Oomoto

Oomoto
大本 (おおもと/おほもと)
TypeUniversal spiritual organization
ClassificationSectarian Shinto sect
Scripture
Spiritual leaderKurenai Deguchi (出口 紅)
Language
Headquarters
FounderNao Deguchi and Onisaburo Deguchi
Origin1892
Ayabe, Kyoto
Separated fromKonkokyo
Separations
Other nameŌmoto-kyō
Official websitewww.oomoto.or.jp
SloganUnu Dio, Unu Mondo, Unu Interlingvo
Nao Deguchi, the foundress of Oomoto
Deguchi Onisaburo, the co-founder of Oomoto
Chōseiden (長生殿) in Ayabe

Oomoto (大本, Ōmoto; lit. "Great Source" or "Great Origin"), also known as Oomoto-kyo (大本教, Ōmoto-kyō), is a religion founded in the 1890s by Deguchi Nao (1836–1918) and Deguchi Onisaburō (1871–1948). Oomoto is typically categorized as a Shinto-based Japanese new religion. The spiritual leaders of the movement have always been women within the Deguchi family, along with Onisaburō as its founding seishi (spiritual teacher). Since 2001, the movement has been guided by its fifth leader, Kurenai Deguchi.

Oomoto's administrative headquarters is in Kameoka, Kyoto (Onisaburo Deguchi's hometown), and its spiritual headquarters is in Ayabe, Kyoto (Nao Deguchi's hometown). Uniquely among Japanese religions, Oomoto makes extensive use of the constructed language Esperanto to promote itself as a world religion. Oomoto has historically engaged in extensive interfaith dialogue with religions such as the Baháʼí Faith, Christianity, and Islam, since a key tenet of Oomoto is that all religions come from the same source (in Japanese: bankyō dōkon (万教同根)).

After World War II, Oomoto was fully legalized as a registered religious organization. Various other religions have also been founded by former followers of Oomoto, most notably Seicho-No-Ie and the Church of World Messianity.

History

In 1892, Deguchi Nao, a housewife from the town of Ayabe, Kyoto Prefecture, declared that she had a "spirit dream" during the Japanese New Year. She became possessed (kamigakari) by Ushitora no Konjin (艮の金神) and started to transmit the kami's words. According to the official Oomoto biography of Deguchi, she came from a family which had long been in poverty, and had pawned nearly all of her possessions to feed her children and invalid husband. After 1895, and with a growing number of followers, Deguchi Nao briefly affiliated herself with the Konkōkyō religion until 1897, since she did not yet have government approval for her religious movement.

In 1898, Deguchi Nao met Ueda Kisaburō, who had previous studies in kamigakari (spirit possession). In 1899, they established the Kinmeikai together, which became the Kinmei Reigakkai later in the same year. In 1900, Kisaburō married Nao's fifth daughter Sumiko and adopted the name Deguchi Onisaburō. Oomoto was thus established based on Nao's automatic writings (Ofudesaki) and Onisaburō's spiritual techniques.

Since 1908, the group has taken diverse names — Dai Nihon Shūseikai (大日本修齋會), Taihonkyō (1913), and Kōdō Ōmoto (皇道大本) (1916). Later, the movement changed from Kōdō Ōmoto ("great origin of the imperial way") to just Ōmoto (大本, "great origin") and formed the Shōwa Seinenkai in 1929 and the Shōwa Shinseikai (昭和神聖会) in 1934.

Asano Wasaburō [ja], a teacher at Naval War College (海軍大学校, Kaigun Daigakkō), attracted various intellectuals and high-ranking military officials to the movement in 1916. By 1920, the group had their own newspaper, the Taishō nichinichi shinbun (大正日日新聞), and started to expand overseas. Much of its popularity derived from a method of inducing spirit possession called chinkon kishin (鎮魂帰神), which was most widely practiced from 1916 to 1921. Following a police crackdown, Onisaburō banned chinkon kishin in 1923. Today, in present-day Oomoto, only the chinkon (鎮魂) aspect is practiced as a form of meditation, but not the kishin (帰神) aspect of spirit possession.

News article covering the First Oomoto Incident in 1921
Photograph of site remains during the Second Oomoto Incident in 1935, published in the Asahi Graph

Alarmed by the popularity of Oomoto, the Imperial Japanese government, which promoted kokutai, State Shinto, and reverence for the emperor, condemned the sect for worshipping Ookunitokotachi above Amaterasu, the sun goddess from whom the Emperor of Japan claimed descent. This led to two major incidents when Oomoto was persecuted under the lèse-majesté law, the Newspaper Censorship Law [ja], and the Public Security Preservation Law of 1925. In 1921, the first Oomoto Incident (大本事件, Ōmoto jiken) resulted in the Oomoto headquarters being destroyed, and Onisaburo and a few of his followers were imprisoned.

