New Religious Movements In East Asian Culture
Inside East Asia’s New Religious Movements: From Donghak to Modern “Cults”
New Religious Movements In East Asian Culture
New Religious Movements In East Asian Culture
Inside East Asia’s New Religious Movements: From Donghak to Modern “Cults”
A deep exploration of new religious movements in Korea and Japan—from 19th‑century uprisings to modern “cult” controversies, K‑dramas, politics, and popular culture.
New religious movements have shaped Korea and Japan in ways that are rarely understood from the outside. From the Donghak Peasant Rebellion and China’s Taiping uprising to Shincheonji, JMS, Soka Gakkai, and Aum Shinrikyō, these movements sit at the intersection of politics, identity, trauma, and rapid social change.
In this piece, I combine five decades of personal encounters, historical context, and sociological analysis to explore how these groups emerged—and why they still matter today.
Introduction: A Personal Journey into East Asian New Religions
I have followed the rise of new religious movements (NRMs) in Korea and Japan since the mid‑1970s. The Unification Church was one of the most controversial groups operating in both Asia and the United States, frequently labeled a “cult.” I still remember attending one of their rallies with friends—we were eventually ejected for heckling the speakers.
Later, while studying applied sociological research methods in college, my classmates and I chose the Unification Church—often called the “Moonies”—as the subject of a group project. We attended one of their recruitment dinners in San Francisco and observed how members attempted to funnel guests into weekend retreats in Boonville, California. Our professor approved the project but strongly warned us not to visit their recruitment center. He told us about a Stanford student who entered for research, became deeply involved, dropped out, and only returned years later after his parents hired a deprogrammer. We kept our distance, completed the project safely, and earned an A.
Around the same time, I explored Scientology, which then operated ubiquitous recruitment centers offering free personality tests. I took the test twice at different locations, deliberately filling out the forms in contradictory ways. Both times, the “computer analysis” returned identical results: I was deeply troubled and urgently needed their services. When recruiters began calling my home, I reminded them I was only seventeen and could not legally sign a contract. The calls stopped.
In 1982, after marrying in Korea, my spouse and I went to register our marriage at a local government office. The clerk—clearly overwhelmed by waves of Unification Church couples following a mass wedding—asked bluntly whether we were members. When we said no, his demeanor changed instantly, and he became far more helpful.
Over decades of living in Korea, I have been approached by members of the Unification Church, Jehovah’s Witnesses, and several lesser‑known NRMs. In rural areas, it is common to encounter meditation centers that double as recruitment fronts. Combined with academic research and countless Korean dramas and documentaries, my fascination with these movements has never faded.
Historical Foundations: 19th‑Century Religious Rebellions in China and Korea
New religious movements in East Asia did not emerge in a vacuum. Their roots lie in the profound crises of the 19th century, when religious innovation often blended with rebellion, nationalism, and millenarian hope.
China: Millenarian Revolt as Religious Revolution
Three major Chinese movements shaped the regional template:
The White Lotus tradition fused Buddhist millenarianism, secret societies, and the promise of Maitreya’s return, creating a durable model for underground religious resistance.
The Taiping Heavenly Kingdom (1850–1864), led by Hong Xiuquan—who claimed to be Jesus’s younger brother—combined Protestant ideas with radical moral reform and communalism. It nearly toppled the Qing dynasty and caused one of the deadliest conflicts in human history.
The Boxer Uprising (1899–1901) blended spirit possession, martial ritual, and anti‑foreign cosmology, ultimately provoking foreign invasion and accelerating Qing collapse.
Together, these movements fused religion, rebellion, and national crisis.
Korea: Donghak and Indigenous Spiritual Nationalism
Korea’s defining movement was Donghak (Eastern Learning), founded in 1860 by Choe Je‑u. Donghak rejected Western “Learning” (Christianity), condemned corruption, and taught Innaecheon—“Human beings are Heaven.” Its peasant rebellion of 1894–95 directly contributed to the Sino‑Japanese War and Korea’s eventual colonization.
Donghak later reorganized as Cheondogyo, which played a major role in Korean nationalism and the 1919 March 1st Independence Movement.
How Donghak Shaped Modern Korean NRMs
Donghak’s influence on modern Korean new religions is profound.
Theologically, it introduced a radically democratized spirituality, locating the divine within ordinary people. This idea echoes through Cheondogyo, Jeungsanist movements, and even messianic Christian‑derived groups that claim divine manifestation through Korean leaders.
