First published: December 11, 2005
Last updated: March 5, 2023





The Kami's 3,000-year program has been underway since Showa 18 (1943).

The following are some 31-syllable poems from Onisaburo's Gessho-zan (Moonlit Mountain) anthology:




Now let us focus on Poem Nos. 1546, 1549, 1550, 1551, and 1552.
  • No.1546: Now that the 50-year chi-no-jumbi shingyo (divine work on earth for the preparation of the Age of Maitreya) has been completed, Showa 18 (1943) marks the first year of the Kami's 3,000-year program.
    Note: "3,000 years" is a figurative expression for "a long time" or "countless years" and therefore should not be taken literally.

    Also note: "18" as in Showa 18 implies "Maitreya" as 18 = 3 [mi] x 6 [roku] = miroku = Japanese transliteration of "Maitreya."

  • No.1549: January 1, Showa 18 (1943) marks the completion of the 50-year divine preparation on earth.
    Note: The founding of Omoto in Meiji 25 (1892) and its activities until January 1, Showa 18 (1943) are considered the "preparation phase" (lead time) for the 3,000-year program.

  • No.1550: The 3,000-year incarceration of Supreme Deity Kunitokotachi of the Earth's divine world ended in Meiji 24 (1891).
    Note: The end of Kunitokotachi's incarceration is followed by Ushitora no Konjin (= Kunitokotachi)'s possession of Nao Deguchi in Meiji 25 (1892), with the famous declaration through her mouth: "The Greater World shall burst into bloom as plum blossoms at winter's end. Ushitora no Konjin has come to reign at last."

    Please refer to Volume 4 of the Reikai Monogatari for details of Kunitokotachi's incarceration.

  • No.1551: Showa 18 (1943) witnesses the curtains of the Kami's 3,000-year program open to remodel the world.

  • No.1552: Everything is all set to replace the 50-year preparation with the Kami's 3,000-year program.

Reiwa 5 (2023) marks the 80th anniversary of the ongoing 3,000-year divine program.



Onisaburo and his dog Shiro (White)





Akechi Mitsuhide was Sen no Rikyu?

It is generally believed that Akechi Mitsuhide, a genearal under Oda Nobunaga, was killed by a soldier in the Battle of Yamazaki after he had rebelled against his master and forced him to suicide at Honnoji Temple in Kyoto.

According to the Mizu Kagami (Water Mirror), a collection of "thus I hear (from Onisaburo)" accounts by his believers, Onisaburo says to the effect that:
  • Sen no Rikyu, a master of the tea ceremony, was Akechi Mitsuhide disguised.

  • Toyotomi Hideyoshi and Akechi Mitsuhide had already reached a compromise, and Mitsuhide let Hideyoshi win the Battle of Yamazaki easily.

  • Akechi Mitsuhide posing as Sen no Rikyu became an aide of Hideyoshi, providing him with strategies, advice, and other resources.

  • This great secret (Akechi Mitsuhide = Sen no Rikyu) had been handed down in hereditary succession in the House of Sen (Senke school of tea ceremony).
 See four pages on this subject below:







Also see the following link:



Oda Nobunaga was killed by Lady Ano?

According to the Tsuki Kagami (Moon Mirror), a collection of "thus I hear (from Onisaburo)" accounts by his believers, Onisaburo had a past life as Oda Nobunaga (1534-1582), one of Japan's renowned war lords.

It is generally believed that Oda was forced to commit suicide at Honnoji Temple amid rebellion by one of his vassals, Akechi Mitsuhide.

However, Onisaburo says that Oda was actually stabbed to death from behind by Ano no Tsubone (Lady Ano) with her naginata halberd:




Also see the following link:



About the Making of the Atomic Bomb

The following news story by Kyodo shocked the webmaster:
Kyodo News (Tuesday, Feb. 17, 2009)

Japan firms played into Khan's nuclear hands
Key devices abetted disgraced proliferator's atomic arms quest

Japanese companies played a key role in supplying equipment used for Pakistan's nuclear arms program, investigations by Kyodo News in Islamabad and Tokyo have revealed in recent days.

Comments by Pakistan's disgraced nuclear scientist, Abdul Qadeer Khan, and former employees of the companies reveal in detail for the first time how leading Japanese manufacturers knowingly and unknowingly helped Pakistan acquire nuclear capability and were incorporated into its supply framework.
This story reminds the webmaster of Onisaburo's words in the Shingetsu no Kage ("Light of the New Moon"), a collection of "thus I hear (from the Master)" accounts by his believers. One such account dated September 4, 1945 quotes Onisaburo as saying to the effect that:
  1. A scholar or a group of scholars in Japan invented the atomic bomb,

  2. The scholar(s) did not use the A-bomb info for humanitarian reasons and gave it to Germans,

  3. Germans did not use it,

  4. It was used by Americans,

  5. The atomic bomb was dropped on Japan because Japanese were always thinking about bad things, and

  6. It was dropped on Japan because Japanese invented it.
While the above has not been proved, the webmaster is trying to collect info about the truth behind the A-bomb story.

Do you happen to know anything about this?

Also check out the following link:



Onisaburo's Concept of Time and Space

Just as Onisaburo is in a class of his own in terms of spiritual profundity, his concept of time and space is also unique and unrivalled in scale:

The Great Past
(= age of the gods)		Past: world of the Tenshoh Chizui (Auspicious Signs of the Spirit of Mizu in Heaven and on Earth) volumes (Vols. 73-81) of the Reikai Monogatari
Present: world of the remaining volumes (Vols. 1-72) of the Reikai Monogatari )
Future: world of the remaining volumes (Vols. 1-72) of the Reikai Monogatari )
The Great Present
(= present world)		Past: that which is projected from the past of the Great Past
Present: that which is projected from the present of the Great Past
Future: that which is projected from the future of the Great Past
The Great Future
(= Age of Maitreya = an ideal world)		Past: that which will be projected from the past of the Great Present
Present: that which will be projected from the present of the Great Present
Future: that which will be projected from the future of the Great Present

As you can see, our present and future are heavily influenced by that which is projected from the present and future of the Great Past. This is why the Reikai Monogatari is a treasure trove of prophecies (many of which have been proven accurate. See The Prophecies of Onisaburo Deguchi). Conversely, the numerous accurate predictions of the Reikai Monogatari help endorse the validity of Onisaburo's concept of time and space.

