Aum Shinrikyo and the Tokyo Subway Sarin Attack: A Firsthand Perspective from a Tokyo Resident
The nerve gas attack on the Tokyo subway by the religious cult Aum Shinrikyo on March 20, 1995, shocked Japan and the world. As a Tokyo resident at that time, I was commuting that day—though, thankfully, I was not a direct victim. In this article, I’ll share my personal account of that day, how people in Tokyo reacted, what the attack revealed about modern Japan, and its profound, lasting impact on Japanese society.
March 20, 1995 – The Tokyo Subway Sarin Attack (地下鉄サリン事件)
On the morning of March 20, 1995, during Tokyo’s rush hour, members of the Aum Shinrikyo religious cult carried out a coordinated sarin gas attack on three subway lines. The attack left 13 people dead, severely injured 50 others (some of whom later died), and temporarily impaired the vision of nearly 1,000 commuters. It was the worst domestic terrorist attack in Japan’s history.
By early 1995, Aum Shinrikyo had already committed multiple assassinations and chemical attacks using sarin gas. Japanese authorities were preparing to raid the cult’s compound on March 22, but insiders within the Japan Self-Defense Forces (JSDF) had leaked information to Aum, alerting them. In response, the cult launched the subway attack—a desperate and brutal attempt to create chaos and potentially disrupt police action.
Confusion and panic spread immediately. Many commuters collapsed on platforms, gasping for air, while subway staff struggled to understand what was happening. At first, authorities suspected an industrial chemical spill or a routine subway ventilation issue. However, as more victims poured into hospitals with symptoms of nerve gas poisoning, it became clear that Tokyo was under deliberate attack. In the days that followed, an intense nationwide manhunt and investigation unfolded, revealing the shocking extent of Aum Shinrikyo’s underground operations and sending shockwaves through Japanese society.
By early 1995, Aum Shinrikyo had already committed multiple assassinations and chemical attacks using sarin gas. Japanese authorities were preparing to raid the cult’s compound on March 22, but insiders within the Japan Self-Defense Forces (JSDF) had leaked information to Aum, alerting them. In response, the cult launched the subway attack—a desperate and brutal attempt to create chaos and potentially disrupt police action.
Confusion and panic spread immediately. Many commuters collapsed on platforms, gasping for air, while subway staff struggled to understand what was happening. At first, authorities suspected an industrial chemical spill or a routine subway ventilation issue. However, as more victims poured into hospitals with symptoms of nerve gas poisoning, it became clear that Tokyo was under deliberate attack. In the days that followed, an intense nationwide manhunt and investigation unfolded, revealing the shocking extent of Aum Shinrikyo’s underground operations and sending shockwaves through Japanese society.
Book Selections on the Attack
For those looking to understand the attack and its impact, these books provide detailed accounts and analysis.
Underground: The Tokyo Gas Attack and the Japanese Psyche by Haruki Murakami
A gripping collection of interviews with survivors and former Aum Shinrikyo members, offering a rare, human-centered perspective on the 1995 Tokyo subway sarin attack. Through these firsthand accounts, Murakami explores not just the tragedy itself but also the deeper social and psychological undercurrents that allowed such an event to unfold in modern Japan.
Holy Terror: Armageddon in Tokyo by D.W. Brackett
Although published in 1996 (does not include information on the later trial and execution), this book provides a detailed and thoroughly researched account of Aum Shinrikyo, from its origins under Shoko Asahara to the deadly sarin gas attack in March 1995. With maps, diagrams, and in-depth reporting, the book offers a comprehensive yet accessible introduction to Aum’s ideology, operations, and uniquely Japanese characteristics, making it an excellent starting point for understanding the cult’s rise and crimes.
Book Selections on the Societal Background
These books explore the broader social, religious, and cultural factors that led to the rise of Aum Shinrikyo.
This book explores how a group that began as a spiritual movement centered on yoga and enlightenment spiraled into paranoia, violence, and terrorism. Through an analysis of Aum’s internal doctrines, Asahara’s teachings, and the group’s escalating conflicts with society, Reader provides a compelling examination
Aum Shinrikyo and Japanese Youth by Daniel Metraux
This book examines why thousands of Japanese, particularly young people, were drawn to the Aum Shinrikyo cult, even as its leaders orchestrated deadly attacks. Through analysis of their motivations and societal alienation, Metraux sheds light on broader shifts in Japanese spirituality and the disconnection some felt from traditional culture.
Video Selections
📺 Video (1): One Day That Changed Asia — Tokyo’s Sarin Scars
An excellent overview of the attack, its lead-up, and the lasting impact on Japanese society. Featuring an extensive interview with Ian Reader (author of Religious Violence in Contemporary Japan).
