Omotos mission paa esperanto: En japansk ny religion i forandring fraan kiliastisk Maitreyaforvantan till religionsdialog
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TextProducer: Uppsala, Sweden : Uppsala Universitet 2002Subject(s): Abstract: English of title: The Oomoto-Mission in Esperanto: A Japanese New Religion Changing from Chiliastic Maitreya-awaiting to Religious Dialogue. The Japanese new religion Omoto 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 Oomoto accepts the idea that Esperanto is the best international language, much easier to learn than other languages. From 1923 many Oomotoists learn Esperanto. During the period 1925-1932 Oomoto had a mission in Paris. A few missionaries published the paper Oomoto Internacia and travelled around Europe. They used Esperanto and tried to found local clubs in Europe. Many European esperantists were interested in Oomoto, but only a few really understood 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, Oomoto continued to teach and use Esperanto in 1950, but now Oomoto 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 Oomoto publishes its sacred writings in Esperanto-translation. Maitreya (jap. Miroku) is an important notion in the Oomoto-mission. Until 1953 DEGUTI Onisaburô, was often considered to be Maitreya; since 1954 one speaks about the good world, the Maitreya-world.
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English of title: The Oomoto-Mission in Esperanto: A Japanese New Religion Changing from Chiliastic Maitreya-awaiting to Religious Dialogue. The Japanese new religion Omoto 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 Oomoto accepts the idea that Esperanto is the best international language, much easier to learn than other languages. From 1923 many Oomotoists learn Esperanto. During the period 1925-1932 Oomoto had a mission in Paris. A few missionaries published the paper Oomoto Internacia and travelled around Europe. They used Esperanto and tried to found local clubs in Europe. Many European esperantists were interested in Oomoto, but only a few really understood 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, Oomoto continued to teach and use Esperanto in 1950, but now Oomoto 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 Oomoto publishes its sacred writings in Esperanto-translation. Maitreya (jap. Miroku) is an important notion in the Oomoto-mission. Until 1953 DEGUTI Onisaburô, was often considered to be Maitreya; since 1954 one speaks about the good world, the Maitreya-world.