OUTLINE OF OOMOTO 6 of aizenkai




While practicing Chinkon Kishin in his village shrine, Kisaburo became controlled by a spirit and told to go immediately towards the northwest, where he would find a Divine Plan of is life.
Quite obedient to the revelations, he left his home in August 1898 and came along the thoroughfare of the San'in district. He took a rest at a wayside tea-stall, which he happened to find on the bank of the Oi River in Yagi. There the landlady, who asked him what his occupation was, because his eccentric appearance had attracted her eyes, greeted him. Not only did he wear a kind of Haori (in spite of the heat), but also his teeth were blackened.
NOTE: Haori (羽織)
A hip- or thigh-length kimono-like jacket which adds formality. Only men originally wore Haori, until it became a fashion for women in the meiji period. Both men and women now wear them. Men's haori are typically shorter than women's. The jinbaori (陣羽織) was specifically made for armoured samurai to wear.
Haori-himo (羽織紐)
A tasseled, woven string fastener for haori. The most formal color is white.
"Well, yes my good women,' laughed the youth!, I am saniwa, who discriminates and judges spirits".
Upon hearing this, the landlady said: -
"I wish to ask a favor of you. My mother Nao Deguchi who lives down in Ayabe suddenly became conscious of God, Ushitora-no-konjin 6 years ago, and a great many people have been given divine favor through her........ The God has said through her, "from the East will come a man, who will explain my history. Nao's circumstance will be made clear as he arrives." It was for this purpose of meeting that man that my husband and I opened this teahouse by the wayside. The daughter continued, "We have been looking for the right man to fulfill the task. Something tells me are the very man we have waiting for!” Would you kindly discriminate her?
This is," she added, showing him sheets of Japanese paper which contained writings done while in a hypnotic state with a brush, "one of the Ofudesaki", she was made to write by God".
The saniwa's eyes glowed while going over the paper, his heart pounded joyously with a happy discovery of the prophetess. The scriptures contents completely coincided with the marvelous experiences he had in the form of an esoteric inception in the cave of Mt. Takakuma.
He could not resist the astonishment caused by the reading and promised her that her that he would visit Ayabe in the nearest future.
That was the first meeting between kisaburo Ueda and Hisako Fukushima, the third daughter of the Nao Deguchi.
Young Kisaburo at last visited Nao Deguchi in Ayabe as he promised her daughter in summer. It was October 8th and Nao was found, hail and hearty at her modest residence in a back street. Nao was very pleased to meet Kisaburo and they agreed to preach the way of Ushitaro-no-konjin together. But, he left there after three days stay, because he did not feel the time was right. Nevertheless in Holy Scriptures there frequently appeared, ever since his leaving the context, which claimed Kisaburo Ueda to be the very person in need of her.
Finally a special envoy from Nao came to urge him to join again in July the following year. He was persuaded to accept the invitation, and cordially welcomed by Nao and the followers. He settled in Ayabe on January 1st 1900 - the wedding ceremony of Kisaburo Ueda and Sumiko Deguchi, the youngest daughter of Nao was celebrated in the new sanctuary by oracle, thus adopting the wife's family name and his first name was changed to Onisaburo by his now mother-in-law, Nao Deguchi.
Since Onisaburo joined Nao, Nao was relieved of the worldly chores and could devote herself more to her divine mission writing page after page of the Holy Scriptures or visiting the places of divine relation.
Under Onisaburo’s thoughtful guidance, which took on the character of an organized religion called Kimmei Reigaku Kai; (The Kimmei Society for Psychic Study) and later into Oomoto.
But he did not necessarily walk the smooth road to success. He had to face severely and persistently an extrusion anxiety by the earlier followers of Nao. He knew that those believes of Oomoto had misinterpret the Holy Scriptures written by Nao, thus indulged in perverse behavior. So Onisaburo of the society determined to leave Ayabe for some time to get his own further education as well as to wait for the followers to open their eyes and acknowledge right from wrong .
He came to Kyoto in 1906, at the age of 36 - when a branch of the Koten Kokyusho (Institute for the study of Japanese Classics) was newly established as the nursery for Shinto priests. After graduation he sat for the examination for Shinto priest held by Kyoto Prefecture with success - and was appointed a junior priest of the Kenkun Shrine in the city, remaining in that office till December.
Ten years before, when Onisaburo came to Ayabe for a second time, was appraising the Holy Scriptures from Nao. Onisaburo came across incomprehensible passages day after day. It was absolutely impossible for him to believe in them, although Nao had urged him to study them and release the contents to the public, without delay. His anguished comments are written thus; "They weighted heavy on my mind - I came to loath reading the scriptures, and decided them unfit for our faith and thought of leaving Ayabe. A volume of scriptures was brought by a aid from Nao to be reviewed by Onisaburo.... Should I be taken prisoner be the devil to trust Nao and release the most incomprehensible scriptures on to the public, contaminate peoples souls and lead them to bewilderment and darkness, it would be an unpardonable crime. Felonies such as arson, murder and armed robbery have limits in the harm they do. But crimes of spiritual natures do harm without limits, just like setting fire to fields and forests....
By then, however, he could well come to an understanding after his years of study. He wished to found an independent religious society as fast as possible. In 1908 Kimmei Reigaku Kai was reorganized as Dainippon Shusai Kai (The Great Japan Purification Society) and next year a magazine published, in which Onisaburo fulfilled Nao Deguchi’s wish - to publish her holy scriptures for the first time by introducing Nao as a great prophetess. They were published only four times, the reason of which has been ascribed to Onisaburo's extreme cautiousness. In the original scriptures there were pretty severe expressions, which pointed out the unrighteousness' and contradictions of the society as well as evils of the day under the capitalist rule.
On November 6 1918 Nao Deguchi passed over into the spirit world at the age of 81. However, the nation-wide mission of Oomoto started its strenuous activities.
Those who were uneasy and anxious were not limited to the members of armed forces. The general public felt the course of Japan was not in the best interest of the people or Japan as a country. The outbreak of WW! Seemed to be advantageous in a way - indeed to Japan, which had come to a deadlock. But contrary to the rise of war, the livelihood of the working people - lower grade salaries classes and the majority of poor people in the cities - was becoming too much to bear day by day and peasants were no exception. Thus poplar discontent about politics was promoted.
Under such beginning of the era of Taisho (1912-1926)- Oomoto was only a small local religious organization with less than 1,000 followers in the country town of Ayabe. During the changing period after WWI - it made a remarkable growth. Since the publication of its organ the Sinrei Kai (Spiritual World) in January 1917, it developed accompanied by powerful procreation, founded on Chinkon Kishin practice in which their spiritualism was crystallized and rigorous prophecies and warning. New sanctuaries were constricted up on Honguyama Hill, the site of Kameyama Castle - was purchased to found a great theological drilling hall on it, and a daily "Taisho Nichinichi Shinbun" was commenced. It was a splendid burst of successful effort to surprise the Japanese public.