🎥 Video (2): Aum: The Cult at the End of the World
AUM: The Cult at the End of the World is a gripping documentary that investigates the rise of Aum Shinrikyo, the doomsday cult behind the deadly 1995 Tokyo subway sarin gas attack. Featuring testimonies from survivors, former cult members, and experts, the film explores how Aum evolved from a fringe spiritual movement into a dangerous extremist organization. Through chilling archival footage and in-depth analysis, this documentary provides a harrowing look at the ideology, leadership, and ultimate downfall of one of Japan’s most notorious cults. Available on Amazon.
Newspapers on the Day of the Attack
In the immediate aftermath of the attack, I bought a copy of the Yomiuri Shimbun newspaper in search of answers—because at that point, so much was still unknown. The newspaper provided a detailed account of the incident and its impact, but it did not yet reveal any information about the perpetrators.
However, one detail stood out vividly. On the last page, I found a chart listing recent poison gas incidents across Japan, detailing when and where they had occurred. The phrase “near Aum Shinrikyo facilities” appeared multiple times in the chart—essentially pointing the finger at Aum without outright stating it. It was a strikingly subtle yet unmistakable way of identifying the group as the prime suspect.
Thanks to this Japanese blogger who preserved these historic newspaper pages, I was able to find the original articles, including the exact chart I remembered: “Recent Incidents of Deadly Poisons and Abnormal Odors”. This is definitely worth a look, especially if you can read Japanese. (Click to enlarge image.)
However, one detail stood out vividly. On the last page, I found a chart listing recent poison gas incidents across Japan, detailing when and where they had occurred. The phrase “near Aum Shinrikyo facilities” appeared multiple times in the chart—essentially pointing the finger at Aum without outright stating it. It was a strikingly subtle yet unmistakable way of identifying the group as the prime suspect.
Thanks to this Japanese blogger who preserved these historic newspaper pages, I was able to find the original articles, including the exact chart I remembered: “Recent Incidents of Deadly Poisons and Abnormal Odors”. This is definitely worth a look, especially if you can read Japanese. (Click to enlarge image.)
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| Close-up of original chart | English translation of chart | Full page 15 of Yomiuri Shimbun |
News Reports in the Aftermath of the Attack
As Aum Shinrikyo’s involvement in the subway attacks became undeniable, media coverage increasingly focused on the cult—who they were, how they operated, and how they carried out such a horrifying act. Aum representatives frequently appeared on TV news talk shows, fervently defending their group and denying the allegations. (New York Times article shortly after the attacks – registration required)
However, as evidence mounted and members were arrested one after another, Aum’s elaborate web of deception began to unravel. What emerged was a chilling revelation: the subway attack was not an isolated act but the culmination of numerous attacks on both innocent civilians and perceived enemies of the cult.
One of the most shocking revelations was the 1989 assassination of anti-Aum lawyer Tsutsumi Sakamoto, his wife, and their infant son—a case that had remained unsolved until the subway attack forced authorities to reexamine Aum’s criminal activities. Sakamoto had been leading a class-action lawsuit against Aum, making him a direct threat to the cult’s existence. His murder, covered up for years, was just one piece of the dark and intricate puzzle that was Aum Shinrikyo.
However, as evidence mounted and members were arrested one after another, Aum’s elaborate web of deception began to unravel. What emerged was a chilling revelation: the subway attack was not an isolated act but the culmination of numerous attacks on both innocent civilians and perceived enemies of the cult.
One of the most shocking revelations was the 1989 assassination of anti-Aum lawyer Tsutsumi Sakamoto, his wife, and their infant son—a case that had remained unsolved until the subway attack forced authorities to reexamine Aum’s criminal activities. Sakamoto had been leading a class-action lawsuit against Aum, making him a direct threat to the cult’s existence. His murder, covered up for years, was just one piece of the dark and intricate puzzle that was Aum Shinrikyo.
Shrouded in an Air of Legitimacy
Aum Shinrikyo’s influence extended far beyond Japan—it had woven itself deeply into society while building an international network. The cult established a New York branch, operated a large and active base in Russia, and even attempted to gain political power in Japan by forming its own party, Shinri-tō (Supreme Truth Party). Though their bid for public office ultimately failed, their political ambitions underscored the scale of their operations.
Perhaps most notably, Shoko Asahara cultivated the image of a respected, new-age religious leader, securing meetings with influential figures—including multiple encounters with the Dalai Lama. To his followers, these interactions reinforced the belief that Aum was a legitimate spiritual movement rather than a dangerous doomsday cult.
Perhaps most notably, Shoko Asahara cultivated the image of a respected, new-age religious leader, securing meetings with influential figures—including multiple encounters with the Dalai Lama. To his followers, these interactions reinforced the belief that Aum was a legitimate spiritual movement rather than a dangerous doomsday cult.
