reason one is called a “material mystery,” i.e. something that physi-cally manifests, and the other is called a “mental mystery,” i.e. some-thing that manifests in the psyche. Further, under the category of “real mysteries,” in addition to “nominal mysteries” there are “true mysteries.” True mysteries are real, actual mysteries that are consid-ered a “physical manifestation of ultimate infinity.” Among the “real mysteries,” when we explore the nominal mys-teries and arrive at an understanding of their principles we can see that they are based on the same logic as ordinary general rules. We can expect that those things that are thought of as mysteries today will have their principles clearly explained by the people in the future. On the other hand, “true mysteries” are “things that can never be fully known no matter how advanced human knowledge becomes—these are the supernatural mysteries.” These are the things that are unknowable and inconceivable. According to Enryō’s research, Seventy percent of yōkai mysteries originate in China, and of the remaining thirty percent, twenty percent come from India and ten percent are indigenous to Japan. In terms of their clas-sifications, fifty percent are “artificial mysteries,” thirty percent are “erroneous mysteries,” and twenty percent are “nominal The philosopher SHIBATA Takayuki describes the relationship be-tween Enryō’s philosophy and mystery studies as follows. If we put Inoue Enryō’s own intentions in parentheses, his phi-losophy, although being academic in character, can surely be summed up by the term “mystery studies” when looked at from mysteries.” 108
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