Therapy does not aim merely to cure diseases; rather, it is a method of creating happiness.

It cannot solely aim at curing diseases, as these are forms of purification [of the body and spirit]; its purpose is to eliminate the blemishes of the spirit. The result of eradicating these blemishes is the extinction of human suffering (diseases, poverty, and conflicts).

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In this regard, I often teach that disease, poverty, and conflict are purifying processes. Disease is the primary one, as it affects the very foundation of life. When we manage to overcome it, we will also solve the problems of poverty and conflict. Therefore, the foundation of happiness is the elimination of spiritual blemishes. Therapy is the simplest and most foolproof method to eradicate them. It is evident that it does not target the disease itself, but rather its causes.

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To explain further, as I have written on other occasions, the material body of man lives in the Material World, and the spirit in the Spiritual World. Thus, the state of the Spiritual World influences the spirit and reflects upon the body, such that man's destiny originates in the Spiritual World.

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Here, I want to make it very clear that, despite such treatment being easily interpreted as a religious act, since its actions resemble those taken in the past by founders of religions, my desire is that this Treatment never be transformed into a religious action. This is because, when executed in religious terms, it is inevitably seen by society as superstition. Perhaps this happens because, up to now, countless people have been tormented by superstitions of diabolical religions, and there are too many cases of those who have fallen into unhappiness. At the same time, authorities, to prevent consequences, have exercised strict oversight. Moreover, there may be instances where, although adherents of any religion, sect, or creed are suffering, there is hesitation in providing medical care if there is the slightest indication of a connection with any religion. [This is not our case.]

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And, also, if our Therapy—as I mentioned earlier—were a religious practice, we would be admitting, in reality, the weakness of its power, since the results would be achieved with the help of autosuggestion, represented by the factor of faith. We cannot deny that this exists to a certain extent in medicine as well. For example, when the doctor being consulted holds the title of doctor, is a professor, director of a large hospital, or an authority in his field, or has a clientele among the upper classes, it goes without saying that the patient—before even starting treatment—holds considerable respect and trust for him. Thus, logically, the strength of this feeling is added to some degree to the healing effects, and we cannot deny that there are similarities with religious faith [in the case of medicine, as we mentioned above]. Nevertheless, in our medical art, our treatment does not require any assistance from such power of thought, nor does it need to be incorporated within religion due to the disadvantages mentioned earlier.

Therefore, I present it as it is, a Science, and present it to the world as such. That is, as the Science of the future, the vanguard of science, a Universal Medical Art created by a Japanese, the Original Japanese Therapy.

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