An Attack that Shook Japanese Society to Its Core
The subway attack did more than just shatter Japan’s reputation as one of the safest countries in the world—it forced the nation to question its institutions, values, and cultural assumptions.
Aum’s leader, Shoko Asahara, was a black belt in Judo, a martial art deeply rooted in ethics and discipline. Yet, his actions betrayed those very principles, prompting authorities to later rescind his black belt. Asahara even claimed he could levitate (photo link), a notion that many dismissed as absurd—until it was revealed that Aum’s ranks were filled with Japan’s academic elite. Among them were highly trained chemists from Japan’s top universities—brilliant minds who had manufactured sarin gas in Aum’s own facilities. This revelation shocked the public: How could some of Japan’s “best and brightest” be drawn into such an extremist cult with its absurd notions?
Yet, as former members have pointed out, Aum filled a void in the lives of its followers—a thirst for spirituality in a society increasingly driven by materialism and rigid academic achievement. Ironically, it may have been this very academic rigidity that left them vulnerable to Aum’s ideology and its offering of spirituality. One observer explained the mindset of Aum’s followers by this quote from writer-philosopher G.K. Chesterton: “When men choose not to believe in God, they do not thereafter believe in nothing, they then become capable of believing in anything.”
For those seeking insight into how intelligent individuals become ensnared in cults, this Quora post offers a compelling breakdown of recruitment tactics such as love bombing and the gradual erosion of personal autonomy. Ian Reader’s Religious Violence in Contemporary Japan: The Case of Aum Shinrikyo further explores how Aum systematically molded its followers, using doctrinal justifications for violence and creating an insular “thought world” that cut members off from external reality.
Aum’s leader, Shoko Asahara, was a black belt in Judo, a martial art deeply rooted in ethics and discipline. Yet, his actions betrayed those very principles, prompting authorities to later rescind his black belt. Asahara even claimed he could levitate (photo link), a notion that many dismissed as absurd—until it was revealed that Aum’s ranks were filled with Japan’s academic elite. Among them were highly trained chemists from Japan’s top universities—brilliant minds who had manufactured sarin gas in Aum’s own facilities. This revelation shocked the public: How could some of Japan’s “best and brightest” be drawn into such an extremist cult with its absurd notions?
Yet, as former members have pointed out, Aum filled a void in the lives of its followers—a thirst for spirituality in a society increasingly driven by materialism and rigid academic achievement. Ironically, it may have been this very academic rigidity that left them vulnerable to Aum’s ideology and its offering of spirituality. One observer explained the mindset of Aum’s followers by this quote from writer-philosopher G.K. Chesterton: “When men choose not to believe in God, they do not thereafter believe in nothing, they then become capable of believing in anything.”
For those seeking insight into how intelligent individuals become ensnared in cults, this Quora post offers a compelling breakdown of recruitment tactics such as love bombing and the gradual erosion of personal autonomy. Ian Reader’s Religious Violence in Contemporary Japan: The Case of Aum Shinrikyo further explores how Aum systematically molded its followers, using doctrinal justifications for violence and creating an insular “thought world” that cut members off from external reality.
Aum’s Campaign to “Prove” Their Innocence
As part of its well-organized public relations campaign, Aum Shinrikyo aggressively protested its innocence following the subway attack. The group leveraged both domestic and international voices to cast doubt on the police investigation and frame itself as a persecuted religious movement.
Aum distributed newspapers at major train stations across Tokyo, attempting to shift public perception. In the summer of 1995, I personally picked up one at JR Suidobashi Station, and I’ve shared the scans below. The newspaper featured statements from foreign scholars and professionals—some of whom later distanced themselves from Aum—questioning the feasibility of Aum’s involvement.
Some of the newspaper’s most striking headlines:
Aum distributed newspapers at major train stations across Tokyo, attempting to shift public perception. In the summer of 1995, I personally picked up one at JR Suidobashi Station, and I’ve shared the scans below. The newspaper featured statements from foreign scholars and professionals—some of whom later distanced themselves from Aum—questioning the feasibility of Aum’s involvement.
Some of the newspaper’s most striking headlines:
- “Sarin manufacturing is impossible at the Satyan 7 building”
- Dr. Barry Fisher: “There are some extremely serious issues with the Japanese Constitution and system.”
- Dr. Thomas F. Banigan: “Attempting to manufacture sarin at Building No. 7 would be an act of suicide. It’s impossible.”
- Dr. J. Gordon Melton: “Aum Shinrikyo is true to traditional Buddhism.”
- Dr. James R. Lewis: “Not the same as brain-washing. Aum’s training is orthodox yoga.”
