationship between one such as Jesus and his disciples, the term “rabbi” is not appropriate, I believe, but over two thousands years ago, in a culture whose vocabulary was not as rich as that of Japan’s, there was probably no other title to use. This usage was given as proof that Jesus was the child of God, and so was revered as the Christ, and from those times, the title Christ has been considered synonymous with the name Jesus.
     According to custom, we use the title Meishu-sama these days, but no matter how much I correct my her, my wife refers to him only as “Meshiya-sama” ( Messiah). This is probably only natural for someone unable to move who can now walk normally, and I myself want to call Meishu-sama, “Messiah.” Even as Meishu-sama considers it natural that his followers call him Meishu-sama, if we think of how Jesus’s disciples and followers revered him as Christ, I believe it is most appropriate to call Messiah someone with such a great everlasting character as Meishu-sama. I do not doubt that members of the general public will take up my suggestion in the future. I imagine the name Meshiya-sama will be taken up by society in general when his own disciples recognize Meshiya-sama, enveloped in divinity, not as a teacher, not a master, but as like the revered orb in the heavens. Those followers who have been with Meishu-sama since before the name of the organization was World Messianity, in the period when it was purification therapy, could be called “disciples,” and it would be most appropriate. If I were asked within the limited, narrow sphere I am familiar with to name Meishu-sama’s “disciples,” I would give names such as Shibui Sosai, the late Nakajima Issai, and Inoue Motokichi who could be permitted to call themselves disciples of Meishu-sama.
     Nowadays, if we were to interpret the word “disciple” in a wider sense and call everyone who is helping to save others, disciples, it is a great achievement that in no other era has one had so many disciples. Meishu-sama is indeed great. When we look to the future to see how the number of his disciples will grow to the millions, one cannot help but thinking of them not as disciples but as members.
     Those disciples of Meshiya-sama, those who call themselves and are aware of themselves as disciples of the Messiah, are those from among the members who have developed to the level of apostle, who possess together on all levels character, discernment, and healing power. Our true master is divine on a level way above the most excellent master, and members of World Messianity who can revere the divine as master will want to become apostles of God, disciples of Meshiya-sama revered by all peoples.

This essay would ordinarily be taken as nothing more than hagiography noteworthy because it was written and published by a follower while Meishu-sama was still alive except for the fact that this article most probably generated the response written by Meishu-sama himself and titled “Watashi no Meishô ni Tsuite” (“My Names”) that was carried in Eikô, Issue 121, September 12, 1951. Someone somewhere may have made a record of or have researched which particular essay Mr. Yumiji Hongo wrote that led Meishu-sama to “add a few words” to the subject, but based on what has been published, it seems most likely that Meishu-sama was referring to this essay by Mr. Hongo when he wrote “Watashi no Meishô ni Tsuite” (“My Names”), which is carried on this site under essays by Meishu-sama.