First published: March 6, 2022
Last updated: May 22, 2022


This article explores the possibility that the seed of the Third Omoto Incident may have grown into Russia's invasion of Ukraine on February 24, 2022 and thereafter.
If this were the case, the Russo-Ukrainian conflict and its ramifications could continue for 2435 days, or about 6 years and 8 months because the rebirth of the Aizen-en and the ensuing resurrection of Onisaburo's teachings took exactly the same 2435 days.


The kata model of "2435 days" has unfolded several times in Omoto's history.




Table of Contents
  1. Summary: What is the Third Omoto Incident of Showa 55 (1980)?

  2. Omoto's concept of kata, or models

  3. In-depth analysis of each important stage of the Third Omoto Incident

  4. Comparison between Russia's invasion of Ukraine and the Third Omoto Incident

  5. Conclusion

  6. Possible ramifications of Russia's invasion of Ukraine


Summary: What is the Third Omoto Incident of Showa 55 (1980)?

The epicenter of the Third Omoto Incident in Showa 55 (1980) was Takeda, Hyogo Province, north of Kobe or Osaka. (See upper map below)

Onisaburo says that Japan is a miniature model of the world's major continents, with the biggest island of Honshu corresponding to Eurasia.
Related link: Dragon-Shaped Japanese Islands

Note: Just because Japan serves as a model of the world does not mean Japan or Japanese people are superior to others. Onisaburo supports the transmigration of souls, adding that humans are reincarnated time and again to learn love, goodness and other virtues during their earthly sojourns so that they can be "resurrected" to heaven as celestial beings after they leave the material world. In this respect, current Japanese people are Japanese for a reason, but they may have been non-Japanese nationals in their former incarnations just as current non-Japanese nationals may have been Japanese. For details, see How the Spirit World Works

He further indicates that the Osaka Bay is a smaller version of the Black Sea. (See lower map below)


The Osaka Bay = the Black Sea
(Incidentally, Lake Biwa = the Caspian Sea)


Osaka Bay (red sign) and Takeda (purple circle)



Black Sea (red sign) and Kiev (purple circle)



While this may be just a coincidence, Takeda and Kiev appear to be closely located to each other.

When the Second Omoto Incident was finally settled in his favor, Onisaburo said as follows:
"This is not the end of the Omoto Incident. There are supposed to be three Omoto Incidents. They constitute the pine-bamboo-plum incidents. The Third Incident is take-da, take-da (bamboo, bamboo)."
The part take-da is Onisaburo's pun on the words take-da (It's bamboo) and Takeda (place name). Onisaburo let us know the type and site of the Third Omoto Incident as follows:
  • Type: Something that happens within Omoto.

    Note: Bamboo is uchi wa kara (hollow inside). Uchi wa kara can also mean "from within" or "from among members of the same family."

  • Site: Takeda.

    Note: Literally "bamboo rice field," Takeda is a common Japanese place name.

As aptly prophesied, the Third Omoto Incident resulted from issues about Omoto's Takeda Chapter in Hyogo Prefecture. The authoritarian Omoto headquarters, which disregarded the teachings of Nao and Onisaburo Deguchi as a thing of the past and used dirty tricks to enable Kyotaro Deguchi to assume the head of the religious group, attempted to create their major influence-wielding church in Takeda. Their hard-line approach was met with fierce opposition from Omoto members, especially anti-Kyotaro Deguchi members, pro-Eiji Deguchi members and like-minded members who stood up to reform the degenerate leadership (or rather "dictatorship").

Since pine, bamboo and plum are considered auspicious symbols in Japan, the three Omoto Incidents were probably felicitous events at least in the eye of the Kami in that they promoted the divine work of remodeling the world.


Omoto
Incident
Year Site Symbol Type
First Feb. 12,
Taisho 10
(1921)
Umeda, Osaka
Note: Ume as
in Umeda
means "plum."
Plum Religious persecution of
Omoto by imperial
Japanese government
Second Dec. 8,
Showa 10
(1935)
Matsue, Shimane
Note: Matsu as
in Matsue
means "pine."
Pine Religious persecution of
Omoto by imperial
Japanese government
Third Showa 55
(1980)
Takeda, Hyogo
Note: Take as
in Takeda
means "bamboo."
Bamboo Internal conflict of Omoto,
resulting in three different
groups

Three Omoto Incidents



The following is a broad overview of the Third Omoto Incident.