- “Aum is innocent of the sarin charges!”
- “It was the police who captured and kidnapped children!”
Scan of Aum Shinrikyo Newspaper (with Insert) Distributed in Summer 1995
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| Page 1 | Page 2 | Page 3 | Page 4 | Page 5 |
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| Page 6 | Page 7 | Page 8 | Insert Page 1 | Insert Page 2 |
Background of the Visit by U.S. Scholars Who Declared Aum Innocent
In the months following the Tokyo subway attack, Aum Shinrikyo sought to cast doubt on the growing evidence against them by reaching out to foreign scholars and human rights advocates. Their goal was to present themselves as victims of religious persecution rather than perpetrators of mass murder.
Aum successfully persuaded a group of U.S.-based scholars and professionals—including religious studies academics, a chemical expert, and a human rights lawyer—to visit Japan, investigate their facilities, and hold press conferences in Aum’s defense. The trip was later heavily criticized when it was revealed that Aum paid for their travel expenses and provided them with hand-selected materials as “evidence”.
Wikipedia summarizes the visit as follows:
Aum successfully persuaded a group of U.S.-based scholars and professionals—including religious studies academics, a chemical expert, and a human rights lawyer—to visit Japan, investigate their facilities, and hold press conferences in Aum’s defense. The trip was later heavily criticized when it was revealed that Aum paid for their travel expenses and provided them with hand-selected materials as “evidence”.
Wikipedia summarizes the visit as follows:
In May 1995, Aum contacted an American group known as AWARE (Association of World Academics for Religious Education), founded by American scholar James R. Lewis, claiming that the human rights of its members were being violated. Lewis recruited human rights lawyer Barry Fisher, scholar of religion J. Gordon Melton, and chemical expert Thomas Banigan. They flew to Japan, with their travel expenses paid by Aum, and announced that they will investigate and report through press conferences at the end of their trip.
https://en.wikipedia.org/wiki/Tokyo_subway_sarin_attack
In the press conferences, Fisher and Lewis announced that Aum could not have produced the sarin with which the attacks had been committed. They had determined this, Lewis said, with their technical expert, based on photos and documents provided by the group….
Ian Reader concluded that, “The visit was well-intentioned, and the participants were genuinely concerned about possible violations of civil rights in the wake of the extensive police investigations and detentions of followers.” However, it was ill-fated and detrimental to the reputation of those involved.
Final Word – A Symptom of Deeper Societal Problems in Japan
Nearly 30 years after the Tokyo subway attack, we can now look at Aum Shinrikyo with a more objective eye. The cult’s appeal stemmed from a desire for meaning and purpose among young people in Japan’s materialistic and status-driven society. Although Japan has a proud history and rich traditions, those alone were not enough to fulfill the spiritual needs of these individuals. In a culture where one’s identity is often tied to their school or company, even those who had reached “elite status” still found themselves feeling empty. Of course, this struggle is not unique to Japan.
Aum’s rise also highlights the limitations of traditional religion in addressing the spiritual needs of modern youth. The growth of new religious movements (新宗教), including cults, reflects a broader trend in Japanese society. Daniel Metraux explores this phenomenon in Aum Shinrikyo and Japanese Youth, offering insight into why so many young people were drawn to Asahara’s teachings, despite their eventual descent into violence.
Yet, Japan’s experience may also offer lessons for preventing future extremist movements. Aum incorporated elements of yoga and meditation, and Asahara himself was a practitioner of judo, a martial art originally intended to instill ethics, morality, and a sense of belonging. Some might argue that youth football leagues in the U.S. serve a similar purpose, keeping young people out of trouble while providing mentorship and structure. Although judo and football are primarily seen as sports, they—like other structured activities—can provide direction and meaning in life. Perhaps now, more than ever, societies should recognize the importance of such outlets in fostering purpose, resilience, and community.
Aum’s rise also highlights the limitations of traditional religion in addressing the spiritual needs of modern youth. The growth of new religious movements (新宗教), including cults, reflects a broader trend in Japanese society. Daniel Metraux explores this phenomenon in Aum Shinrikyo and Japanese Youth, offering insight into why so many young people were drawn to Asahara’s teachings, despite their eventual descent into violence.
Yet, Japan’s experience may also offer lessons for preventing future extremist movements. Aum incorporated elements of yoga and meditation, and Asahara himself was a practitioner of judo, a martial art originally intended to instill ethics, morality, and a sense of belonging. Some might argue that youth football leagues in the U.S. serve a similar purpose, keeping young people out of trouble while providing mentorship and structure. Although judo and football are primarily seen as sports, they—like other structured activities—can provide direction and meaning in life. Perhaps now, more than ever, societies should recognize the importance of such outlets in fostering purpose, resilience, and community.