In a 31-syllable poem, Onisaburo describes Showa 18 (1943) as the first year of the Age of Maitreya (Note: 18 = 3 [mi ] x 6 [roku] = miroku = Japanese transliteration of 'Maitreya'). In other words, we are creating what will be the Great Future's present and future.

Therefore, we must cherish every moment of our time, transcend our barriers of whatever kind and unite for global peace.

As an aside, the Reikai Monogatari centers on ancient India from Vols. 39 to 72 (nearly half of the total volumes!). To reform with kototama the leader Oh-kuro-nushi (Great-Black-Master) of Brahmanism in Haruna (= Bombay), India, Kamususanowo no Okami dispatches five "kototama squads" of Ananai messengers from his shrine in the Caucasus in ancient Persia (Iran).
The webmaster's note (1): Brahmanism talked about in the Monogatari probably has little to do with modern-day Brahmanism. Any religion or teaching that fits the definition would be considered Brahmanistic.
The webmaster's note (2): The Ananai faith mentioned in the Monogatari is often synonymous with present-day Omoto religion. However, the webmaster thinks any other religion or teaching that fits the definition should be part of the greater Ananai faith, and especially so from Onisaburo's perspective of oneness of all good religions.
On the way, the Ananai messengers battle with the Brahman military, and their weapon is kototama, a belief that a sacred power or spirit dwells in the words of the traditional Japanese language (Or more broadly, words of God?). Later, some messengers head for the holy city of Jerusalem in accordance with a divine command.

Driven away by the Ananai messengers, Oh-kuro-nushi, who is manipulated by Yamata-no-Orochi (The eight-headed, eight-tailed serpent = anthropomorphizm of evil), flees to Mt. Daisen in Tottori, Japan. Kamususanowo hunts him down and destroys him at the foot of the mountain.

In light of Onisaburo's concept of time and space, if the whole or part of this incident projected itself into our Great Present, trouble, hostilities, or whatever in and/or around India or the Middle East would likely affect Japan.




Onisaburo on the Afterlife

1. Excerpts from the Tama no Ishizue (Foundations of the Spirit):

  • The greater spiritual world consists of the tenkai (heaven), the chu-u-kai (intermediary) and the jigoku (hell).

  • The tenkai, where the Sun-Deity and the Moon-Deity reside, falls into three rough divisions from the highest to the lowest: the first tenkai, the second tenkai, and the third tenkai. The tenkai, or the shinkai (realm of the gods), is equal to the Taka-ama-hara (Plain of High Heaven) in Shinto, the Gokuraku-jodo (Paradise of the Pure Land) in Buddhism, and Heaven in Christianity.

  • The tenkai consists of the tengoku (celestial kingdom) and the reigoku (spiritual kingdom), depending on the varying degrees of ai (love), zen (good), shin (truth), and shin (sincerity). The tengoku, or the land of the Sun, is ruled by ai and zen and falls into three major layers: the first tengoku, the second tengoku, and the third tengoku. On the other hand, the reigoku, or the land of the Moon, is ruled by shin and shin and falls into three major layers: the first reigoku, the second reigoku, and the third reigoku.

  • The chu-u-kai is the limbo between the tenkai and the jigoku where individual souls are purified of their earthly defilements before choosing to head for the tenkai or the jigoku in accordance with their spiritual rankings. It is also called the ame-no-yachimata (crossing of eight paths, crossing of many paths) in Shinto, the rokudo-no-tsuji (crossing of six paths) in Buddhism or the seirei-kai (world of spirits) in Christianity. Onisaburo claims that the present world is mostly the reflection of this chu-u-kai.

  • The jigoku, which consists of the neno-kuni (root land) and the soko-no-kuni (bottom land), is roughly divided into three strata from the highest to the lowest: the first jigoku, the second jigoku, and the third jigoku. The neno-kuni is filled with kyo (falsehood) and gi (deception) and is ruled by Maoh (Prince of Darkness), while the soko-no-kuni is filled with aku (evil) and yoku (greed) and is ruled by Satan. According to Onisaburo, Maoh, Satan and Lucifer are all symbols of Hell. Maoh represents the back of Hell and is infested with kyoki (devilish ogres), the cruellest kind of evil. Satan represents the front of Hell and is infested with kyorei (devilish spirits). Satan is less brutal than Maoh. Lucifer means "devils belonging to Babel," and their territory expands into the tenkai. Onisaburo stresses that Hell results from the sins man has committed in defiance of God's will, implying that it would disappear if he tried to purify his soul to acend to heaven.

  • Those who wish to go to heaven must create heaven inside their physical confines. That is because the afterlife is the world of attunement where heaven attracts spirits with heavenly vibrations and hell, spirits with hellish vibrations. To create an inner heaven, people need to love and trust God to become one with Him during their earthly sojourn.

  • Those who try to neglect the material life to live the spiritual life by, for example, renouncing the world tend to acquire such a sorrowful life that they cannot always ascend to heaven because they fail to enjoy the bliss of heaven. Therefore, people need to live both the secular and religious life to the full.

  • People carry their will, emotions, and feelings as they are into heaven upon death. When they are reincarnated, however, the limitations of their physical senses prevent their past-life memories from coming back. What is worse, the regained past-life memories do no good and could have a negative impact on the daily life in many ways. On the other hand, people have a clearer sense of thought and memory while going up to heaven. For this reason, people are "resurrected" to heaven.

  • The physical world is the mirror image of the spiritual world. Therefore, when a married couple of celestial beings has the "sexual intercouse of simply rubbing against each other's cheeks" and gives birth to a spiritual baby, the humans to whom the couple is spiritually related will feel like having sexual intercourse and receive the baby in the womb.

  • The ultimate reason for man's existence on earth is to enhance their spirituality while in the physical body so that upon their return they can contribute to the workings of the Divine and make heaven even a better place. In this respect, the physical body is a "seedbed" or "school" for humans to become denizens of heaven.

    • The male celestial beings are around 30 years old, and the female celestial beings, around 20 years old by the standards of this physical world. That is because human souls and emotions are ageless and eternal.

  • Some humans evolve from animals, birds, fish or insects through metempsychosis, while others originate from "spiritual babies" who are born when married couples of celestial beings have the sexual intercouse of simply rubbing against each other's cheeks.

  • In the eyes of the Creator, everyone is equal, whether they be wise or ignorant, high or low in social status.

  • Man's will, thought, and senses live on even after they die; their spirit begins their life in heaven in the same mental condition as they were on earth.