Organizationally, Donghak’s grassroots study circles resemble modern cell‑based recruitment systems used by Shincheonji and campus‑focused movements like JMS.
Politically, Donghak established a precedent for religion as a vehicle for moral reform, national renewal, and resistance to foreign domination—an undercurrent still visible in modern Korean NRMs that frame Korea as spiritually chosen.
Why Korea Has So Many New Religious Movements
Scholars consistently identify several structural factors:
- Rapid social change following war, authoritarianism, and industrialization
- Religious pluralism without a single dominant state faith
- Explosive Protestant revivalism, producing splinter movements
- Cultural receptivity to charismatic leaders, rooted in shamanic tradition
Together, these conditions created fertile ground for prophetic figures and millenarian communities.
Major Korean New Religious Movements (Overview)
Unification Church (Tongilgyo)
Founded by Sun Myung Moon, it teaches that Moon and his wife are the “True Parents” completing Jesus’s unfinished mission. Known for mass weddings and global political engagement.
Shincheonji
Led by Lee Man‑her, this movement claims literal fulfillment of the Book of Revelation and operates highly structured Bible education programs. Its covert recruitment methods sparked major backlash, especially after COVID‑19 outbreaks.
JMS / Providence
Founded by Jung Myung‑seok, now convicted of sexual assault. The group emphasized athleticism, purity, and Jung’s spiritual authority, and became widely known after a Netflix documentary.
Jeungsanist Movements (Daesoon Jinrihoe, Jeung San Do)
Indigenous movements centered on cosmic renewal (gaebyeok), moral purification, and peace.
Japan: A Different NRM Trajectory
Japan’s NRMs reflect a different historical pattern.
Groups like Tenrikyō and Soka Gakkai developed bureaucratic, mass‑membership religious corporations. Soka Gakkai’s political arm, Komeito, remains one of Japan’s most influential parties.
At the extreme end, Aum Shinrikyō fused esoteric Buddhism, yoga, Christian apocalypse, and science fiction, culminating in the 1995 Tokyo subway sarin attack. That trauma permanently reshaped Japanese regulation and public suspicion of NRMs.
Cults in Media: Korea vs. Japan
Korean dramas portray cults as moral and emotional horrors—families torn apart, abusive pastors, apocalyptic Christianity, and rural corruption (Save Me, Hellbound).
Japanese portrayals are more psychological and urban, emphasizing mind control, esotericism, and terrorism fears shaped by Aum (NHK investigations, anime such as Psycho‑Pass).
Deprogramming, Exit Counseling, and the Cult Panic
In the 1970s–80s, families sometimes hired deprogrammers to forcibly remove members from groups. Courts later ruled these practices illegal. Today, non‑coercive exit counseling—voluntary, educational, and rights‑based—has largely replaced deprogramming in the U.S., though coercive practices still occur in parts of Japan and China.
Conclusion: Why These Movements Still Matter
New religious movements are not fringe curiosities. They are mirrors reflecting social anxiety, political crisis, and the human search for meaning under pressure. From Donghak’s peasant revolution to digital‑age conspiracy movements, the same psychological and social mechanisms reappear in new forms.
Understanding these movements helps us understand modern life itself.
Endnotes and Sources
Academic and Scholarly Sources
- Richard D. McBride, “New Religious Movements in Korea” (JSTOR)
https://www.jstor.org/stable/41490357 - Oxford Bibliographies, “Japanese New Religions in Global Perspective”
https://www.oxfordbibliographies.com/display/document/obo-9780195393521/obo-9780195393521-0093.xml - Helen Hardacre, Aum Shinrikyō and the Japanese Response to Religious Deviance
https://www.jstor.org/stable/1062758 - James Grayson, “Korean Shamanism and NRMs”
https://doi.org/10.1017/S0022481200015032 - Bryan Wilson & Karel Dobbelaere, Soka Gakkai: A New Buddhist Movement in Japan
https://doi.org/10.1017/CBO9780511759514
Public and Institutional Sources
- CESNUR (Center for Studies on New Religions)
https://www.cesnur.org - Pew Research Center – Religion in Korea and Japan
https://www.pewresearch.org - Unification Church (Family Federation)
https://www.familyfed.org - Soka Gakkai
https://www.sokagakkai.org - Happy Science
https://happy-science.org
Substack
Medium
WattPad
#AumShinrikyo #cultDocumentaries #Donghak #EastAsianReligions #JapanCults #JMS #KDramas #KoreaCults #newReligiousMovements #Shincheonji #SokaGakkai #TaipingRebellion #UnificationChurch
New Religious Movements In East Asian Culture
New Religious Movements In East Asian Culture
Inside East Asia’s New Religious Movements: From Donghak to Modern “Cults”
A deep exploration of new religious movements in Korea and Japan—from 19th‑century uprisings to modern “cult” controversies, K‑dramas, politics, and popular culture.