Year Description
Taisho 13 (1924), Feb.
Onisaburo prophesied the infiltration of evil spirits into Omoto after his death, trying to mislead the Second Spiritual Leader (Sumi Deguchi) and the Third Spiritual Leader (Naohi Deguchi)
- written in Onisaburo's de facto will that he left just before his expedition to Mongolia. His will is titled the Nishiki no Miyage ("Gift of Brocade").

Showa 6 or 7 (1931 - 1932)
Some Omoto members launched a secret campaign to install Hidemaru Deguchi, the husband-in-law of Naohi Deguchi (Onisaburo's first daughter), to force Onisaburo to resign. This campaign was eventually brought to light and failed, infuriating Onisaburo so much that he shouted, "How dare Hidemaru tried to take my place without understanding the Kami's grand design?"

Even afterwards, rumor had it that other members in Hokkaido plotted to use Hidemaru to establish their own religious group.

Showa 20 (1945), Dec. 8
On Decemeber 8, Onisaburo and his followers performed a religious ceremony to report the resolution of the Second Omoto Incident to the Kami.

December 8 is also the date when the Second Omoto Incident broke out in Showa 10 (1935) or when Japanese forces attacked on Pearl Harbor to wage war with the United States in Showa 16 (1941).

Japanese Buddhism considers December 8 a sacred date because it was when Siddhartha Gautama attained enlightenment to become the Buddha.

From this date on, Onisaburo started a new religious group named the Aizen-en (literally "Garden of Love and Goodness") by renewing the outdated Omoto religion to create good kata models for Japan and the world in the future.


Onisaburo avoided using the box-like kanji character
to make his new religious group open to anyone.


It is important to note that Onisaburo cast away the old Omoto organizaion and started anew with the establishment of the new Aizen-en.
In other words, he had no intention of reverting his new Aizen-en to the old Omoto.

Showa 23 (1948), Jan. 19
On January 19 at 7:55 a.m., Onisaburo ascended to heaven as head of the Aizen-en. He was 76 years, 5 months and 9 days old.

He was freed from physical confines and is still active as the Mizu Spirit. In fact, he composed a 31-syllable poem in his Gessho-zan ("Moonlit Mountain") anthology, indicating that he was finished with the basic reform of Japan and would use the United States to revamp the world.

Showa 24 (1949), Oct. 29
Sumi Deguchi, the wife of Onisaburo who was officially sworn in as second head of the Aizen-en following her husband's ascension, changed the name of the group from the "Aizen-en" to the "Omoto Aizen-en." because she preferred to use the term "Omoto."

This boded ill for the Aizen-en in that the use of the term "Omoto" ran counter to Onisaburo's intention and reverted to the archaic institution, symbolizing the old guard.



Omoto vs. Aizen-en

Showa 24 (1949), Dec. 8
An in-house society called the "Rakuten-sha" was formed.

It was a group centering on the promotion of fine arts, artistic movements and activities. But it was actually a group of anti-Mizu Spirit (= anti-Onisaburo) members.

In Omoto, two major lines of spirits or deities have historically been in interaction or conflict with each other: the Izu Spirit and the Mizu Spirit.
  • Izu Spirit is associated with Nao Deguchi
  • Mizu Spirit is associated with Onisaburo Deguchi
The relationship between the Izu Spirit and the Mizu Spirit may be similar to that between John the Baptist and Jesus the Christ.

Members belonging to the line of the Izu Spirit often find it difficult to understand Onisaburo. They tend to place their whole trust in Nao but make light of Onisaburo.

In January, Showa 25 (1950), the Rakuten-sha published its first monthy art magazine titled "Konohana."

The Rakuten-sha was headed by Torao Deguchi, the second husband of Umeno Deguchi (Onisaburo's second daughter), and its initial members included such important figures as Naohi Deguchi (Onisaburo's first daughter), Eiji Deguchi (one of Naohi's son-in-law) and Yoshihiro Hyuga (an influential member whom Kyotaro Deguchi, the first son of Naohi, often respectfully called "Big Daddy" because of his guardian role).

