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     As usual, as if they have only one idea, journalists have decided that without exception all new religions are superstitious and malign. They say impertinent things like “Taking advantage of the chaos in society after the war, superstitious and cult religions mislead the people.” Journalists do not go on to mention why this phenomenon may be occurring and make no effort to investigate. Since new religions are all lumped together as cults and conclusions are reached only on the basis of rumors floating among the public and of personal opinions, one can only be exasperated by their simplistic way of thinking. Therefore, as one of our duties as citizens, we keenly feel the need to enlighten society as well as these poor journalists.
     In the face of these assertions, we ourselves in general do not try to deny their attitude. That is because their fundamental concepts are seen through the filter of materialism. Of course anything that cannot be viewed through the eyes is judged to be superstition, and we of course would probably say something similar if we had the same outlook. But, if unseeable existences were to be denied, what would become of the world? The result of such materialism would be tremendous. It would mean that human sentiment as well as human love as well as the relationships among siblings would be viewed and handled on the basis of profit and loss, so that society would most likely become cold like a stone jail. Even materialists would not wish for such a world. In which case, their way of thinking is incomplete and unsatisfactory, without any redeeming features.
     When we objectively view actual aspects of the world, rather unexpected is the fact that superstitions are most prevalent in the intellectual classes which have received higher education. In the past I saw a chart on which were listed the varieties of superstitions in the nations of the world. It was the country in which scientific education has been most implemented, Germany, that had the most superstitions. What is to be noted here is that superstition is directly proportional to materialistically based science. The cause of this phenomenon is, from where we stand, that materialistic education has been beaten into people for so long, and since logic and reasoning are the basis for materialistic education, once students leave school and enter society, there are so many matters and affairs where reality does not accord with logic, that most former students fall into skepticism. Of course, that is because the more human-based logic and reasoning is pursued, the worse the results.
     It is at this point that clever individuals ponder their situation. They start to think that they should study matters and affairs, that is, society anew. There is no school for this kind of learning, so study is started on their own. The quick ones take several years but those not so clever may take several decades. What is undertaken here could be called a second stage of learning. Although they had studied the first stage, the second stage is exactly the opposite, but because it is practical and has certainty, it is applicable in society, and their matters and affairs go smoothly. The individual who excels becomes a PhD of a learning called “society.” These individuals after much hardship become able to distinguish the sour from the sweet, but the hardships take so long that most have already reached the elderly stages of life and end their lives as ordinary people just on the verge of being able to accomplish something. But, from among these are some really outstanding PhDs. Shigeru Yoshida who is prime minister now, is one. The hardships he has overcome along with his disdainful attitude are signs of political ability honed by long years of experience.
     The cause of superstition is probably understandable from the above. Simply put, it is having fallen into skepticism after trying to put into practice learning in which absolute faith has been placed. Many who do so then fall victim to superstitious cults, but it would be fair to say that there is no religion that will truly solve their problem. To think about it, it is because there is something wrong attached to a learning that is so removed from reality. From these criteria, it cannot be denied that that which creates superstitions is one aspect of contemporary education.
     Finally, in conclusion, one point I wish to add is that we do recognize that it is a fact that superstitious cults are showing explosive growth, as the journalists say, but to determine that all new religions are superstitious cults is a mistake. There is no doubt that among all which are labeled superstitious, there are those that are not superstition. In which case, judging that something is a superstition when it is not is one form of superstition. Regarding this tendency we do wish to urge caution. Therefore, what we would like to say to you journalists is that, yes it is certainly permissible to write about superstitious cults but that it is dangerous to mistake a religion that is not a superstitious cult from one that is. To do so is to be an impediment to the progress of culture.

Narratives, Jikan Library, Volume 12, page 70, January 30, 1949
translated by cynndd

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“Kagaku ga Meishin o Tsukuru,” was published originally on the front page of Hikari, Issue 41, December 24, 1949. Apparently Meishu-sama almost immediately made two revisions at the end of the essay to include it in Volume 12 of Jikan Sōsho (Jikan Library) titled Jikan Setsuwashū [literally, “Narratives of Jikan”] (Narratives), published on January 30, 1950. While Meishu-sama still alive, the newspaper version was included in the essays anthology for ministers Goshinsho: Shūkyō-hen (Divine Writings: Volume on Religion), March 25, 1954, page 301. The newspaper version of “Kagaku ga Meishin o Tsukuru” has appeared in translation. Citation is given below for reference.