New religious movements have shaped Korea and Japan in ways that are rarely understood from the outside. From the Donghak Peasant Rebellion and China’s Taiping uprising to Shincheonji, JMS, Soka Gakkai, and Aum Shinrikyō, these movements sit at the intersection of politics, identity, trauma, and rapid social change.
In this piece, I combine five decades of personal encounters, historical context, and sociological analysis to explore how these groups emerged—and why they still matter today.
Introduction: A Personal Journey into East Asian New Religions
I have followed the rise of new religious movements (NRMs) in Korea and Japan since the mid‑1970s. The Unification Church was one of the most controversial groups operating in both Asia and the United States, frequently labeled a “cult.” I still remember attending one of their rallies with friends—we were eventually ejected for heckling the speakers.
Later, while studying applied sociological research methods in college, my classmates and I chose the Unification Church—often called the “Moonies”—as the subject of a group project. We attended one of their recruitment dinners in San Francisco and observed how members attempted to funnel guests into weekend retreats in Boonville, California. Our professor approved the project but strongly warned us not to visit their recruitment center. He told us about a Stanford student who entered for research, became deeply involved, dropped out, and only returned years later after his parents hired a deprogrammer. We kept our distance, completed the project safely, and earned an A.
Around the same time, I explored Scientology, which then operated ubiquitous recruitment centers offering free personality tests. I took the test twice at different locations, deliberately filling out the forms in contradictory ways. Both times, the “computer analysis” returned identical results: I was deeply troubled and urgently needed their services. When recruiters began calling my home, I reminded them I was only seventeen and could not legally sign a contract. The calls stopped.
In 1982, after marrying in Korea, my spouse and I went to register our marriage at a local government office. The clerk—clearly overwhelmed by waves of Unification Church couples following a mass wedding—asked bluntly whether we were members. When we said no, his demeanor changed instantly, and he became far more helpful.
Over decades of living in Korea, I have been approached by members of the Unification Church, Jehovah’s Witnesses, and several lesser‑known NRMs. In rural areas, it is common to encounter meditation centers that double as recruitment fronts. Combined with academic research and countless Korean dramas and documentaries, my fascination with these movements has never faded.
Historical Foundations: 19th‑Century Religious Rebellions in China and Korea
New religious movements in East Asia did not emerge in a vacuum. Their roots lie in the profound crises of the 19th century, when religious innovation often blended with rebellion, nationalism, and millenarian hope.
China: Millenarian Revolt as Religious Revolution
Three major Chinese movements shaped the regional template:
The White Lotus tradition fused Buddhist millenarianism, secret societies, and the promise of Maitreya’s return, creating a durable model for underground religious resistance.
The Taiping Heavenly Kingdom (1850–1864), led by Hong Xiuquan—who claimed to be Jesus’s younger brother—combined Protestant ideas with radical moral reform and communalism. It nearly toppled the Qing dynasty and caused one of the deadliest conflicts in human history.
The Boxer Uprising (1899–1901) blended spirit possession, martial ritual, and anti‑foreign cosmology, ultimately provoking foreign invasion and accelerating Qing collapse.
Together, these movements fused religion, rebellion, and national crisis.
Korea: Donghak and Indigenous Spiritual Nationalism
Korea’s defining movement was Donghak (Eastern Learning), founded in 1860 by Choe Je‑u. Donghak rejected Western “Learning” (Christianity), condemned corruption, and taught Innaecheon—“Human beings are Heaven.” Its peasant rebellion of 1894–95 directly contributed to the Sino‑Japanese War and Korea’s eventual colonization.
Donghak later reorganized as Cheondogyo, which played a major role in Korean nationalism and the 1919 March 1st Independence Movement.
How Donghak Shaped Modern Korean NRMs
Donghak’s influence on modern Korean new religions is profound.
