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In 1984, Asahara and his wife began holding regular yoga classes, and here gained some following (Mullins: 315). While in India in 1986, Asahara claims to have recieved enlightenment while alone in the Himalayan Mountains, and upon his return in 1987 he changed his name from Chizuo Matsumoto to the "holy" Asahara Shoko (Mullins: 315). He continued his religious activities and named his group Aum Shinrikyo. Aum is Sanskrit for the "powers of destruction and creation in the universe," and Shinrikyo is the "teaching of the supreme truth" (Reader: 15). As the group's name suggests, the goal is to teach the truth about the creation and destruction of the universe (Mullins: 315).
In 1989, the group attempted to register with the government under the Religious Corporations Law (shukyo hojin ho). Such registration includes benefits like tax privileges, the right to own property as an organization, and protection from any state or other external interference (Reader: 35). At first, registration was not permitted due to a series of complaints from families of the shukkesha, a practice that demands that individuals sever all ties with family and cease communication (Reader: 36). Aum publicly responded to the rejection with demonstrations, law suits, and a legal appeal against the decision. In August 1989 Aum was granted the legal status (Reader: 37). This began a trend, as Aum came to greet every difficulty with vigorous denials and law suits. "It thus used apparent adversities to gain further attention and publicize itself, whilst also, perhaps gaining the impression that it could overcome any external problem through agressive responses" (Reader: 37).
In May 1989 several parents hired the Yokohama lawyer Sakamato Tsutsumi, as he had had previous experience with child/parent estrangement in connection with New Religious Movements (Reader: 37). In August 1989, the Sunday Mainichi (a prominent Japanese newspaper) began a seven-part series on the group. The series included accusations that members were seperated from their families, complaints that children recieved no formal schooling, and speculation about "blood initiations" and large, involuntary donations from members (Reader: 38). In response, the newspaper received 200 letters and postcards from former members and families expressing their grievances (Reader: 380). Also in response to the series, the Aum Shinrikyo higaisha no kai (Aum Shinrikyo Victim's Society) was established (Reader: 38). Aum responds with threatening plans to sue the editors and senior executives of the Sunday Mainichi.
Around this time, Sakamoto uncovered a faulty claim. Asahara claimed that tests conducted at Kyoto University revealed his blood contained unique DNA. This "finding" constituted the blood initiation that was believed to enhance "spiritual power enhancement." No such tests were run (Reader: 38). In November 1989, Sakamoto disappeared along with his wife and infant son. The blood and Aum badge found on the scene pointed to the group, but Aum denied involvement. Investigations yielded no direct evidence against Aum in connection with the disappearances, and the group embraced the chance for publicity (Reader: 39). In actuality, the three bodies were uncovered in three separate mountain locations in September 1995, nearly six full years after the disappearances (Mullins: 320).
In July 1989, Asahara professed political action was necessary to save the world (see Beliefs) and hence the Shinrito ("Supreme Truth party") political party emerged (Reader: 44). Their purpose was to publicize Aum's teachings, offer salvation to a wider audience, and provide Aum with access to publicity (means to forementioned ends). All twenty five candidates from the party lost, and because they had truly expected to win, this served a great blow (Reader: 44). The election led to more legal problems as accusations arose that several hundred followers falsified their legal residence so they could vote within Asahara's constituency (Reader: 44). The Supreme Truth's overwhelming defeat led to what Richard Young called "Aum-Bashing." "'[This practice] became almost a national pastime'" (Reader: 44). This nation wide response led to further estrangement of the group (Reader: 45).
This period marked a major shift in Aum ideology. A group that initally sought to prevent an apocalypse now realized a new goal; they had to limit the number of deaths through religious activities and preparations (Mullins: 316). They could no longer save the world but needed to protect themselves (Reader: 46). Asahara announced the need for followers to prepare for the inevitable Armageddon, and they began construction on nuclear shelters and communes where they could escape worldly distractions (Reader: 46). This isolation strengthened the influential power of Aum's leadership and the hierarchic structure that was based on ascetic attainment (Reader: 49). Many failed attempts to improve the group's public image led to a stronger feeling of persecution among the Aum members and inner dependence (Reader: 54).