From 1925 until 1933, Oomoto maintained a mission in Paris. From there, missionaries travelled throughout Europe, spreading the word that Onisaburo Deguchi was a Messiah or Maitreya who would unify the world.

Connections with nationalism

Then in 1920 Oomoto bought a daily newspaper company and publicized a prophecy and warning of war, calamity, and social reform. As a result, Onisaburo and two executives of Oomoto were arrested and charged with lèse-majesté and violation of the Newspaper Law, and were jailed in February 1921. After being detained for 126 days, Onisaburo was released from prison in June 1921 and returned to Oomoto's headquarter in Ayabe. These events are called the First Oomoto Incident.

In March 1920, the Ōmoto-affiliated magazine Shinrei published an edition of The Protocols of the Elders of Zion in Japanese for the first time.

In 1924, retired naval captain Yutaro Yano and his associates within the Black Dragon Society invited Onisaburo to embark on a journey to Mongolia, to plant a utopian colony on the Mongolian steppe. Onisaburo led a group of Oomoto disciples, including Aikido founder Morihei Ueshiba. They were captured by the forces of Chinese warlord Zhang Zuolin, but were released upon realizing they were Japanese nationals. After returning to Japan, Onisaburo established the secular organization Jinrui Aizenkai (人類愛善会), also known as Universal Love and Brotherhood (ULBA), to promote universal brotherhood and world peace. Religious organizations from around the world, including the Baháʼí Faith, Cao Dai, Red Swastika Society, and Universal White Brotherhood, joined this movement.

In 1935, the Second Oomoto Incident again left its headquarters in ruins and its leaders in prison. This incident was carried out far more intensively than the previous one in 1921, as the Japanese government sought to completely eradicate all traces of Oomoto shrines and materials. Oomoto was effectively outlawed until the end of World War II. With the Second Oomoto Incident, Oomoto became the first religious organization to be prosecuted under the Public Security Preservation Law of 1925.

After 1945

After World War II, Oomoto reappeared as Aizen-en (愛善苑), a movement dedicated to achieve world peace which was led by Onisaburo Deguchi's eldest grandson Yasuaki Deguchi (出口和明). It was registered in 1946 under the Religious Corporations Ordinance. Yasuaki Deguchi considered Onisaburo rather than Nao to be the main founder of the religion, and thus used Onisaburo's Reikai Monogatari as its main scripture.

In 1949, Oomoto joined the World Federalist Movement and the World Peace campaign.[citation needed] In 1952, the group returned to its older name, becoming the religious corporation Oomoto under the Religious Corporations Law. Since then, Oomoto has opened various international branches, including Oomoto do Brasil (headquartered in Jandira, São Paulo, Brazil).

Spiritual leadership

Tenno-daira Cemetery (天王平) in Ayabe where Onisaburo Deguchi, Nao Deguchi, and all of Oomoto's successive spiritual leaders are buried:
Left mound in the front: Onisaburo Deguchi's grave
Right mound in the front: Nao Deguchi's grave
Center mound in the back: Sumi Deguchi's grave

Oomoto's spiritual leaders, all of whom belong to the Deguchi (出口) family, are:

Oomoto's spiritual headquarters, called Baishō-en (梅松苑), is in Ayabe, Kyoto, due to its association with Nao Deguchi's founding of the religion in Ayabe. Baisho-en is known for the shintaizan Mount Hongū, as well as a garden centered around an artificial lake called Kinryūkai (金竜海) (lit. 'Golden Dragon Sea'). However, its administrative headquarters, called Ten'on-kyō (天恩郷), is in Kameoka, Kyoto. Oomoto also has a mission center, called Tōkō-en (東光苑), in Taitō, Tokyo.

Scriptures

The two main scriptures (basic kyōten 根本教典) used in Oomoto are:

Of the two, the Reikai Monogatari is by far the most commonly consulted and used scripture in present-day Oomoto.

Next in importance are two scriptures (kyōten 教典) composed by Onisaburo Deguchi during the first decade of the 20th century, namely Michi no Shiori (道の栞) (lit. 'Guide to the Way') and Michi no Hikari (道の光) (lit. 'Light on the Way').

