OUTLINE OF OOMOTO 8 of aizenkai




On June 17, 1921, Onisaburo and Asano suddenly came home to Ayabe after 126 days after being released from prison on bail. This kindled a light in the hearts of followers and did much to change the complicated situation of the organization.
But the suppression was not mitigated: up on the top of Honguyama the majestic sanctuaries were in the process of demolition. The Oomoto case 1, however, had not been solved. Only the decision of the first trail had been given on December 5, 1921. Onisaburo and others had been released on bail and the lawsuit was still pending, nevertheless such outrageous destruction was being shamelessly carried out in broad daylight.
Contrary to the turmoil about Honguyama, purity of faith glowed beautifully down below, especially at Shoun-kaku at its foot on the banks of the clear stream of Wachi river.
On October 18 REIKAI MONOGATARI, or stories from the spirit world, is that the canon of Oomoto and the Holy Scriptures of Oomoto, began to be dictated to scribes by Onisaburo.
This was the most notable affair the outbreak of the first Oomoto case, because this “magnum opus” can safety be said to have embodied the renovation of Oomoto, in fact it was in a way, the preparation for the reintegration of this religious order.
He stated the dictation without conscious to notes or books of reference of any kind, while four scribes put down the words, which flowed easily out of his mouth, from memory by inspiration, busily on copy paper, not by stenography.
It took about 10 days to dictate one volume of 400 octavo papers on the average. But as the scribes become accustomed to writing down faster, the speed of dictation was also accelerated to finish on entire volume in almost 3 days.
The author had the intention of publishing 1,728 volumes to complete the work, though at lest 120 volumes were necessary to fulfill his hope, but volume 81 became the last one. Contra to this, 100,000 sheets of copy paper (with 100 sections per sheet for letters and ideographs) were required to make up this long tale.
The groundwork of these stories was formed be those mysterious experiences the author had had in February, 1898, but you should not miss the fact that things on the Divine planes will come into being in this world: this principle of spiritualism which we are taught in our faith, too. Naturally the stories often deal with this life of ours as well.
The work reveals the creation, the character of the lord God, the position, relation and activity of divine beings, the world wide Plan of God, the origin of the advent of Oomoto, the relation between God and man, the truth of the celestial world, views of the world and life, philosophy, religion, politics, economy, thought, education, art, and so on. The author’s fundamental attitude from beginning to the end is based on the principle of the mastery of spirit over flesh: the spiritual world is primary, the preset world (natural world) inferior world.
The stories sometimes comprise of converse essays and verses, but on the whole the exhibit a novel form that in a way reminds us of Pilgrims progress by John Bunyan, (N-2) a religious representation unique in the world of literature. The former is party the narrative of an exploration indeed, with plot, characterization, and dialog besides a story, but it has no sign of that sense of evil and guilt, which is frequently the case with Christian writers. In the contrary the author was flashlight humorist of optimistic nature. And the story was told with much humor and fragile wit of style, which led men to humorous laughter. Especially his prismatic experience from poverty stricken boyhood produced vivid characteristics and natural dialogue of common people through his endowed gift for description. The comic tale is so contrived that even the majority can understand rich spiritual meanings in an entertaining mood.
(N-2) The Pilgrim's Progress from This World to That Which Is to Come; Delivered under the Similitude of a Dream is a Christian allegory written by John Bunyan (1628–1688) and published in February 1678. It is regarded as one of the most significant works of religious English literature has been translated into more than 200 languages, and has never been out of print.
In a word the amazingly wide scope and abundance of contents are brimming with a great spirit of love and mercy to work salvation from beginning to end.
With the publication of the volumes, the caution of the authorities grew gradually more server. Sometimes revision was ordered by censorship before publication, again ciphers and dots became necessary and vol. 71 was suppressed and never saw the light of day. In Oomoto case II the whole plot of the work was considered to outline a plot to overturn the constitutional structure of state.