  • In light of the truth that the physical world is the mirror image of the spiritual world, there are houses and dwellings in heaven similar to those on earth except that the former is far more beautiful than the latter. Likewise, celestial beings lead a life similar to that of humans.

  • Also in the tenkai is a vocational diversity; there are messengers of divine teachings, farmers, artisans, merchants, and so on. Disinterested, they simply aspire to do good for the peace and prosperity of heaven with all their respective talents and skills.

    • Anyone who would receive a beatific life in the spiritual world must--while in the material world--understand, love and trust God, thereby leading a joyful life. Those who would renounce the world to avoid suffering of hell in the afterlife may end up in a life of loneliness upon death.

  • Holy shrines and temples are also found in the tenkai where heavenly beings, particularly messengers of divine teachings, perform a service and give sermons.


2. Excerpts from the Reikai Monogarai (Tales of the Spirit World):

  • There is some kind of interchange between a spirit being and their breathing and heartbeat, for their thought is related to the lungs while their emotions, to the heart. Thus, the complete cessation of the lungs and the heart marks the time when a person's spirit and flesh are detached. Breathing and heartbeat are the lifeline that connects the spirit--the essence of man--to the flesh. When the two organs are destroyed, the spirit being wakes up to what they really are and makes a resurrecting comeback to the afterlife (Vol. 47).

  • If people remembered their past lives, some would feel like returning to the spiritual world instead of going through the vicissitudes of life, and others may kill themselves to get away from it all. This could undermine man's raison d'etre to fulfill a divine mission in this life. Therefore, God has implanted in man the fear of death so that they could stay in the material plane for as long as possible to work for God as much as possible (Vol. 11).

  • A spirit being makes a gradual reincarnation in proportion to the growth of the physical body they are in. Because a child's physical body is not fully grown, their soul is not fully injected into. Not until they become an adult can a person have the entire soul reincarnated (Vol. 11). (Note: In another literature, Onisaburo points out that men reach spiritual maturity at age 30, and women, at age 20.)

  • The spirit world is the world of thought, the immeasurable world of spirit beings. The material world is the carbon copy, the miniature version of the world of divinities and spirits. As an illustration, Mt. Fuji (3,776 meters high) is to a picture of the mountain what the spiritual world is to the physical world. The picture Mt. Fuji is tiny, but the real Mt. Fuji is huge; similarly, the world of divinities and spirits is far more enormous than anyone can imagine (Vol. 21).

  • The 36-square-foot precincts of a Shinto shrine in this world would be as large as 244 square miles in the other world. Likewise, simple offerings at a small shrine in this world would turn into abundant offerings at a maginificent shrine in the other world (Vol. 21).

  • God created man not so much to have them lead an easy life in the material world as to enable them to acquire the qualities of virtue and good and to illuminate the light of trust and sincerity, thereby contributing to the development of the greater spiritual world as a living shrine of God (Vol. 56).

  • Death is what God has given to His creatures as a means for evolution; without it, they would get stuck in the same old rut and never change. Most lamentable as it may be, death is divine providence. For humans in particular, their existence on earth is a period of preparation for the afterlife where they are resurrected to heaven and resume their celestial life (Vol. 56).




The Dwarfed Humans and The Reikai Monogatari

"The human race will become smaller in size and more resistant to disease."

This is a quote from The Outlook for Science and Technology in the 21st Century, a compilation of experts' views on scientifically viable innovations in the next 100 years under the direction of Japan's Science and Technology Agency (STA).

The outlook includes other possibilities, such as human evolution via genetic technology, widespread use of cloning medicine and sweeping of land mines with a mine-sensitive strain of bacteria.

The downsizing of human beings coincides with what Onisaburo predicts in his voluminous scripture, The Reikai Monogatari.

In Chap. 20 ("The 50th Century"), Vol. 15 (dictated on Mar. 31 - Apr. 4, 1922), Matsu-hiko (Pine-Prince), Tama-hiko (Jewel-Prince), Kusu-hiko (Camphor-Tree-Prince), and Izu-hiko (Rigor-Prince) are having a chat in the spiritual world, when, a group of 5 men and women of only 2 shaku (= 1.988 ft.) in height appears from nowhere, walking hand in hand with faltering steps:


Tama-hiko:"Wow! Look at those small people. This place sure looks like an island of midgets. Do people that small also live in heaven, Matsu-hiko?"
Matsu-hiko:"Yes, and the same also applies to the material world. People as tall as 3 shaku (= 2.982 ft.) are called "giants," and 1.8 shaku (= 1.789 ft.) is adult size. The spiritual and physical realms are like mirrors set against each other. The souls of dwarfs on earth have visited Taka-ama-hara (Plain of High Heaven). Those midgets are walking hand in hand so they won't be whisked away by cranes."
Tama-hiko:"I'm getting confused. Three of us (= Tama-hiko, Kusu-hiko and Izu-hiko) have traversed the globe with Tokoyo-no-kuni (Land of Eternity = North America) as the starting point for our missionary work, but we have never met people smaller than 6 shaku (= 5.964 ft.). Even babies are as tall as those midgets. This can't be true, can it?"
Matsu-hiko:"People of 6 shaku or larger stature lived some 350, 000 years ago. In other words, 350,000 years have passed since you died at the Kajika Pass. The material world has already undergone 3,000 years since the 20th century, an era dominated by humans with tiny souls. According to the Christian calendar, it is the 50th century. As the world is unfolding, earthly beings come to dislike toil and suffering, and they depend on cars, trains, aircraft and other means of transportation so heavily that they seldom use their limbs, making themselves physically weaker and weaker to become feeble dwarfs in the current 50th century. On the contrary, believers of the Ananai faith (= Omoto in a narrow sense, but the webmaster thinks it would include other faiths based on love and brotherhood), which emerged from the late 19th century to the 20th century, are 6 shaku or taller as they follow its precepts and enjoy suffering, and they are engaged in God's Work in all three major divisions of the great spiritual world as living shrines of the Divine. They are called the "Maitreyan race of humanity."
Tama-hiko, Kusu-hiko, and Izu-hiko:"We thought we died at the Kajika Pass last night, but alas, 350,000 years have already passed since then. We hear there is no concept of time in the divine world, though. This is awesome!"




A New Form of Mailing System Predicted in The Reikai Monogatari

With the advancement of information technology (IT), electronic mail has become widespread in virtually all parts of the world, gradually replacing the conventional postal service. This trend is expected to continue as more IT innovations are introduced, such as broadband technology. Probably it will not be so long before we see one of Onisaburo's predictions come true.