As mentioned later, Torao Deguchi, Naohi Deguchi, Eiji Deguchi, Yoshihiro Hyuga and Kyotaro Deguchi played their respective roles in the outbreak of the Third Omoto Incident.

Showa 27 (1952)
Foundress Nao Deguchi once prophesied that the reign of the second-generation head (= Sumi Deguchi) would be short. Her prophecy proved right when Sumi passed away on March 31, Showa 27 (1952). She headed up the organization for a period of a little over four years.

On April 1 of the same year, Naohi Deguchi succeeded her mother Sumi as head of the religious group. In fact, she became the Third Spiritual Leader.
Similarly, Hidemaru Deguchi, Naohi's husband, became the Third Deputy Spiritual Leader.

Naohi the new leader changed the group's name back to Omoto from the Omoto Aizen-en.
That was partly because she was an ardent admirer of her grandmother Foundress Nao Deguchi and did not like his father Onisaburo Deguchi very much. She probably belonged to the divine line of the Izu Spirit.

Naohi's reversion to Omoto shattered Onisaburo's intention to start anew for the coming new age, paving the way for the outbreak of the Third Omoto Incident and the ensuing call for internal reform.

Showa 27 (1952) & there-after
With both Onisaburo and Sumi Deguchi gone, the Rakuten-sha, an internal society of Omoto comprised of top aides to the Third Spiritual Leader Naohi Deguchi, had the time of its life.

The top aides included:
  • Torao Deguchi
    The second husband of Umeno Deguchi (Onisaburo's second daughter). His former family name was Tagami. Torao helped the Deguchi family while Onisaburo and many other male Deguchi's were imprisoned due to the Second Omoto Incident, and in the process he had a romantic relationship with Umeno, 10 years his senior.

    Onisaburo did not approve of Torao and Umeno's marriage. For this reason, Torao had to wait until after Onisaburo's ascension to marry into the Deguchi family.


  • Yoshihiro Hyuga
    His excessive authority within Omoto earned him the epithet "Emperor Hyuga." The Second Omoto Incident preceded the imprisonment of top leadership members including Hidemaru Deguchi (Kyotaro Deguchi's biological father) for nearly seven years. Like Torao Deguchi, Hyuga also helped the Deguchi family following the Second Omoto Incident and gave the little Kyotaro a lot of tender loving care. Kyotaro became so attached to Hyuga that he called him "Bid Daddy."

    However, neither Onisaburo nor Sumi regarded Hyuga's strong clout over Naohi as favorable.

    Kyotaro was the apple of Hyuga's eye. As such, he had the ambition of installing Kyotaro, the only son of Naohi and the hope of the Rakuten-sha, as the next head of Omoto.

    Hyuga successfully instilled his ambition mentioned above into Kyotaro, who would often say, "This Ten'on-kyo (one of Omoto's two major holy grounds) is all mine."

    Omoto's Kami dictates that only women should be the religious group's Spiritual Leaders because men are more likely to harbor Machiavellian ambitions and because it is the Kami's grand design to allow seven goddesses to assume the post of Omoto's Spiritual Leader in seven different generations. In this respect, it will violate the Kami's orders if any male person becomes the Spiritual Leader.
Showa 32 (1957) & there-after
As prophesied in Volume 67 of the Reikai Monogatari, Onisaburo's death was followed by Omoto's internal struggle between the Kyotaro Deguchi faction and the Eiji Deguchi faction.

Around Showa 32 (1957), the faction that supported Kyotaro Deguchi as its leader was organized. It was named "Wakamatsu-kai."

To the Wakamatsu-kai, the Eiji Deguchi faction was a nuisance because:
  1. Eiji Deguchi was the husband of Naomi Deguchi, the 4th Spiritual Leader to be as decreed by Omoto's Kami, and

  2. For the Wakamatsu-kai to make Kyotaro Deguchi head of Omoto, it needed to eliminate Naomi Deguchi from any opportunity to assume the 4th Spiritual Leader.
Showa 33 (1958), Apr.
Eiji Deguchi, the husband of Naomi Deguchi, was sworn in as President of Omoto.