There are also various other less commonly used texts, such as Izunome Shin'yu (伊都能売神諭, 37 volumes, composed during 1918–1919), and the Three Mirrors or San Kagami (三鏡, 844 chapters total) by Onisaburo Deguchi, which consists of the Water Mirror (水鏡, 249 chapters), Moon Mirror (月鏡, 212 chapters), and Jade Mirror (玉鏡, 383 chapters).

Sacred sites

The summit of Mount Hongū in Ayabe
The Cave of Onisaburo Deguchi on Mount Takakuma

Oomoto has numerous sacred sites, some of which are:

Festivals

Four major festivals (大祭, taisai) are held for each of the four seasons.

Art

Oomoto and its adherents promote Japanese arts and culture, such as Noh theater, calligraphy, ceramics, and the tea ceremony. According to Onisaburo Deguchi, "Art is the mother of religion" (芸術は宗教の母, geijutsu wa shūkyō no haha). This perspective was also shared by Oomoto follower Mokichi Okada, who founded both the Church of World Messianity and the MOA Museum of Art in Atami.

Use of Esperanto

An inscribed stone in Kameoka with the official motto of Oomoto in Esperanto: Unu Dio, Unu Mondo, Unu Interlingvo ("One God, One World, One Language")

The constructed language Esperanto plays a major role in the Oomoto religion. Starting from the early 1920s, the religion has published a large amount of literature in Esperanto. Onisaburo Deguchi reportedly introduced Esperanto back when he had interfaith dialogues with the Baháʼí Faith in 1921. Many Oomoto facilities in Kameoka, Kyoto have multilingual signs in Japanese and Esperanto. Today, Oomoto continues to publish numerous books, periodicals, pamphlets, and websites in Esperanto; some materials (translation of Japanese texts, etc.) are actually more extensive in Esperanto than in English.

The creator of Esperanto, L. L. Zamenhof, is revered in Oomoto as a kami. The Oomoto affirmation of Zamenhof's enshrinement as a kami is stated, in Esperanto, as follows:

...[L]a spirito de Zamenhof eĉ nun daŭre agadas kiel misiisto de la anĝela regno; do, lia spirito estis apoteozita en la kapeleto Senrej-ŝa.

The text above as translated into English is:

...[T]he spirit of Zamenhof even now continues to act as a missionary of the angelic kingdom; therefore, his spirit was deified in the Senrei-sha shrine.

Doctrine

The Oomoto basic doctrine (大本教旨, Ōmoto kyōshi), also known as the shinjin itchi (神人一致), states that:

God is the Spirit which pervades the entire universe,
and man is the focus of the workings of heaven and earth.
When God and man become one,
infinite power will become manifest.

The original Japanese text of the Ōmoto kyōshi is:

神は万物普遍の霊にして (kami wa banbutsu fuhen no rei ni shite)
人は天地経綸の主体なり、 (hito wa tenchi keirin no shutai nari)
神人合一して (shinjin gōitsu shite)
茲に無限の権力を発揮す。 (koko ni mugen no kenryoku o hakki su)

The fundamental ways to reach God are called the Three Great Rules of Learning (三大学則, sandai gakusoku):

The Four Teachings (四大綱領, shidai kōryō) are:

The Four Principles (四大主義, shidai shugi) are:

A core Oomoto teaching is:

Beliefs and theology

Oomoto is essentially a neo-Shinto religious movement. Oomoto doctrine has also integrated kokugaku teachings and modern ideas on world harmony and peace.

God

In Oomoto, the one supreme God who created the universe is called Oomoto-sume-oomikami (大天主太神 or おおもとすめおおみかみ). Oomoto means "Great Origin", sume means "govern", and Oomikami means "God". All kami are considered to be manifestations of this one God. In an account from the Reikai Monogatari, the universe began with the sudden advent of "ヽ" (hochi). It then develops into "◉" (su). This is the kotodama of su and is the great origin of God.

Kami

Members of Oomoto believe in several kami, which are minor deities or spirits. The most important are Ushitora no Konjin, the kami of Nao Deguchi's initial divine possession in 1892; Ookunitokotachi; and Hitsujisaru. Various religious figures from other religions, or even notable non-religious figures, are recognized as kami—for example, the creator of Esperanto, L. L. Zamenhof.

Cosmology

Oomoto's goal is the realization of the world of Miroku or Miroku no yo (みろくの世) ('the world to come'), which means heaven in the real world. It is expressed in various ways, such as "from plum blossom to pine" (梅で開いて松で治める, ume de aite matsu de osameru) (mentioned at the beginning of the Oomoto Shin'yu), "purification of the world", "the opening of Amano-Iwato of the world", "the world of clear quartz", and so on.