Theologically, it introduced a radically democratized spirituality, locating the divine within ordinary people. This idea echoes through Cheondogyo, Jeungsanist movements, and even messianic Christian‑derived groups that claim divine manifestation through Korean leaders.
Organizationally, Donghak’s grassroots study circles resemble modern cell‑based recruitment systems used by Shincheonji and campus‑focused movements like JMS.
Politically, Donghak established a precedent for religion as a vehicle for moral reform, national renewal, and resistance to foreign domination—an undercurrent still visible in modern Korean NRMs that frame Korea as spiritually chosen.
Why Korea Has So Many New Religious Movements
Scholars consistently identify several structural factors:
- Rapid social change following war, authoritarianism, and industrialization
- Religious pluralism without a single dominant state faith
- Explosive Protestant revivalism, producing splinter movements
- Cultural receptivity to charismatic leaders, rooted in shamanic tradition
Together, these conditions created fertile ground for prophetic figures and millenarian communities.
Major Korean New Religious Movements (Overview)
Unification Church (Tongilgyo)
Founded by Sun Myung Moon, it teaches that Moon and his wife are the “True Parents” completing Jesus’s unfinished mission. Known for mass weddings and global political engagement.
Shincheonji
Led by Lee Man‑her, this movement claims literal fulfillment of the Book of Revelation and operates highly structured Bible education programs. Its covert recruitment methods sparked major backlash, especially after COVID‑19 outbreaks.
JMS / Providence
Founded by Jung Myung‑seok, now convicted of sexual assault. The group emphasized athleticism, purity, and Jung’s spiritual authority, and became widely known after a Netflix documentary.
Jeungsanist Movements (Daesoon Jinrihoe, Jeung San Do)
Indigenous movements centered on cosmic renewal (gaebyeok), moral purification, and peace.
Japan: A Different NRM Trajectory
Japan’s NRMs reflect a different historical pattern.
Groups like Tenrikyō and Soka Gakkai developed bureaucratic, mass‑membership religious corporations. Soka Gakkai’s political arm, Komeito, remains one of Japan’s most influential parties.
At the extreme end, Aum Shinrikyō fused esoteric Buddhism, yoga, Christian apocalypse, and science fiction, culminating in the 1995 Tokyo subway sarin attack. That trauma permanently reshaped Japanese regulation and public suspicion of NRMs.
Cults in Media: Korea vs. Japan
Korean dramas portray cults as moral and emotional horrors—families torn apart, abusive pastors, apocalyptic Christianity, and rural corruption (Save Me, Hellbound).
Japanese portrayals are more psychological and urban, emphasizing mind control, esotericism, and terrorism fears shaped by Aum (NHK investigations, anime such as Psycho‑Pass).
Deprogramming, Exit Counseling, and the Cult Panic
In the 1970s–80s, families sometimes hired deprogrammers to forcibly remove members from groups. Courts later ruled these practices illegal. Today, non‑coercive exit counseling—voluntary, educational, and rights‑based—has largely replaced deprogramming in the U.S., though coercive practices still occur in parts of Japan and China.
Conclusion: Why These Movements Still Matter
New religious movements are not fringe curiosities. They are mirrors reflecting social anxiety, political crisis, and the human search for meaning under pressure. From Donghak’s peasant revolution to digital‑age conspiracy movements, the same psychological and social mechanisms reappear in new forms.
Understanding these movements helps us understand modern life itself.
Endnotes and Sources
Academic and Scholarly Sources
- Richard D. McBride, “New Religious Movements in Korea” (JSTOR)
https://www.jstor.org/stable/41490357 - Oxford Bibliographies, “Japanese New Religions in Global Perspective”
https://www.oxfordbibliographies.com/display/document/obo-9780195393521/obo-9780195393521-0093.xml - Helen Hardacre, Aum Shinrikyō and the Japanese Response to Religious Deviance
https://www.jstor.org/stable/1062758 - James Grayson, “Korean Shamanism and NRMs”
https://doi.org/10.1017/S0022481200015032 - Bryan Wilson & Karel Dobbelaere, Soka Gakkai: A New Buddhist Movement in Japan
https://doi.org/10.1017/CBO9780511759514
Public and Institutional Sources
- CESNUR (Center for Studies on New Religions)
https://www.cesnur.org - Pew Research Center – Religion in Korea and Japan
https://www.pewresearch.org - Unification Church (Family Federation)
https://www.familyfed.org - Soka Gakkai
https://www.sokagakkai.org - Happy Science
https://happy-science.org
Substack
Medium
WattPad
#AumShinrikyo #cultDocumentaries #Donghak #EastAsianReligions #JapanCults #JMS #KDramas #KoreaCults #newReligiousMovements #Shincheonji #SokaGakkai #TaipingRebellion #UnificationChurch
A deep exploration of new religious movements in Korea and Japan—from 19th‑century uprisings to modern “cult” controversies, K‑dramas, politics, and popular culture.