President, or Soh-choh in Japanese, was the administrative leader of the organization, going in tandem with the Spiritul Leader.

Eiji replaced President Uchimaru Deguchi, who had served Onisaburo as his most trusted right-hand man and who had led the group's adminisrative affairs since its inception in 1945. The replacement was not amicable, however. President Uchimaru resigned to take responsibility for failing to contain the internal conflict between the Rakuten-sha group (Kyotaro Deguchi) and the Eiji faction (Eiji Deguchi).

The Kyotaro faction recommended Torao Deguchi as new President, but Uchimaru opposed it, saying that it would be unreasonable for him to assume the post, but that Eiji Deguchi would be a good fit for the role because the experience would help make him a competent Deputy Spiritual Leader in the future. A top Omoto director came to Uchimaru's rescue, facilitating the transfer of power from Uchimaru to Eiji.

Incidentally, Uchimaru Deguchi was the husband of Onisaburo's third daughter, Yaeno, and the father of Yasuaki Deguchi, the author of The Truth about the Third Omoto Incident (1986).

A notable change in Omoto during Eiji's reign was the 3rd Spiritual Leader Naohi's desire to revert to Nao's teachings (but not Onisaburo's). That was because Naohi was a great admirer of her grandmother Nao, because she preferred Nao's Izu Spirit teachings, and because she did not really get along with his father Onisaburo. Ironically, Naohi expressed this desire in the Zuisei Festival, a celebration of Onisaburo's birth. This incident may have marked a negative turning point for Omoto.

The Omoto leadership's disregard of Onisaburo's teachings became clearer when the religious group performed the 567 (Miroku = Maitreya) Festival for Foundress Nao Deguchi in Showa 33 (1958). This important festival had been observed for Onisaburo Deguchi. "567" was reserved for Onisaburo and did not mean anything to Nao.

Showa 37 (1962)
The pro-Kyotaro group successfully forced President Eiji Deguchi to resign.

Once sworn in, President Eiji Deguchi overhauled the top leadership a little too hastily by removing many distinguished senior members and formed his cabinet with only his factional members. This left a lingering discomfort among those members who felt they were unfairly treated.

Eiji had a pure-hearted and passionate personality. He devoted himself to peace movements and earned high praise especially from pacifist groups. However, his pure-heartedness sometimes led to his bigotry; he made a clear distinction between friends and foes - based solely on his subjective judgment. He was not as tolerant or broad-minded as Onisaburo. Eiji favored memberes of his Ayabe faction over others, and he eliminated his critics. One disgruntled pro-Eiji member after another was bought by the worldly-wise Kyotaro into the Kyotaro faction. President Eiji Deguchi was successful externally but not so internally.

The power balance began tipping towards Kyotaro Deguchi during the reign of President Eiji Deguchi.


Ideologically, the Eiji faction and the Kyotaro faction were divided over peace movements. The former took a pro-peace stance, whereas the latter advocated Japan's military alliance with the United States through the Japan-U.S. Security Treaty.

Eiji was such an active pacifist that he met with Chinese Premier Zhou Enlai and other powerful Chinese officials to facilitate religious and cultural exchanges between Japan and China. It was during this peace mission that the Kyotaro faction sent some Japanese conservative business and political leaders to the Third Spiritual Leader Naohi Deguchi to warn her that Omoto would end up with a third Omoto Incident if it continued its current peace movements.

Having already suffered the hardship of the two Omoto Incidents, Naohi was so overwhelmed by the dreadful possibility of yet another Omoto Incident that she decided to dismiss President Eiji. The Kyotaro faction successfully misled Naohi into believing their groundless notion.

Afterwards, members of the Eiji faction were expelled or relegated. Omoto's peace movements suffered a major setback.

Showa 38 (1963)
The Third Spiritual Leader Naohi Deguchi, the Fourth Spiritual Leader to-be Naomi Deguchi, Eiji Deguchi, Kyotaro Deguchi, Torao Deguchi and others had a meeting to discuss how to handle the real estate in Naohi's name in Ayabe, Kyoto. The minutes indicate that Kyotaro said:
  1. He had the right to inherit the property of the Deguchi family as the eldest son, including the right to succeed his mother as Fourth Spiritual Leader, and

  2. He opposed Eiji's planned appointment as Deputy Spiritual Leader.
It should be noted that Kyotaro saw Omoto's female succession, an ironclad divine rule, as a mere property right.