In Chap. 21, Vol. 15 (dictated on Apr. 4, 1922) of The Reikai Monogatari, Onisaburo lets Matsu-hiko ("Pine-Prince") foretell that a new postal system will get under way in the early part of the 21st century where people use only their fingertips to write letters in the air and they will be delivered immediately by mail carriers. In addition, these airborne letters transmit verbal messages ("The era is approaching when words will convey oral sounds," Matsuhiko smiles).

In this chapter, Matsu-hiko in the divine world writes a letter, and the people around him try to listen to what the letter has to say. It comes out like a piece of music: "Kotoyori-wake, Tama-hiko, Izu-hiko, and Kusu-hiko from the material world's Taka-ama-hara (Plain of High Heaven) have paid a pilgrimage to Kunitokotachi no Mikoto and Kamususanowo no Okami and are now enjoying a panoramic view of the divine world's Taka-ama-hara. It would be greatly appreciated if you would let us know whether these guests have things to do in heaven. Yours sincerely." A mail carrier rolls up this midair letter, puts it between his wings and heads for the sky above at a lightning speed.

Doesn't this remind you of the current e-mailing system?

The webmaster is not sure whether this is related to the topic above, but he has recently found an interesting text-to-speech software package called Free NaturalReader 9.0.
It enables you to experience listening to any text on your PC.
You can have it read this site aloud for you!

NOTE: The webmaster has nothing to do with this company.





The Submarine Ruins off Yonaguni and The Reikai Monogatari

In 1986, what looked like archeological artifacts were found lying in the seabed off Yonaguni Island, Japan's westernmost territory at the end of the Ryukyu Island chain, now Okinawa Prefecture. They have since then been under investigation by the Sbumarine Research Group of the University of the Ryukyus headed by Professor Masaaki Kimura.

Despite controversy over the ruins' authenticity, Professor Kimura maintains in his latest book, Diving Survey Report for Submarine Ruins Off Yonaguni, Japan, that there are many indications of human involvement, such as:
  1. Traces of marks that show that human beings worked the stone. There are holes made by wedge-like tools called kusabi in many locations.

  2. Around the outside of the loop road there is a row of neatly stacked rocks as a stone wall, each rock about twice the size of a person, in a straight line.

  3. There are traces carved along the roadway that humans conducted some form of repairs.

  4. The structure is continuous from under the water to land, and evidence of the use of fire is present.

  5. Stone tools are among the artifacts found under water and on land.

  6. Stone tablets with carving that appears to be letters or symbols, such as what we know as the plus mark "+" and a "v" shape were retrieved from under water.

  7. From the waters nearby, stone tools have been retrieved. Two are for known purposes that we can recognize, the majority are not.

  8. At the bottom of the sea, a relief carving of an animal figure was discovered on a huge stone.

  9. In two locations, tools that were conceivably used by people who lived there, such as tools struck from stone, very important evidence, have turned up one after the other.

  10. Inscribed into San'ninu-dai, there is a large relief carving of a bird.

Suppose that the castle-like main structure in the ruins is acknowledged as a submerged artifact, what significance would that recognition have? Human history, the history of civilization, would probably have to be rewritten to account for the existence of stone constructions of that large a scale in East Asia 10,000 years ago.

Interestingly, there are passages in The Reikai Monogatari that apparently refer to the sunken civilization on the Ryukyu Islands, albeit 300,000 years ago.

According to Vols. 27 and 28 (dictated on Jul. 28 and Aug. 8, 1922, respectively), the Okinawa Island, the largest of the Ryukyus, is a tenth portion of what used to be a large but sunken island 300,000 years ago. The Monogatari calls this island Ryu-no-shima (Island of Ryu), and it and its pair, Kyu-no-shima (Island of Kyu), constitute the ancient Ryukyus.

The Island of Kyu corresponds to the Yaeyama Isles. The castle in Sawara, the capital of Kyu, had a megalithic structure inside its 119 yd.-wide surrounding moat. The faith in Maitreya lives on until today on Yaeyama Isles in the form of the Maitreya dance and melody.

Omoto preaches the concept of kata (model), where what happens in the divine world will later happen in the material world in a similar, if not exact, way. From this perspective, The Monogatari would probably witness the spiritual prototype of Yonaguni's submarine ruins.

A YouTube video on the ruins is available at: What Is The Yonaguni Monument? | Japan's Underwater Pyramid | Unveiled.

As an aside, Professor Kimura speculates that the ruins might have been part of a greater Pacific civilization like that of the legendary Continent of Mu, but he is skeptical about the Continent's existence itself from a geological standpoint.

While Onisaburo does not comment on anything about a possible link between the Ryukyus and Mu, he supports James Churchward's view, equating the lost continent with the Island of Yomotsu (Hades) in Vol. 10 (dictated on February, 1922) of The Monogatari. He even indicates that Mu is about 2,700 ri (Japanese measurement) in length and 3,100 ri in width. Vol. 12 details how Yomotsu (= Mu) sinks into the sea.




A Riddle of the Japanese History: Two Emperor Meijis


Prince Taruhito



Ayabe ni tenshi wo kakuseri
(The true emperor is hidden in Ayabe)
Imano tenshi nisemono nari
(The current emperor is a false one)

The above is a message secretly embedded in a dozen of 12-syllable poems for Omoto's missionary work (See below). Obviously, the composer is Onisaburo. By it, he means that he would have been the genuine emeperor--at lease genealogically.




The 4th highlighted column (right to left) says: "Ayabe ni tenshi wo kakuseri" (The true emperor is hidden in Ayabe)

The 8th highlighted column (left to right) says: "Imano tenshi nisemono nari " (The current emperor is a false one)


It is not surprising that this message contributed to the second suppression of Omoto by the authorities deifying the imperial family. In fact, when the authorities raided the house of a believer named Seki, he actively gave this poetry to them. Seki was a member of the so-called ichirin-gumi sqaud, which intentionally spread the false rumor of Onisaburo plotting to seize the Chrysanthemum Throne. But Onisaburo had no intention to become the Emperor himself as shown in Vol. 28 (dictated on Aug. 6-10, 1922) of The Monogatari where he let Mamichi-hiko (The True-Path-Prince) confess his lack of political ambitions.