Takahashi Masayo was one of four members accused in the 1995 Tokyo sarin gas attack, and he outlined a sequence of events in court. In this sequence, Takahashi indicated that in March 1993, Asahara gave orders to manufacture sarin gas, however it has not been ruled impossible that such plans were made as early as 1990 (Reader: 72). An Aum official named Murai Hideo (who was murdered in April 1995) is believed to have received Asahara's orders to develop chemical weapons (Reader: 73). Murai then placed Tsuchiya Masami, who has a Master's degree in organic chemistry, in charge of chemical weapons research (Reader: 73). Tsuchiya's team successfully made sarin in late 1993 (Reader: 77), and he now faces various charges in connection with the "Aum Affair."
On June 27, 1994, clouds of sarin engulfed the Kita-Fukashidistrict of Matsumoto (central Japan) (Reader: 78). Seven people died and hundreds were injured. Initially, a local gardener was falsely accused and was cleared only after many months of investigation (Reader: 70). Testimony revealed Asahara ordered the attack in the vicinity of three judges set to hear a case against the group (Reader: 79). The refrigerated trucks were equipped with spraying mechanisms and driven from Aum's main facility to Matsumoto. This gassing successfully injured the judges (Reader: 80).
In the summer of 1994, Aum established its own "government" in opposition to the Japanese government (Reader: 81). Similar in organization to that of the Japanese nation, Aum's governmental structure promoted Asahara's personal "imperial aspirations" (Reader: 82). On July 9, 1994, a serious gas leak lead to reports of Aum members running in gas masks from a facility building. Trees and grass in the area suffered evident, unnatural damage (Reader 78). Finally, in January 1995, the link between the Matsumoto incident and the gas leak was made public (Reader: 83).On March 19, 1995, police entered Aum headquarters in Osaka and arrested three members for an alleged abduction of a disruptive, disobedient member (Reader: 85).
On March 20, 1995, in the midst of morning rush hour, ten highly placed members boarded five trains at different stations. At a predetermined point in time, the ten members punctured bags of sarin wrapped in newspaper with umbrellas as they left their trains (Reader: 86). The Kasumigaseki Station suffered the worst of the attack. The time and place appear to have been deliberately selected, as Kasumigaseki Station is located under many government offices and the National Police Agency's headquarters (Reader: 87). Twelve people died and thousands were incapacitated in this March gassing (Reader: 87).
Various violent incidents followed. On March 30, 1995, there was an attempted assasination of police Chief Kunimatsu, the head of the National Police Agency, and subsequent gas attacks occured on trains in the Tokyo-Yokohama area. In these cases there were deaths or serious injuries (Reader: 87). Many printed publishings available as of December 1998 support the notion that the government ordered the disbandment of Aum Shinriyko in December 1995 (Reader: 85). However, a web site maintained by the Foreign Press Center of Japan discloses information to the contrary. According to this site, on January 31, 1997 the Public Security Examination Commission rejected a request submitted by the Public Security Investigation Agency to disband the cult under the Antisubversive Activities Law. The Public Security Examination Commission states conditions have changed much since the arrests of all high ranking Aum officials, but stressed the need for close monitoring by the police and the Public Security Investigation Agency. The group did not fall under two stipulations in the Antisubversion Activities Law; they failed to have a political objective and they did not organize a series of related incidents. The site includes several supportive editorials from Japan's leading newspapers. Though not as active, Aum Shinrikyo remains intact at present.
Asahara and 104 followers have been indicted on various charges. Asahara himself has been indicted for:
Though Asahara maintains his innocence, many followers have confessed their involvement in these crimes and have claimed they acted under Asahara's direct orders (Mullins: 320).
The first attacks targeted wavering members, or those about to leave the group. Police reported thirty-three Aum followers are believed to have been killed between October 1988 and March 1995. Further police speculation includes several lynchings, eight deaths from intense ascetic training, two suicides, and twenty-one missing people who are presumed dead (Mullins: 320). Russia's involvement with Aum Shinrikyo has not yet been fully researched (Reader: 75).