Showa 39 (1964), Jan. - Feb.
Torao Deguchi maintained in the Omoto, an in-house magazine of the religious group, that Hidemaru Deguchi was none other than Hinode no Kami, a heroic god in Omoto's literature who played an important role in the divine work. (This is totally groundless.)

This was part of the Kyotaro group's attempt to deify Hidemaru.

Hidemaru and Hinode no Kami share two identical kanji characters. But that does not mean they are the same entity.

Meanwhile, in February of the same year, the Naniwa Chapter was established in Osaka. This chapter was under the direct control of the Omoto Headquarters. Kyotaro headed up the Naniwa Chapter. This church proved to be a major hub where the Kyotaro faction implemented various stratagems.

Showa 41 (1966), Mar.
The completion of the Baisho-kan Hall

Eiji Deguchi still had a considerable clout in Omoto because he was the husband of Naomi Deguchi, the future Fourth Spiritual Leader.

The Kyotaro faction needed to water down the teachings of Nao, Onisaburo and Sumi Deguchi to seize full control of the religious organization.

The Kyotaro faction plotted to deify Hidemaru Deguchi, the husband of the Third Spiritual Leader Naohi and the father of Kyotari himself. To this end, they built the Baisho-kan Hall to propagate the wrong belief that Hidemaru was a living god and a saviour.

Hidemaru had remained mentally insane for a long time - even before the outbreak of the Second Omoto Incident in 1935.

Hidemaru once rebelled against Onisaburo, trying in vain to take his place. His behavior was so egregious that Onisaburo said, "The Kami won't forgive Hidemaru even if I do."

Sumi said something to the effect that the Kami had to keep Hidemaru insane for a reason, and that things would get worse if Hidemaru's insanity were cured.

The Kyotaro group knowingly or unknowingly mystified and capitalized on Hidemaru's insanity, saying that he would someday awaken to emerge as a saviour. (This is totally groundless, and the truth is that he remained punished by the Kami.)


Showa 41 (1966), Aug. - Oct.
Hidemaru Deguchi refused to move to the Baisho-kan Hall.

On August 22, the Third Spiritual Leader Naohi Deguchi moved to the Baisho-kan Hall, along with his son Kyotaro's family. But her husban Hidemaru refused to move three times!

The Kyotaro group needed Hidemaru to stay at the Baisho-kan Hall to use him for their own objective: Installation of Kyotaro as head of Omoto. Therefore, on August 16, Showa 46 (1971), they abducted Hidemaru in the early morning and whisked him away to the Baisho-kan Hall. Hidemaru's scream and the abductors' angry voice blared, and several female believers in the kitchen who witnessed the incident reported it to the Omoto Headquarters. But a gag rule was quickly put in place to effectively muzzle those believers.

Showa 42 (1967), Sep.
Kyojin Deguchi Onisaburo ("The Great Onisaburo Deguchi") by Kyotaro Deguchi was published.

Omoto launched a group-wide campaign to deliberately make Kyotaro's book a best-seller. Kyotaro's speeches across the country spurred the sales drive.

The campaign proved successful and enabled Kyotaro to step into the limelight as a representative of the Omoto religion.

Showa 43 (1968), Nov.
Yoshihiro Hyuga (dubbed the "Emperor Hyuga"), who had wielded power over Omoto as an aide to the Naohi Deguchi family, and who had groomed Kyotaro Deguchi to take over the religious group in the future, died suddenly at his mistress' house.

Showa 44 (1969), Apr.
The Baisho-kan Hall (Naohi & Kyotaro Deguchi's private residence) was upgraded to a religious group named the Baisho Kyokai ("Baisho Church").

To avoid paying hefty taxes, the Kyotaro group turned the Baisho-kan Hall into the site of another religious group within the Omoto faith (to enjoy tax exemption as a religious corporation). They defended themselves by arguing that the founding of another church within the Omoto church would plant a seed for creating the utopian Maitreya world.

What seed is it, we wonder? (This is simply their sophistry!)