Oomoto recognizes two realms, the physical world and the spiritual world (霊界, reikai), both of which are interconnected. In turn, the spiritual world consists of three parts:

Nao Deguchi's prophecies stated that events which occur in Ayabe would also occur in Japan or throughout the world. The Japanese government's suppression of Oomoto, consisting of the 1921 and 1935 Oomoto incidents, is considered to have been an omen of World War II and the consequent destruction of Japan.

Meal prayer

A bilingual Esperanto-Japanese prayer in appreciation of food at the Oomoto headquarters' cafeteria in Kameoka, Kyoto

In Oomoto, a prayer is often recited before meals, after which "itadakimasu" is said. The prayer consists of three tanka poems (known in Japanese as the "Three-Poem Song" 三首のお歌) composed by Oomoto's second spiritual leader, Sumiko Deguchi (1883–1952). In 1976, Oomoto's third spiritual leader Naohi Deguchi adopted the prayer for use before meals. The prayer in Japanese, along with a literal English translation, is as follows.

Japanese (original text) English (literal translation)

天（てん）の恩（おん）地（ち）のめぐみに生（うま）れたる
菜（な）乃（の）葉（は）一（いち）枚（まい）むだに捨（す）てまじ

一つぶの米（こめ）のなかにも三（さん）体（たい）の
神（みず）いますことを夢（ゆめ）な忘（わす）れそ

火（ひ）のご恩（おん）水（みず）のおめぐみ地（ち）の恩（おん）
これが天（てん）地（ち）の神（かみ）のみすがた

Let not a single leaf, born from the blessings of heaven and earth, be thrown away in vain.

Let us never forget that even in a single grain of rice are the Three Gods.

The blessings of fire, water, and earth: These are the forms of the gods of heaven and earth.

The official Esperanto and Portuguese translations of the prayer, which do not always follow the exact meaning of the Japanese original, are:

Esperanto (official translation) Portuguese (official translation)

Nur senutila ne lasu eĉ peceton
legomfolian naskitan el favoro
de l'ĉielo kaj tero.

Favoron Dian forgesu ni neniam:
eĉ en rizero troviĝas
la Tri Dioj de l'ĉielo kaj tero.

De l'fajro, akvo kaj tero,
la favoroj kiuj nutras nin –
jen Di-figuro vera de l'ĉielo kaj tero.

Não devemos desprezar
nem mesmo uma folha,
pois tudo é criado pela graça de Deus.

Em nenhum momento devemos nos esquecer
que existe a graça de Deus,
mesmo num grão de arroz.

Deus se manifesta no Universo através
das graças concedidas pelo fogo,
pela água, pela terra.

Notable followers

One of the more well-known followers of Oomoto was Morihei Ueshiba, a Japanese martial artist and the founder of Aikido. It is commonly thought that Ueshiba's increasing attachment to pacifism in later years and belief that Aikido should be an "art of peace" were inspired by his involvement with the sect. Oomoto priests oversee a ceremony in Ueshiba's honor every April 29 at the Aiki Shrine at Iwama.

Onisaburo Deguchi taught a type of meditation and spirit possession technique called chinkon kishin (鎮魂帰神) to some of his most devoted followers, many of whom went on to establish their own religions. They include:

More recent Oomoto followers during the late 20th and 21st centuries include:

Oomoto-inspired religions

Various religions have been inspired by Oomoto, many of which were founded by Oomoto followers familiar with chinkon kishin (鎮魂帰神) (lit. 'calming the soul and returning to the divine') as practiced in Oomoto. Since Oomoto believes that "all religions come from the same root" (万教同根, bankyō dōkon), these other new religious movements are not seen as heretical, but are in fact even encouraged.

Many of these religions have meditation and divine healing practices derived from Oomoto's chinkon kishin (鎮魂帰神). They include:

Various practices and teachings in Makoto no Michi are inspired by Oomoto, including similar spirit possession practices. Makoto no Michi's sacred geography is derived from that of the Reikai Monogatari, in which Japan is viewed as a model (雛形, hinagata) of the world. Hokkaido is viewed as the equivalent of North America, Honshu as Eurasia, Shikoku as Australia, Kyushu as Africa, Taiwan as South America, and so on; these equivalences stem from their common mythical origins during the creation of the world. The geographic equivalents of the main Japanese islands and Taiwan with the world's continents are identical in both Oomoto and Makoto no Michi.