Under the leadership of Fumihiro Joyu, Aum Shinrikyo is now seeking to regroup and rebuild. In an effort to change its image, Aum, has changed its name to Aleph, which means to start anew (Sims: 2000).
It is not clear just how much distance the renewed Aleph has placed between itself and Shoko Asahara. They have not renounced the founding leader Asahara. In an interview with the New York Times Joyu stated "Just like you wouldn't stop your connection with physical fathers and mothers who commit a crime, we will not sever our connection with our spiritual father." Still, Joyu says that profits from their business activities will be used to compensate victims for prior wrongdoings of the sect.
Joyu also claims the reorganization will lead to a more democratic group and that the Japanese no longer have reason to fear the group. In the meantime, according to Sims, "Aum's every move is being monitored by authorities under a new law passed last year that allows the police and Justice Ministry officials to enter sect facilities at will to conduct inspections."
For the lastest news on Aum Shinrikyo/Aleph, see the web site of the Center for Studies on New Religions (CESNUR).
Richard Young, through his connections with a young member, was able to attend a sermon in the early 1990's. During these years Aum Shinrikyo was already under great scrutiny within Japanese society. He breaks the sermon down into three main parts: "the problem," "the ideal," and "the way." The problem, he says, was that "[Asahara] became so obsessed with what was wrong with Japan that he lost confidence even in the power of Buddhism" (Young: 235). His early focus on the decay of spirituality and denounced materialism faded into the background and Aum's leader failed to grasp the ethical fundamentals of Buddhism. Next, the "ideal" world for which members strived was vaguely explained and "disconcertingly mundane. "By following his prophecies, Japan would become a national community and the world would be in a state of global peace (Young: 236). "In reality [however] it was a caricature of the authoritarian society he chaffed against" (Young: 236). Finally, Asahara outlined "the way" to the ideal state. The ultimate goal for each individual member was to attain buddhahood through initiation by the master himself. Asahara had already "explored the inner world of self" and promised levitation, clairvoyance, and a breaking of the life cycle (Young: 236). He failed to emphasize the importance of ethical training and a life of virtue. Young says Aum was not a "user-friendly religion" (237). Asahara focused on ascetic practice (discipline) and yogic technique (mind over body empowerment) (Young: 237).
Asahara stressed isolation as crucial in serious training as the impure outside world only contaminated members -- tight bonds kept all those involved pure (Young: 241). Young states this isolationism and apocalyptism is nothing more than a "symbolic projection" of Asahara's anxiety and vulnerability of his achievements in a hostile world (241). The leader himself was "a guru with a very nasty persecution complex and delusory notions of grandeur (Young: 244). He convinced his followers that such solitude was for their own welfare, and used drugs to keep them docile (Young: 242). The Master was more of a controller than a guide, as he used his influential powers to dominate Aum members. The traditional Indian guru would place the needs of his followers before his own (Young: 243). His constant creation of more complicated levels of ranking and definitions of enlightenment suggests that Asahara created such obstacles out of fear his followers would surpass him in their dedication and practice(Young: 243). Aum Shinrikyo's belief system began as a mixture of traditional religious thought but continuously shifted towards a more apocalyptic movement.
CESNUR Page on Aum Shinri-kyo and Related Controversies
Aum Chronology
Commission Dismisses Request... Asahara's Trial
American Family Foundation's Aum Page
Time Magazine
AUM
Page
A
Chronology of Police Actions Breathe Deep,
Japan Aum
Shinrikyo-Little Crop Dusters Performing Its
Own Armageddon Letter Bomb
Renews Fear in JapanAum Shinrikyo's Page
This page was restructured in 1997 and is maintained by current practicing members of the group.