The Baisho Church was composed of Kyotaro and his pet believers. It propagated bigoted teachings - in stark contrast to Omoto teachings - within Omoto. This mini-church acted like a cancer cell that would ruin Omoto from within, as correctly prophesied by Hisa Fukushima, the third daughter of Foundress Nao Deguchi.

Showa 44 (1969), Jul.
Eiji Deguchi, the Deputy Fourth Spiritual Leader to-be, was stripped of his qualification as an Omoto missionary and was dismissed from his post as a member of the religious group's commission on Omoto teachings.

The direct cause of Eiji's divestiture was his involvement in a quarrel with a senior Omoto member who was believed to be on Kyotaro's side.

Showa 44 (1969), Aug.
The Omoto Headquarters declared its support of the Japan-U.S. Security Treaty.

Omoto traditionally chose to remain politically neutral, siding with neither rightist nor leftist ideologies.

Kyotaro pulled some strings behind this incident. He got his mother Naohi to issue a group-wide statement to ensure that all Omoto believers were in favor of the Japan-U.S. Security Treaty. He also used his pet followers to hand out to visiting worshippers some politically biased leaflets that endorsed the treaty.

Showa 45 (1970), Jan. & Apr.
In January, Eiji Deguchi's book titled the Omoto-kyo Jiken ("The Omoto Incidents") came out.

30,000 copies of the first edition were quickly sold out, and reprinting got underway.

The Omoto Headquarters asked its local chapters to promote the sales of the book.

In April, Eiji also published a photo book titled the Minshu no Shukyo Omoto ("Omoto: A Faith for the Masses").

Alarmed by Eiji's success, the Kyotaro group sent a document to the heads of different churches across the country, discouraging them from buying Eiji's books on the pretext that his writings might mislead Omoto believers about the religion's missionary work. This was tantamount to a call for a boycott.

Showa 46 (1971), Aug.
This year marked the 100th anniversary of the birth of Onisaburo Deguchi.

A special festival to commemorate the occasion was held, and Yasuaki Deguchi, a grandson of Onisaburo Deguchi, was asked by the Omoto Headquarters to write about his interviews with members related to Onisaburo including Eiji Deguchi for the religious group's in-house mazagine "Aizen-en" in 12 installments.

Around the time of the 3rd or 4th installment, Omoto's top leadership threatened Yasuaki Deguchi, trying to bring his serialized articles to a halt without explaining why.

However, Yasuaki refused to give in to their threat and demanded that they give reasons for wanting to terminate his serialized interviews in the "Aizen-en" magazine. His father, Uchimaru Deguchi, supported him as a senior member.

Yasuaki eventually managed to complete the 12 installments, whereas another in-house magazine "Oomoto," of which Omoto's top leadership seized control, totally ignored his articles. Still, he was able to light the fire of Onisaburo Deguchi in the hearts of like-minded Omoto members.

Showa 46 (1971), Aug. 16
The Kyotaro group needed Hidemaru to stay at the Baisho-kan Hall to use him for their own objective: Installation of Kyotaro as head of Omoto. Therefore, on August 16, Showa 46 (1971), they abducted Hidemaru in the early morning and whisked him away to the Baisho-kan Hall. Hidemaru's scream and the abductors' angry voice blared, and several female believers in the kitchen who witnessed the incident reported it to the Omoto Headquarters. But a gag rule was quickly put in place to effectively muzzle those believers.

One of the abductors was Takashi Nobori, a close aide to Kyotaro Deguchi. Nobori concocted a doctrine that treated Hidemaru Deguchi as a living god. Kyotaro and his pet believers regarded Nobori as a guru.

After Hidemaru was confined in the Baisho-kan Hall, the Kyotaro group declared that the Baisho-kan Hall was the only holy place that enshrined the living god (= Hidemaru) within the Omoto premises, dismissing the Baisho-en in Ayabe and the Ten'on-kyo in Kameoka as completely deserted holy sanctuaries. As a result, an increasing number of Omoto believers visited the Baisho Church (at the Baisho-kan Hall) without stopping by the Baisho-en or the Ten'on-kyo.