Further reading

Publications from the Oomoto Foundation:

Notes

  1. ↑ Originally in Esperanto rather than Japanese. In English and Japanese: One God, One World, One Language (一つの神、一つの世界、一つの言葉, Hitotsu no Kami, Hitotsu no Sekai, Hitotsu no Kotoba).

References

  1. ↑ "Frequently Asked Questions About Oomoto". Ōmoto. 2010.
  2. ↑ Tamura, Yoshirō (2000). Japanese Buddhism: a cultural history. Translated by Jeffrey Hunter (1st English ed.). Tokyo: Kosei Pub. Co. ISBN 4-333-01684-3. OCLC 45384117.
  3. ↑ Roberts, Bill (2006). A Portrait of Oomoto: The Way of Art, Spirit and Peace in the 21st Century. Oomoto Foundation. ISBN 9784887560697.
  4. 1 2 3 4 5 6 7 8 9 10 Stalker, Nancy K. (2008). Prophet motive : Deguchi Onisaburō, Oomoto, and the rise of new religions in Imperial Japan. Honolulu: University of Hawai'i Press. ISBN 9780824831721.
  5. ↑ Stalker, Nancy K. (2008). Prophet motive : Deguchi Onisaburō, Oomoto, and the rise of new religions in Imperial Japan. Honolulu: University of Hawai'i Press. p. 101. ISBN 9780824831721. Onisaburō also dealt handily with official disapproval of chinkon kishin, formally abolishing the practice by a declaration on May 25, 1923. Henceforth, limited forms of spirit possession would be allowed strictly for the purposes of meditation and healing.
  6. ↑ "Chinkon 鎮魂" (PDF). Oomoto Iroha 大本いろは (in Japanese). Vol. 35. Retrieved 2025-05-10.
  7. ↑ James L. McClain, Japan: A Modern History p 469 ISBN 0-393-04156-5
  8. ↑ "동북아역사넷 < 동북아역사재단". contents.nahf.or.kr. Retrieved 2026-07-03.
  9. ↑ Shillony, Ben-Ami. "The Russian Protocols of Zion in Japan". International Institute for Asian Studies.
  10. ↑ "Jinrui Aizenkai". iruh.org (in Japanese). Retrieved 2025-05-08.
  11. ↑ "Yasuaki Deguchi 出口和明". Aikido Journal. 2011-08-27. Retrieved 2025-01-30.
  12. ↑ "Yasuaki Deguchi". 出口王仁三郎聖師提唱の愛善苑 (in Japanese). Retrieved 2025-01-30.
  13. ↑ Stalker, Nancy K. (2008). Prophet motive : Deguchi Onisaburō, Oomoto, and the rise of new religions in Imperial Japan. Honolulu: University of Hawai'i Press. ISBN 9780824831721.
  14. ↑ "Frequently Asked Questions About Oomoto".
  15. ↑ "fale conosco". Oomoto do Brasil (in Portuguese). Retrieved 2025-02-13.
  16. ↑ "The Foundress and Successive Spiritual Leaders – 大本公式日本語サイト". 大本公式日本語サイト – (in Japanese). 2021-02-24. Retrieved 2025-01-28.
  17. ↑ "Spiritual Centers – 大本公式日本語サイト". 大本公式日本語サイト (in Japanese). 2021-02-24. Retrieved 2025-01-28.
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  20. ↑ "三鏡". 霊界物語ネット (in Japanese). Retrieved 2025-02-06.
  21. 1 2 3 4 "霊場（霊山・霊地） – 大本公式日本語サイト". 大本公式日本語サイト – (in Japanese). 2020-08-17. Retrieved 2025-01-28.
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  24. ↑ "Takakumayama 高熊山" (PDF). Oomoto Iroha 大本いろは (in Japanese). Vol. 45. Retrieved 2025-01-30.
  25. ↑ "綾部・梅松苑". 大本 - 身魂の立替え立直し (in Japanese). 2022-09-11. Retrieved 2025-04-27.
  26. ↑ "Misenzan 弥仙山" (PDF). Oomoto Iroha 大本いろは (in Japanese). Vol. 46. Retrieved 2025-01-30.
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  30. 1 2 3 4 5 6 7 8 Stalker, Nancy K. (2018). "Ōmoto". Handbook of East Asian New Religious Movements. Brill. pp. 52–67. doi:10.1163/9789004362970_005. ISBN 978-90-04-36297-0.