New religious movements have shaped Korea and Japan in ways that are rarely understood from the outside. From the Donghak Peasant Rebellion and China’s Taiping uprising to Shincheonji, JMS, Soka Gakkai, and Aum Shinrikyō, these movements sit at the intersection of politics, identity, trauma, and rapid social change.
In this piece, I combine five decades of personal encounters, historical context, and sociological analysis to explore how these groups emerged—and why they still matter today.
Introduction: A Personal Journey into East Asian New Religions
I have followed the rise of new religious movements (NRMs) in Korea and Japan since the mid‑1970s. The Unification Church was one of the most controversial groups operating in both Asia and the United States, frequently labeled a “cult.” I still remember attending one of their rallies with friends—we were eventually ejected for heckling the speakers.
Later, while studying applied sociological research methods in college, my classmates and I chose the Unification Church—often called the “Moonies”—as the subject of a group project. We attended one of their recruitment dinners in San Francisco and observed how members attempted to funnel guests into weekend retreats in Boonville, California. Our professor approved the project but strongly warned us not to visit their recruitment center. He told us about a Stanford student who entered for research, became deeply involved, dropped out, and only returned years later after his parents hired a deprogrammer. We kept our distance, completed the project safely, and earned an A.
Around the same time, I explored Scientology, which then operated ubiquitous recruitment centers offering free personality tests. I took the test twice at different locations, deliberately filling out the forms in contradictory ways. Both times, the “computer analysis” returned identical results: I was deeply troubled and urgently needed their services. When recruiters began calling my home, I reminded them I was only seventeen and could not legally sign a contract. The calls stopped.
In 1982, after marrying in Korea, my spouse and I went to register our marriage at a local government office. The clerk—clearly overwhelmed by waves of Unification Church couples following a mass wedding—asked bluntly whether we were members. When we said no, his demeanor changed instantly, and he became far more helpful.
Over decades of living in Korea, I have been approached by members of the Unification Church, Jehovah’s Witnesses, and several lesser‑known NRMs. In rural areas, it is common to encounter meditation centers that double as recruitment fronts. Combined with academic research and countless Korean dramas and documentaries, my fascination with these movements has never faded.
Historical Foundations: 19th‑Century Religious Rebellions in China and Korea
New religious movements in East Asia did not emerge in a vacuum. Their roots lie in the profound crises of the 19th century, when religious innovation often blended with rebellion, nationalism, and millenarian hope.
China: Millenarian Revolt as Religious Revolution
Three major Chinese movements shaped the regional template:
The White Lotus tradition fused Buddhist millenarianism, secret societies, and the promise of Maitreya’s return, creating a durable model for underground religious resistance.
The Taiping Heavenly Kingdom (1850–1864), led by Hong Xiuquan—who claimed to be Jesus’s younger brother—combined Protestant ideas with radical moral reform and communalism. It nearly toppled the Qing dynasty and caused one of the deadliest conflicts in human history.
The Boxer Uprising (1899–1901) blended spirit possession, martial ritual, and anti‑foreign cosmology, ultimately provoking foreign invasion and accelerating Qing collapse.
Together, these movements fused religion, rebellion, and national crisis.
Korea: Donghak and Indigenous Spiritual Nationalism
Korea’s defining movement was Donghak (Eastern Learning), founded in 1860 by Choe Je‑u. Donghak rejected Western “Learning” (Christianity), condemned corruption, and taught Innaecheon—“Human beings are Heaven.” Its peasant rebellion of 1894–95 directly contributed to the Sino‑Japanese War and Korea’s eventual colonization.
Donghak later reorganized as Cheondogyo, which played a major role in Korean nationalism and the 1919 March 1st Independence Movement.
How Donghak Shaped Modern Korean NRMs
Donghak’s influence on modern Korean new religions is profound.
Theologically, it introduced a radically democratized spirituality, locating the divine within ordinary people. This idea echoes through Cheondogyo, Jeungsanist movements, and even messianic Christian‑derived groups that claim divine manifestation through Korean leaders.