Why did Onisaburo compose a poem that would provoke the authorities when the Emperor was deified as a living god? Why did he proclaim himself to be the incarnation of Susanowo in the Kojiki, the deity branded as a bad god because he caused great trouble to his sister Amaterasu (ancestral goddess of the imperial family), when this goddess was elevated to the status of the supreme deity of Japan?

If Onisaburo had been a sham, he would have sided with the establishment. He would have called himself the incarnation of another more important deity than Susanowo. He would have exploited his followers to rake in a lot of money.

During a trial, Onisaburo vehemently insisted that he was an illegitimate child of His Imperial Highness Prince Taruhito of the Arisugawa Clan. This claim itself would be lese-majeste. However, Chief Justice Takano deliberately evaded the subject. With this claim alone, Mr. Takano, known for his competence, could have found Onisaburo guilty of lese-majeste, but he stopped short of straightening it out.

Prince Taruhito belonged to the line of the Northern Court and won the trust of Emperor Komei to such an extent that the Emperor named the prince heir apparent to the Chrisanthemum Throne lest something bad happen to the fragil Prince Mutsuhito, son of Emperor Komei.

That Onisaburo is an illegitimate child of Prince Taruhito is 99.9% true. In fact, the dagger for defense that the prince gave to his mistress, Yone (Onisaburo's mother), for their child was discovered from an old Omoto follower's house and was reported in the Dec., 1978 edition of the Daily Mainichi.

Assuming that Toranosuke Omuro, a descendant of the line of the Southern Court, replaced Prince Mutsuhito to become Emperor Meiji, Onisaburo would be the last descendant of the line of the Northern Court and therefore the only legitimate heir to the Chrysanthemum Throne.

See The Kirigami Shinji


Omuro Chikasuke
Who is he?




Onisaburo Is Still Active as the Mizu Spirit

Onisaburo composes the following 31-syllable poem in the
Gessho-zan (Moonlit Mountain), a collection of his 3,939 poems from Aug. 7, 1942 until Aug. 25, 1946:


(#256)
Mizu-mitama
Hi-izuru-shima no koto wo oete
Tokoyo no sora ni
kagayaki wataran

(Translation)
"Finished with what should be done about the Rising-Sun Islands, the Mizu Spirit will shine over the Land of Eternity."



The above 31-syllable poem (No. 256) in the Gessho-zan anthology


The Mizu Spirit is the essence of Onisaburo. The Rising-Sun Islands are Japan. The Land of Eternity usually refers to "North America" (but sometimes "foreign land") according to the Reikai Monogatari. Then, one possible interpretation of the poem would be that Onisaburo, finished with the basic reforms of Japan, will now as the Mizu Spirit use the United States to revamp the world.

Truly, the United States has been the de facto engine of the postwar world; she has helped some countries reform their systems or achieve democratization while intimidating or punishing others with retaliation or economic embargo.

Whatever the credit the United States may deserve, Pax Americana is probably part of the Kami's design.




Running Around Erecting Poem Monuments (excerpts from The Great Onisaburo Deguchi )

Onisaburo erected monuments inscribed with scriptures and 31-syllable poems at the Headquarters and at Omoto's bases around the country. He erected a total of 48 huge monoliths, usually weighing between seven and eleven tons, and had Japanese poems and articles of doctrine engraved on them. It seems he was not content with inscribing his own poetry, for he even erected monuments with works by the famous poet Yugure Maeda (1883-1951).

Onisaburo's poetry, too, had remarkable aspects. In the autumn of 1932 he erected a monument called the "Divine Voice Monument" at the Tohoku Betsuin in Yamagata. The text reads:
On the long journey to the North,
I am now listening to the rain
on the plain of Dewa
There is nothing particularly unusual about this poem in itself, but Onisaburo's commentary on this poem is remarkable. The following is from Onisaburo's speech at the completion ceremony of the monument:
"Long ago, in the age of the Gods, the deity Kuni-toko-tachi-no-mikoto secluded himself on the mountain Ashibetsuyama in Hokkaido in the northeast, and the goddess Toyo-kumo-nu-no-mikoto hid herself away on the hill Miyaharayama on the island of Kikaigashima in the southwest... The goddess of the southwest came all the way here and climbed the mountain Chokaizan, and this is where she spent the time yearning after her husband Kuni-toko-tachi on far-away Ashibetsuyama... The poem monument in Hokkaido is already standing, and that of Miyaharayama too will soon be completed, so I have come all the way here to unveil this monument, which links the other two. The poem on the monument was composed not by me, but by the goddess Toyo-kumo-nu."
He was very busy running around erecting poem monuments in accordance with affairs of the age of the Gods, or attending unveiling ceremonies, on top of an already murderous schedule. We must admit that Onisaburo was no ordinary man, taking such otherworldly affairs upon himself.

Incidentally, the poem inscribed on the monument in Hokkaido reads:
The mountain of Ashibetsu
in lovable and manly
clothed as it was in the age
of the Gods
and that on the Kikaigashima monument:
On the boat of my concern
for the world
I have come all the way here
to Miyaharayama
Onisaburo erected poem monuments like these in 48 places across the country, even including one with a note by Onisaburo to the effect that: "This poem was written at the command of Susanoh-no-mikoto."

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Another reason why Onisaburo erected so many monuments across the country is that he wanted to link the Japanese Archipelago to heaven with some kind of spiritual pillars emanating from the monoliths lest it submerge into the sea. In fact, upon completing the 48 monuments erected on spiritually important sites, Onisaburo declared that he had just protected Japan. His words remind the webmaster of a message that Emperor Komei (1831-1866) received through the Kirigami Shinji (Paper Cutout Revelation):

Tamba Ayabe
Deguchi nakuseba
Nihon wa horobu

(Translation)
"Japan would perish without Deguchi (= Onisaburo and Nao) in Ayabe, Tamba."




Onisaburo Deguchi and the Late Empress Dowager Nagako (excerpts from The Great Onisaburo Deguchi )

Empress Dowager Nagako passed away on June 16, Heisei 12 (2000). She was 97.

Before chosen as the consort of Prince Hirohito, who later became Emperor Showa, Elder Statesman Aritomo Yamagata came forward to allege that the princess was colorblind thus making her ineligible on genetic grounds to take a place in the imperial line.

Connected with the upbringing of the Princess Nagako Kuni-no-Miya, Court Councillor Haruzo Yamada, being an Omoto follower, came to consult Onisaburo on this delicate matter. Yamada wished Onisaburo to use his spiritual powers to ascertain the true state of affairs so that he would know whether he should continue to support the imperial union.