  31. ↑ Wilkinson, Philip (2016). Visual Reference Guides: Religions. New York: Metro Books. pp. 276. ISBN 978-1-4351-2132-4. The group encourages the Japanese arts, such as Noh theater and the tea ceremony, and sponsors a volunteer organization that does aid work, campaigns for peace...
  32. ↑ "ĉef paĝo". Oomoto (Esperanto) (in Esperanto). Retrieved 2025-05-02.
  33. 1 2 "Demandoj kaj Respondoj". Ōmoto. Retrieved 19 July 2014.
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  38. ↑ Oomoto Doctrinal Institute 大本教学研鑽所 (2018). Oomoto no oshie 大本のおしえ (in Japanese). Kameoka: Tenseisha 天声社. ISBN 9784887560956.
  39. ↑ "第23章 諸教同根｜第6巻｜霊主体従｜霊界物語｜霊界物語ネット". ホーム｜霊界物語ネット (in Japanese). Retrieved 2025-05-11.
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  41. ↑ "祭神". 大本公式日本語サイト (in Japanese). 2017-03-01. Retrieved 2025-01-30.
  42. ↑ "明治31年旧11月30日｜大本神諭". 霊界物語ネット (in Japanese). Retrieved 2025-05-11. 綾部あやべの大元おおもとに在ありた事ことは皆みな世界せかいに在あるぞよ。
  43. ↑ "Fragmento de "Diaj Revelacioj"". 大本公式サイト / Oomoto Official Site (in Esperanto). 2003-03-26. Retrieved 2025-05-11. 235. La aferoj, okazantaj en Oomoto, Ajabe, la origina loko de Dio, ĉiuj okazos ankaŭ en la mondo. ("The things that happen in Oomoto, Ayabe, the original place of God, will all happen in the world.")
  44. ↑ "Oomoto Iroha 大本いろは vol. 30" (PDF). oomoto.or.jp. 2020. Retrieved 2025-05-01.
  45. ↑ "Oomoto Internacia" (PDF). oomoto.or.jp. 2006. Retrieved 2025-05-01.
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  48. ↑ Stalker, Nancy K. (2008). Prophet motive : Deguchi Onisaburō, Oomoto, and the rise of new religions in Imperial Japan. Honolulu: University of Hawai'i Press. p. 103. ISBN 9780824831721. Oomoto's new style of healing became the fundamental form used by several later sects descended from it. Okada Mokichi, the founder of Sekai Kyūseikyō, began his spiritual career as a healer for Oomoto. His new sect achieved prominence in the postwar period through the promotion of jōrei, or spiritual purification, an energy-channeling healing technique whereby a "white light tinged with gold" was channeled through the hand. Sekai Kyūseikyō in turn spawned dozens of other healing-based sects, such as Mahikari and Shinji Shūmeikai. Taniguchi Masaharu's Seichō-no-Ie, established in 1930, employs a meditative procedure called shinsōkan, based on chinkon kishin, to help individuals perceive divine reality.
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  50. ↑ "Ōmoto Hikari no Michi". Encyclopedia of Shinto. Retrieved 2025-11-24.
  51. ↑ "大夲光之道". 大夲光之道. Retrieved 2025-11-24.
  52. ↑ Staemmler, Birgit (2009). Chinkon Kishin. Berlin: LIT Verlag Münster. ISBN 978-3-8258-6899-4.
  53. ↑ "Chinkon kishin: Mediated Spirit Possession in Japanese New Religions (review)". Monumenta Nipponica. 65 (2). Project MUSE: 429–433. 2010. doi:10.1353/mni.2010.0008. ISSN 1880-1390.
  54. ↑ Yamakage, Motohisa (2006). The Essence of Shinto. Tokyo: Kodansha International. ISBN 978-4-7700-3044-3.
  55. ↑ Yamakage, Motohisa; Komuro, Yoshitsugu (trans., ed.). (19xx). Shinto: A Mirror held up to the Cosmos. Kireigu.
  56. ↑ "神示". 宗教法人真の道 - 那須に中心の宮を置く古神道 (in Japanese). 2018-12-31. Retrieved 2025-06-03.
  57. ↑ Hagiwara, Shinmei 萩原真明 (2000). Makoto no Michi shinji (vol. 2) 真の道神示 第二集. Tokyo: Makoto no Michi Publishing Department 真の道出版部. pp. 250–1.
  58. ↑ "Books". 大本公式日本語サイト (in Japanese). 2021-02-26. Retrieved 2025-01-30.
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