Organizationally, Donghak’s grassroots study circles resemble modern cell‑based recruitment systems used by Shincheonji and campus‑focused movements like JMS.
Politically, Donghak established a precedent for religion as a vehicle for moral reform, national renewal, and resistance to foreign domination—an undercurrent still visible in modern Korean NRMs that frame Korea as spiritually chosen.
Why Korea Has So Many New Religious Movements
Scholars consistently identify several structural factors:
- Rapid social change following war, authoritarianism, and industrialization
- Religious pluralism without a single dominant state faith
- Explosive Protestant revivalism, producing splinter movements
- Cultural receptivity to charismatic leaders, rooted in shamanic tradition
Together, these conditions created fertile ground for prophetic figures and millenarian communities.
Major Korean New Religious Movements (Overview)
Unification Church (Tongilgyo)
Founded by Sun Myung Moon, it teaches that Moon and his wife are the “True Parents” completing Jesus’s unfinished mission. Known for mass weddings and global political engagement.
Shincheonji
Led by Lee Man‑her, this movement claims literal fulfillment of the Book of Revelation and operates highly structured Bible education programs. Its covert recruitment methods sparked major backlash, especially after COVID‑19 outbreaks.
JMS / Providence
Founded by Jung Myung‑seok, now convicted of sexual assault. The group emphasized athleticism, purity, and Jung’s spiritual authority, and became widely known after a Netflix documentary.
Jeungsanist Movements (Daesoon Jinrihoe, Jeung San Do)
Indigenous movements centered on cosmic renewal (gaebyeok), moral purification, and peace.
Japan: A Different NRM Trajectory
Japan’s NRMs reflect a different historical pattern.
Groups like Tenrikyō and Soka Gakkai developed bureaucratic, mass‑membership religious corporations. Soka Gakkai’s political arm, Komeito, remains one of Japan’s most influential parties.
At the extreme end, Aum Shinrikyō fused esoteric Buddhism, yoga, Christian apocalypse, and science fiction, culminating in the 1995 Tokyo subway sarin attack. That trauma permanently reshaped Japanese regulation and public suspicion of NRMs.
Cults in Media: Korea vs. Japan
Korean dramas portray cults as moral and emotional horrors—families torn apart, abusive pastors, apocalyptic Christianity, and rural corruption (Save Me, Hellbound).
Japanese portrayals are more psychological and urban, emphasizing mind control, esotericism, and terrorism fears shaped by Aum (NHK investigations, anime such as Psycho‑Pass).
Deprogramming, Exit Counseling, and the Cult Panic
In the 1970s–80s, families sometimes hired deprogrammers to forcibly remove members from groups. Courts later ruled these practices illegal. Today, non‑coercive exit counseling—voluntary, educational, and rights‑based—has largely replaced deprogramming in the U.S., though coercive practices still occur in parts of Japan and China.
Conclusion: Why These Movements Still Matter
New religious movements are not fringe curiosities. They are mirrors reflecting social anxiety, political crisis, and the human search for meaning under pressure. From Donghak’s peasant revolution to digital‑age conspiracy movements, the same psychological and social mechanisms reappear in new forms.
Understanding these movements helps us understand modern life itself.
Endnotes and Sources
Academic and Scholarly Sources
- Richard D. McBride, “New Religious Movements in Korea” (JSTOR)
https://www.jstor.org/stable/41490357 - Oxford Bibliographies, “Japanese New Religions in Global Perspective”
https://www.oxfordbibliographies.com/display/document/obo-9780195393521/obo-9780195393521-0093.xml - Helen Hardacre, Aum Shinrikyō and the Japanese Response to Religious Deviance
https://www.jstor.org/stable/1062758 - James Grayson, “Korean Shamanism and NRMs”
https://doi.org/10.1017/S0022481200015032 - Bryan Wilson & Karel Dobbelaere, Soka Gakkai: A New Buddhist Movement in Japan
https://doi.org/10.1017/CBO9780511759514
Public and Institutional Sources
- CESNUR (Center for Studies on New Religions)
https://www.cesnur.org - Pew Research Center – Religion in Korea and Japan
https://www.pewresearch.org - Unification Church (Family Federation)
https://www.familyfed.org - Soka Gakkai
https://www.sokagakkai.org - Happy Science
https://happy-science.org
Substack
Medium
WattPad
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