Onisaburo urged him to go ahead, and in Taisho 13 (1924), Princess Nagako did indeed become the consort of Prince Hirohito and eventually the Empress of Japan.

Looking back on this, Onisaburo told a follower on March 13, Showa 18 (1943) that Empress Nagako had read the Omoto literature from childhood since Court Councillor Haruzo Yamada presented it to her.




Onisaburo Deguchi and the Last Emperor Pu Yi of the Qing Dynasty (Excerpts from The Great Onisaburo Deguchi )

A regular visitor to Omoto was Onisaburo's intimate friend Tadanori Nakayama, said to be a great-grandson of the Emperor Kokaku. One day this man said to Onisaburo, "Let me have Ten'onkyo." Onisaburo said, "All right, it's yours," and asked what he was planning to use it for. Nakayama replied, "It is necessary to support the Emperor Pu Yi in order to settle smoothly the present Sino-Japanese problem, and Ten'onkyo is necessary to receive the Emperor." At this Onisaburo agreed, and said, "In that case, let us build a pavilion to receive the Emperor."

This may not have been the only reason, but a building called the Kotenkaku was duly built.

Our story has taken on quite a dramatic nature with this talk of supporting the Manchu emperor and bringing him to Ten'onkyo in Kameoka, but according to Kimmochi Saionji and the Political Situation, Onisaburo was working for the movement to restore the Qing Dinasty and in support of the Emperor Pu Yi. From it we can also see that the authorities and political, financial and official worlds were very agitated and were keeping a close watch on Onisaburo's movements. To quote:
Onisaburo Deguchi of Omoto, together with the Red Swastika Religion, is spreading extremely disturbing ideas among the Guandong Army in Manchuria, for instance, that there will be a revolution in Japan, that it is necessary to establish an independent state in Manchuria, not to listen to what the authorities say, and stating other things liable to disrupt the discipline of the army, and also conducting independence movements supporting the Quing Emperor. Their activities are absolutely outrageous. Something must be done about them.
And disturbing passages such as: "Onisaburo Deguchi of Omoto is working for the restoration movement which supports the Emperor Pu Yi, and Colonel Dohihara is also helping," are on record.

On September 28, 1931, the colonial adventurer Naniwa Kawashima and his stepdaughter Yoshiko, alias "the Mata Hari of the Orient" (daughter of the Qing prince Su) paid a visit to Onisaburo in Kameoka, Onisaburo sent everyone else away and sat down to talk with them. As Naniwa Kawashima was hard of hearing, their conversation was conducted in writing, and these writings have remained, allowing us to read the following:
"According to the divine revelation, the Emperor Pu Yi will succeed in coming to Japan. If we make a wrong move this time it will lead to the downfall of the Emperor, so we must exercise extreme caution."

"There may be careless talk. Omoto is acting according to divine instructions. My going to Tokyo was in accordance with the divine will. I am not acting on my own ideas.... First let us hide the Emperor here in Japan and bide our time...."

"When it is decided to receive the Emperor, I will proceed with the preparations, so please send me word as early as possible."
It is a very interesting scene. According to the Seventy-year History of Omoto, immediately after the railway bombing at Liutiaogou, which sparked off the Manchurian Incident, Onisaburo went to Tokyo and held secret meetings with militarists, politicians and other authorities, including Major General Tatekawa, Chief of Operations of the General Staff Office.

According to Volume 7 of Records of Modern History, a document called "Outline of policy for the solution of the problem of Manchuria and Mongolia" was secretly studied at that time by a committee under Major General Yoshitsugu Tatekawa, and the attitude of the leaders of the army at about the summer of 1931 regarding the problem of Manchuria and Mongolia seems not to have been as extremist or radical as that of the staff officers who were responsible for the Manchurian Incident. In particular, Major General Tatekawa strongly restrained the high-handed ways of Colonel Dohihara and others.

We cannot know what Onisaburo and Tatekawa discussed at their several meetings, but Onisaburo, who was unhappy with the attitude of the militarists, was later to part with them, so either they must have disagreed, or some promise was broken.

According to Onisaburo, "We must not allow the intervention of third party intriguers. Pu Yi must become Emperor according to the wishes of the whole Manchurian people. To this end, it is necessary for Pu Yi to hide temporarily at Ten'onkyo in Kameoka and break away from the whirlpool of intrigue surrounding him." And for this purpose he "dispatched Hakurei Kurihara in November 1926 to Tianjin, where the Emperor was living in seclusion, to meet Pu Yi and convey his ideas." (Seven-year History of Omoto)

These events connect up with the written conversations between Onisaburo and Naniwa Kawashima. But in the end, the military snatched away Pu Yi, and Onisaburo, enraged, gave up all connection with the affair. He was no doubt disgusted with these militarists who used him for their own ends when it suited them, and then resorted to dirty tricks. The following document seems to support this view:
Onisaburo: "I was asked to go to Manchuria in 1931 by Mr. Tatekawa, Mr. Hata, and others. Tatekawa proposed that we go together.. for business in connection with the affiliation with the Red Swastika Society. At that time Omoto was conducting activities with the Red Swastika Society in Manchuria.... We were to leave on December 8, but a telegram came from the pacification squad saying that we must not go, that we were in danger...." (from the records of the appeal hearing of the second Omoto case)
The warning: "You are in danger," meant that the military was plotting to assassinate Onisaburo. Onisaburo was severely criticizing the high-handed methods and intrigues of the military concerning the Pu Yi affair, and there was no telling what moves the various influential groups on the continent affiliated with Omoto would make under the influence of the boss's anger. This situation would not be favorable for the military, so they decided to eliminate Onisaburo. It was an example of authority showing its true colors, as it does everywhere.

It was only to be expected that this commotion would surround Onisaburo in connection with the question of the Emperor Pu Yi. Onisaburo had great influence, and so did the Omoto-affiliated organizations on the continent, and above all there was the amazing faith of the local people. So it was expedient to make use of Onisaburo's influence in all affairs, and this was the cause of the various developments. Even the military tried something of the sort. There were various movements for the establishment of an independent Manchurian state to have such names as Zhongheguo and Mingguangguo, and the Dao Yuan and the Red Swastika Society were involved in these. These movements in turn came to involve Onisaburo, while government and the authorities looked on with mounting dismay.

At the same time many nespapers reported these affairs, and the Osaka Keizai Shimbun and the Yorozu Choho wrote: "Onisaburo is in the situation of having to take sides. His position will exert a great influence on the affair, it is thought, and for this reason the independence movements are hoping for his support."