Kyotaro Deguchi is the first son of Naohi Deguchi, the religious group's Third Spiritual Leader. He has an older sister named Naomi Deguchi, the legitimate albeit ill-fated successor to Naohi as the Fourth Spiritual Leader.
Eiji Deguchi, originally named Eiji Yaguchi, married Naomi Deguchi to become assistant to his wife in the future when she assumed the post of Fourth Spiritual Leader. Omoto's Kami dictates that only women should be the religious group's spiritual leaders because men are more likely to harbor Machiavellian ambitions. Incidentally, Eiji Yaguchi was the son of Iku Yaguchi, a love child of Prince Taruhito of the Arisugawa House of the Imperial Family. That was the primary reason why Onisaburo accepted Eiji Yaguchi as an in-law. Onisaburo himself was a love child of the same Prince Taruhito and Yone Ueda.
It was unfortunate that Kyotaro Deguchi had to be practically raised by Yoshihiro Hyuga, an influential member of Omoto. Kyotaro was born in Showa 11 (1936), a year after his father Hidemaru Deguchi was imprisoned by the Imperial Japanese government following the Second Omoto Incident. Hidemaru was finally released from prison in Showa 17 (1942). During that period, Hyuga acted like Kyotaro's guardian, treating the young boy dearly. He had long wanted to make Kyotaro the Fourth Spiritual Leader - in contravention of the Kami's decision - and instilled in him the idea that in the future he would succeed and own Omoto in its entirety.
Heisei 4 (2022) The strife has continued to this date.


To be continued...



Omoto was a divine theatrical troupe that implemented the Kami's programs based on the concept of kata, or models.
For details on the kata principles, see The Dragon-Shaped Japanese Islands.
(Note: The Kami here is interchangeable with the One, God, the Providence, the Supreme Being and the like.)

Omoto's teachings maintain that Omoto serves as a model of Japan, which in turn serves as a model of the world.
In other words, what happens to Omoto will happen to Japan in a similar manner, and what happens to Japan will happen to the world on a larger, more dramatic scale.

With Onisaburo as head of the divine theatrical company, Omoto believers unknowingly sowed seeds, or models, through their actions in the hope that those seeds would grow to let divine power shine through the world to eliminate social evils and corrupt institutions.

Just like any drama, Omoto's divine drama also required villains.
Some of those villains were Omoto believers with strong ambitions while others were members of the Deguchi family.
The Omoto Shinyu indicates that the Kami often has to make some members of the Deguchi family play villains because He cannot let other non-Deguchi believers play such roles.

Taka-hime, a character appearing in the Reikai Monogatari, is a case in point. One of the real-life models of Taka-hime is known to be Hisa Fukushima, the third daughter of Nao Deguchi, one of the Omoto founders. Possessed by the evil spirit Yamata no Orochi ("Eight-Forked Serpent"), Hisa rebelled against Onisaburo with a vengiance by founding her own religious group. She played the role of evil force in Omoto's divine drama, and the seed of her being brought to her knees was planted so that evil force would be beaten into submission in real life going forward. When Hisa passed away, Onisaburo complimented her on playing the role no one else could, thereby contributing to the divine work.


Hisa Fukushima


Omoto has undergone two unlawful government-sponsored persecutions: The First Omoto Incident of 1921, and the Second Omoto Incident of 1935.
They are believed to have served as models of the downfall of the Imperial Japanese Empire.

Prior to his ascension, Onisaburo prophesied the Third Omoto Incident, adding that the third one would be infighting unlike the previous two.

Onisaburo was right about his prophesy when an internal conflict broke out within Omoto in the 1970s through the 1980s, leading to Omoto's split into three groups: Oomoto, the Omoto Shinto Rengoh-kai, and the Aizen-en.

For details of the Third Omoto Incident, the webmaster relies on the book titled "The Truth about the Third Omoto Incident." It was penned by the late Mr. Yasuaki Deguchi, physically a grandson of Onisaburo, but spiritually his beloved son and the only legitimate successor to his grand design for creating the Maitreyan utopia.

The Truth about the Third Omoto Incident by Yasuaki Deguchi

The Truth about the Third Omoto Incident (1986)
by Yasuaki Deguchi under the pseudonym "Ryu Towada"
Available on Amazon (in Japanese only)





To be continued...





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