"That's how I came to think it was all right for me, the intermediary along with my prophet for these visions from the other side, to be called a sav- ior… Since the day I first thought that, Ikuo, I no longer had qualms about being called savior-real or fake."
Ikuo raised his massive head to look at Patron, and though his words were polite enough he spoke quite firmly.
"What I'd like to ask Patron is this: When you come back to this side, you speak about the visions you had. And Guide retells them. But in that process, aren't there some things that can't be expressed in language, certain things that get omitted in the process? When I still hadn't known you very long, Guide challenged me to ask you an important question. I think he wanted a young person to take over where he had unexpectedly been defeated.
"While Guide was raising you up he was afraid you'd run wild and be out of his control. Ten years ago, if you had enthusiastically supported the faction's plans, before Guide discarded his scientists he would first have had to figure out what to do with you."
Patron listened carefully to what Ikuo said and was silent for a while before he replied.
"One of Guide's goals in founding the research institute was to select young people who would stimulate me. But when the institute was complete, the young people all assembled, he felt he had to train them himself the way he wanted to, as a church elite. But he went too far.
"As a result, when the young people forged ahead on their own, he had to cut them off, coldly, without a moment's hesitation. That's what brought on the Somersault."
"Guide was a born teacher, I think," Dancer said. "When I first got to know him, he wasn't interpreting Patron's visions, but he did help bring Patron and us closer together through words we could all understand.
"Professor Kizu told me that people who are able to experience a rela- tionship with God directly are called mystics. And that people like Guide who can clearly expound what the mystic is trying to convey have a completely different type of gift.
"A weekly news magazine once ran a special edition titled BIOGRAPHIES OF DUBIOUS POSTWAR JAPANESE MESSIAHS. I was secretly reading the magazine in the office when all of a sudden Guide grabbed it away from me. 'In my night school classes,' he told me, 'I was quite adept at confiscating comic books the students were stealthily reading.'" Dancer grew teary at this, but soon recovered. "And after he looked at it he made me laugh when he said how surprised he was at the number of saviors there've been in Japan. And he asked me this: 'If Patron isn't the true savior, would that bother you?
'"Real saviors are few and far between,' Guide told me. 'For people who feel the need for a savior deeply, on a personal and societal level, isn't even a phony savior better than none? And who's to say if a savior is real or fake?
Though of course it's best for people who feel the need for a savior and fol- low him, repenting as we head toward the end of the world, if he turns out to be real.'
"I agreed with him," Dancer went on. "I think Guide educated me not to be some amateurish mystical type but someone who could serve as a con- duit to society at large. This was the exact opposite of the challenge he threw up for Ikuo."
"Guide was a true teacher, for Ikuo and for you," Patron responded. "I too was taught by him."
Dancer waited for Patron to continue, but since he didn't, she let out everything she'd been holding inside.
"I don't know if I really understand Guide's way of thinking," she said, "but you might recall, in one of the myths Socrates discusses, how there are people who are like spheres, before people are differentiated into male and female? Guide told me once that he and Patron used to be connected like that, their bodies and spirits with one big artery-like pipe running through them.
'Our hearts are one,' he said, 'pumping blood into that pipe.
'"For Patron,' Guide went on, 'the conversion of his visions into words is like synthesis or hormone production within a living organism. At that stage the materials or hormones aren't yet complete. Those flow into the pipe in my direction. And I return this to Patron,' Guide said, 'as something solid, as hormones without anything extraneous.' The relationship between Patron and Guide, then, was as seamless as a dream.
"When I heard this, I thought that though Patron and Guide had suf- fered a lot, if they continued to live quietly like this until they died these would be their happy golden years. Like an acolyte in a monastery, I was happy to serve them and I completely forgot about dancing."
Ikuo was irritated at Dancer's romantic way of speaking. "But even before the Somersault," he asked, "wasn't there an attempt to sever the pipe- line between Patron and Guide? I can understand the radical faction want- ing to be directly connected with Patron, without Guide as a go-between. They must have dreamed of becoming mystics themselves, having the same kind of trance visions that Patron did, and then realizing them in the real world."
Kizu spoke up. "Just as with Ikuo, I had nothing to do with the church at that time. I'm basing this on church documents I've read. But didn't the church teach that believers following Patron would also have trances?"
"You have to understand there are two aspects to trances," Dancer answered. "One aspect is as part of the daily prayers of the followers who've accepted Patron as their savior; the other came about when the radical fac- tion went off on their own and committed the mistakes they did. In a normal situation, where the church was healthy, Guide should have been able to keep the radical faction under control."
"So the radical faction short-circuited the process, lumping themselves and Patron together," Kizu said. "Guide felt he had to restore this circuit between himself and Patron, that he had to strengthen his control over their followers, right? So it was unavoidable that he cut off the radical faction-in other words, do the Somersault."
"It's a little strange to be speculating about these things with Dr. Koga and Mr. Hanawa here with us," Dancer said, "but I'd have to say I agree en- tirely. And in making sure that happened, wasn't Guide doing the right thing?
"The radical members who killed Guide were people who held a par- ticular grudge toward the Somersault. They're different from the members who've moved here with us. I hope the local people will appreciate the dis- tinction. The first group held Guide prisoner and roughed him up to the point where he died, so the whole thing had to be referred to the Tokyo DA's of- fice. It's unbelievable how cruel they were, pushing him to the point where the aneurysm in his brain burst.
"One thing's for sure," Dacner went on. "When he was being mistreated by them, Guide maintained his dignity to the very last. Toward the end of the tape recording you can sense he has resigned himself to being killed. He stood up to them. 'Why,' he asked, 'are you using professional equipment to record all this? Are you planning to provide the courts with proof of your crime? ' The radicals said, 'We're doing it so we can send it to Patron and make him suffer and die.' They loathed Patron too. They had a great deal of anger toward both men."
"But didn't Guide, who created the institute in the first place, have a pretty intimate relationship with them?" Kizu wondered. "They shelved that relationship and tried to connect directly with Patron. After the Somersault, though, the press claimed that Patron and Guide got some devilish thrill out of letting the radical faction climb to the top of the roof and then yanking away the ladder."
"That's completely wrong," Dancer insisted. "Guide translated Patron's visions back to him in understandable language, and then he transmitted them to the followers. That was Guide's role. Guide wanted to insert the reactions of this group of sensitive, intelligent young people into the pipeline between himself and Patron."