Next, I would like to quote Onisaburo's views on this question as they appeared in the Chugai Nippo of January 1, 1932:
The leading authorities in Manchuria and Mongolia are all men of ambition and are not capable of truly governing the people. None of them is any good.... The people of Manchuria and Mongolia are supporting the Emperor Pu Yi and planning the establishment of an independent country. Now is the time for the Emperor Pu Yi to rise up. Since before the Manchurian Incident, I frequently recommended the name Mingguangguo to the leaders of the independence movement when I met them. I suppose you could say I am the godfather.

By the way, as for the position of Omoto, Omoto does not possess arms. Its aim is not destruction.... Omoto has received from God the great mission of reconstructing the world. We rebuilt the Showa Youth Association with this aim. But it might take two or three years for the youth to rouse themselves to activity.
As Onisaburo said, the plans to solve the continental problems had failed as a result of the intrigues and heavy-handed methods of ambitious men, and just as he had said, with the Manchurian Incident as the turning point, Japan had become isolated, withdrawing from the League of Nations, and had made the world its enemy. Thus began full-scale fighting with China; and the course of events presently led to the tragedy of the Pacific War. In this way his prophecies concerning war with America and world conflict turned out to be quite correct.

Onisaburo's warning about being used by people, and the slightest mistake leading to the downfall of the Emperor Pu Yi, also came true. If Onisaburo's plan had succeeded, and Pu Yi had taken refuge at Ten'onkyo, not only would his life have taken quite a different course, but the history of Asia, the fate of Japan, and even a page in world history might have been quite different.

To come back to our story, on October 6, 1931, Onisaburo received the following telegram from his envoy Yutaka Oshima who was active on the continent: "Situation in Tianjin bad. Unable to bring him away. Will return unsuccessful. All that can be done is to make preparations in Shenyang and then go to Tianjin and bring him to Shenyang. After seeing the situation in Shenyang I will return to Japan alone. Please send instructions."

But all was in vain, and Onisaburo's plan to "hide the emperor and bide our time" came to nothing.




An Earthquake in Taiwan

Taiwan's strongest earthquake in decades jolted the island on Septermber 21 (Tuesday), 1999.

The epicenter was near Jih Yueh Tan (Sun Moon Lake).

Onisaburo made four missionary tours of Taiwan, and on his first one (Dec. 12-27, 1927), he visited this lake.

Regarding Taiwan, the Chariman of Omoto said that it is made in the image of Maitreya.

He also predicted in 1917 that Japan would lose Taiwan but the Kami would make things better for the beautiful island.

Vol. 28 (dictated on Aug. 6-10, 1922) of the Monogatari features a sociopolitical upheaval in Taiwan. The island country is ruled by King Carl (or Karl) and Mamichi-hiko (The True-Path-Prince). The former is in charge of the physical side, such as politics and business while the latter, the metaphysical side, such as religion and education.

Mamichi-hiko, head of the Ananai faith, builds a sanctuary in the Sun Moon Lake area incluing Mt. Tzumaoshan. (Note: In Omoto, or for that matter Shinto as a whole, the Creator is often symbolized by the Sun and the Moon)

Fearing that Mamichi-hiko may be plotting to seize his political power, King Carl persecutes Mamichi-hiko and his followers. (It is actually a false and groundless accusation.)

Likewise, there was a false rumor before and during the Second Omoto Incident of Showa 10 (1935) that Onisaburo intended to become the Emperor himself, but Onisaburo made Mamichi-hiko confess his lack of political ambitions.

Vol. 28 serves as a prophecy about the Second Omoto Incident as Onisaburo revealed it after his release on Aug. 7, 1942.

Other than that, Taka-sago-jima (The Island of High Sand), which Taiwan is often called this way in the Monogatari, is another name for Japan.

Taiwain is what the Monogatari calls the "placenta (= model) of South America."





Places You Can Find The Reikai Monogatari

The interested reader should check this out. The following are some of the places that house The Reikai Monogatari (Japanese text):
  • Boston University

  • Moscow University

  • Cambridge University




Israelites Came to Ancient Japan?!

If you are intrigued by the possibility that a lost tribe or tribes of Israel might have come to ancient Japan, check out this site: Israelites Came to Ancient Japan.

Onisaburo agrees with this possibility, saying that the best of the lost tribes of Israel came to Japan.



Shinto priests carrying a mikoshi sacred palanquin, which looks like the biblical Ark of the Covenant




The Foundress as Prophet (Excerpts from An Encounter with Oomoto)

The Greater World shall burst into full bloom as plumblossoms -- simultaneously. The time for Me, Ushitora no Konjin, the Primeval God, to reign has come at last! This means that the World, opened like plumblossoms, shall be Heaven-ruled as evergreen pine trees. Know you, the World has hitherto been and is that of beasts, the stronger preying upon the weaker -- it is satanic. You are so cheated by evil as to be quite unconscious of the truth. A dark age! If things are left as they go now, order shall never prevail in the world. Therefore, through the manifestation of Divine Power, the Greater World shall be reconstructed and transformed into an entirely New World. After going through cleansing, the Greater World shall be changed into the Kingdom of Heaven, where peace will reign through all ages to come.
This was written on New Year's Day 1892 by a poor peasant woman of Ayabe who had never learned to write, but suddenly was able to take dictation. The words, she said, were not her own, but those of Ushitora-no-Konjin, the great Father-God, the great Kami, who is older than all other gods, for he is the "Great Origin," the "Original Root." This was the beginning of Omoto, which also means "The Great Origin." Nao Deguchi's prophecies, as contained in Omoto's Sacred Scripture, were to continue until her death at 81 in 1918; by that time she had written two hundred thousand pages.

Much like the prophets of the Old Testament, whom she had never read, her message called on a deluded humanity to make a radical turnabout, away from its fateful drift toward the desecration of life and inevitable doom, rehumanizing society through the rediscovery of a religious attitude to life. Mysteriously sensitized to the destiny of mankind, this unsophisticated, totally uneducated woman predicted the disasters that would strike her own people and the world in the 20th century.