Included are basic concepts within the faith and an interesting perspective from the remaining
members of the group.
http://www.aum-shinrokyo.com/english/index.htm
This CESNUR page offers the best resource on the Internet for accessing information about the continuing controversies surrounding Aum Shinrikyo. As of early 2000 there were almost one hundred news articles, many from Japanese news sources (in English). You'll also find a review of Robert Lifton's book Destroying the World to Save It: Aum Shinrikyo, Apocalyptic Violence and the New Global Terrorism written by Massimo Introvigne.
http://www.cesnur.org/testi/aum1.htm
Maintained by the Japan Times, this page covers events from the March 1995 gassing in
Tokyo to April 1995.
http://www.japantimes.co.jp/news/news4-96/chrono4-24.html
The Foreign Press Center of Japan released this article after the Public Examination Commission
refused the request to disband Aum Shinrikyo (filed by the Public Security) on January 31, 1997. The article discloses details of the Antisubversive Activities Law.
http://www.nttls.co.jp/fpc/e/shiryo/jb/j40.html
As the title suggests, this page covers the important points in Asahara's
trial (still in progress).
http://www.nttls.co.jp/fpc/e/shiryo/jb/j8.html
This page, maintained by the American Family Foundation, Inc. offers a description of the group,
links to other useful sites, and various published resources.
http://www.csj.org/infoserv_groups/grp_eastern/grp_aum/grouptopic_aum.htm
Since the events in 1995, Time magazine has run a number of articles on Aum Shinrikyo
(too many to list here). This is a link directly to the magazine's page from which one can
search the archives.Simply search for "Aum Shinrikyo" and links to all the articles are
provided.
http://cgi.pathfinder.com/time/
This page seems to be dedicated to Asahara and his group. Most of the
contents are in Japanese, but it also contains a photo gallery with
endearing names for Asahara in each of the pictures. The author,
Comoesta Sakamoto, writes of the site, "If you have more than one eye,
you'd better watch here."
http://www.kt.rim.or.jp/~como/aum/aum.htm
This page was created by someone who identifies himself as "Timothy." In the
statement of purpose he writes: "This site exists to document the actions of the
Japanese police against the Aum Shinri Kyo. I neither have nor desire affiliation
with either organization, and find the practices of both highly questionable.
However, every day the world is shown what Aum has been doing, and no one seems to
be keeping tabs on the police." A Jan 12, 1997 posting states that he will
no longer maintain the page for personal reasons. The URL for this site is
a mirror. There are several news stories from The Japan Times along with
other commentaries including a series of heated letter to the editor exchanges with the
author of The Cult at the End of the World. The materials are sitting on a very
slow server, but it is worth the wait for those interested in examining Aum Shinrikyo
in depth.
http://www.dotco.com/t3/Aum.html
A full account of the history of Aum Shinrikyo up to and including
Asahara's arrest after the 1995 gassing in the Tokyo subway car. The
authors dig deep to find connections between Asahara and the
undercurrents of crime and political intrigue throughout Japan and
Russia.
http://www.conspire.com/aum.html
"Man, world-class data smuggler" allegedly picked this article up
from Reuters News Service. It describes the Aum effort of
manufacturing LSD and mescaline in order to spray it on subway cars. The
article surfaced after the sarin (a much deadlier chemical) was
loosed on a subway car in 1995.
http://www.ecst.csuchico.edu/~atman/nutcases/aum-lsd.html
This article appeared soon after the gas attack in 1995. No evidence
had been found yet, and the media reports reflected the panic found
in most circles concerning the attack.
http://www.smn.co.jp/topics/0027p06e.html
An article from the The New York Times reports that a package
sent to a Japanese official exploded in the hands of an underling
when opened, inspiring fear that the Aum cult hadn't disappeared yet.
This article also appeared soon after the bombing. An additional series
of articles from The Nando Times is obsolete.
http://www.nando.net/newsroom/nt/world1.html
For reviews and commentary on this book go to Amazon. com and enter the title in the search engine at the top of the page.
Click here to read an article length review of this book by Massimo Introvigne entitled "Killing Fields: Lifton, Brainwashing, and Aum Shinri-kyo." Richard Bernstein reviewed this volume for the
New York Times on November 1, 1999; and a second review by Nicholas D. Kristof appeared in the
New York Tims Review of Books on December 12, 1999.
Created by Jackie Fowler
For Soc 497: Independent Studies
Fall 1998
University of Virginia
Last modified: 07/16/01