Ushitora no Konjin warned through Nao as early as 1892:
"There shall be a war between China and Japan. It shall be successful for this side. There shall be another war starting from Russia. And after that there shall be even greater ones. Such events will be the clue to the Divine Plan from now on...
As to Imperial Japan: she predicted its defeat and humiliation half a century before it happened:
"How conceited the Japanese people are! They call themselves lords of creation, believe they possess Yamato-damashii (the Spirit of the Divine Land), but they shall be humiliated before foreigners...The miserable plight of Japan!"...
The horizon of this peasant woman in a remote Japanese village was not limited to her own country:
"Ushitora no Konjin is He who dislikes petty things: He who takes care of the Greater World is not so petty a spirit as to take care of Japan alone..."
Like an earth-mother filled with compassion, she cried:
"Man, lord of all creation, how conceited you are! Birds and beasts can escape danger by sensing it a few days beforehand, but man knows not what a day may bring forth! How dimmed are the eyes of your soul! You are so threatened with flames licking your feet! You cannot perceive what is happening on the other side of a door!"...

"They are so blind that they let the most arrogant men in the world hold the reigns of administration, men who look down contemptuously upon God from their sets of authority. Know you: No amount of human knowledge and learning shall make peace in the world without the protection of the Living Spirit, who is the Creator of the world...As long as money rules the world there can be no peace."
She warns her children not to trust those intervals between wars that only prepare for further slaughter:
"The world shall enjoy peace for a while, but it shall be in confusion afterwards. There shall be a world war, and it shall be a great one. This world is on the verge of collapsing into a muddy tract of desolation and mankind is on the brink of total extinction."

"Continuing to ignore all the miseries prevailing in the world, its rulers are still engaged in struggles for land and territory at the sacrifice of the young whose vigorous lives are torn off as cheaply as if they were radish leaves. However, the lands and territories taken over at such formidable cost shall never be their own, for this world is created by God and it is all in His hands."
She seems to have foreseen even inflations, shortages and famines!
"Have you not been warned since 1892 that the time shall come when a handful of rice shall become more precious than one million yen?"
and she warns:
"The world is so dangerously strained that something may happen at any moment."
Unless this "repentance" or "turn-about" and the whole structure of  society is "reconstructed,"
"...countries will collapse, economically and physically: you will begin to devour one another; you will not be able to walk in the dark off guard and the police shall be almost powerless and useless..."
Then she makes this most frightening prediction, half a century before the first unleashing of nuclear terror:
"...if you fail to mend your ways, it will go to such extremes that the number of human beings might be reduced to as little as three percent of the total population..."
Did she have premonitions of even worse destruction than that of Hiroshima and Nagasaki, when she spoke of this pitiful remnant of mankind? There are indeed places in her Scriptures where she paints a world:
"...eighty percent blackened...made useless, unless we men change our attitude towards nature."
Although appalled by all these frightful dangers and the collapse of the moral order of the universe, she announces the eschaton, the end-game of history and the opening up of the Kingdom of Heaven, in which, as St. Paul saw it (Cor. 1:15, 28): "God will be All in All."
"The Greater World shall be united and made into the Kingdom of Heaven. Ushitora no Konjin is the source of the world and the world is at its end in its present form. It shall be reconstructed from this extremity to be the basis of the Kingdom of Heaven."
It is not through his intellect alone, however, that man can finally realize his place in the fabric of the whole:
"This Kami places the heart first: Kami responds to the heart. Therefore everyone shall be fashioned according to his heart."
It is through the "heart" that the realization must come that:
"All are equally my children. The whole world shall be equal and protected as one."

"Despise not ruined men, for people with excellent souls might be among them. Know you that you can change your garments today, but not your souls. Souls are examined in  heaven, though seldom discerned by the eyes of man."
for:
"Man contains a portion of His Spirit Within."
Often reminding one of the sayings of the 13th century Christian mystic Meister Eckhart, she adds:
"People exist because there is a Kami, and Kami exists because there are people: the people of the world are all His children. Once they realize that this relation exists between the world and God, the world will be transmuted."

"Human beings, you are all children of Kami; so live together in perfect harmony, and Kami will be satisfied."
It is not enough to think only of one's own personal salvation; she scoffs at those who use God as their personal patent medicine:
"Kami is not a mere sick-healer...He is the renewer of man's heart...A trifle like illness shall be healed through divine favor quickly, with faith in Kami..."
It is the very structures of society that have to be "reconstructed":
"The world will have to be reconstructed. Once the world undergoes such a transformation, the laws shall be renewed...

"Being originally a part of Kami, men shall be able to become one with the Eternal. At present, alas! the people of this world have clouded their mirror thoroughly."

"The world has been called 'ukiyo,' the sad world, or the floating world...but after the reconstruction it shall be under the rule of the Original Spirit. Obedience to the Spirit will make everything come right in the end."
This is what she has to say about other religions:
"As has been told to Nao Deguchi in 1892, the Divine Being is the Original Root: all the Divine ways come from one source and so all religions shall be united into one.

"Although there is only one Divine Being, ministers and priests have been so narrow-minded that they placed all the stress on the differences between their religious teachings, and so the Divine Will remains hidden. Therefore with regard to the reconstruction of the world, it has been declared that the incorrigible clergy of the churches is the first to be under judgement."

"Because you are inflexible in sticking to your puny doctrines, all the Divine Spirits will return together, without you, to their Origin...the existing churches will find themselves deserted."
According to Nao Deguchi:
"Faith in Omoto of Ayabe is different from that anywhere else, It is specifically concerned with the reconstruction of the world, and therefore, if you do no more than what the others have done up till now with their teachings, little change will be made."
The eschatological function of Omoto is essential:
"All churches in the world are the forerunners of Omoto, for Omoto is the last one. It has come into existence to give the final push to the reconstruction of the world. All the Great Spirits of the past had some awareness of the needs for this reconstruction, but they didn't know how to carry it out. They did not know the vital point for the fulfillment of Kami's Plan. But I have knowledge of everything in the Greater World. If you feel forelorn and hopeless, come to Omoto in Ayabe and hear its teaching."
Omoto's central function is to be a "mirror of the universe":
"The world's events all have their prototype here in Omoto. Thus Omoto is called the mirror of the world, for as things happen in the world, they shall all be reflected here first."
Nao urges her followers and the nations:
"Make a Federation of the World and turn it into the Kingdom of Heaven, governed by the fundamental truths of heaven and earth which made this world..."
As a forerunner of the emancipation of women, she declares:
"Kami thinks women are better suited as true ministers. Hereafter, more women shall be in his service. Men are too self-willed to be used exclusively."
In this way the leadership of Omoto became a matriarchy. Nevertheless, Nao herself chose a man as her co-founder.




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