Japanese New Religious Movement Omoto's Religious-Phenomenological History

Abstract

As the Japanese NRM, in our research on Omoto's religious-phenomenological history, it can be stated that the movement is a characteristic movement that reflects Japanese thought and religious understanding. Omoto, which reflects the expectations, needs, worldview, and religious beliefs of the Japanese agricultural society, which started from the end of the Edo Period and started to modernize with reforms in various fields in the Meiji Period, influenced many religious movements after him in terms of both belief and institutionalization. The characteristic and importance of Omoto revealed by our research is explained by paying attention to the order of the chapters. Religious-phenomenological history of Omoto, the establishment, institutionalization, and rebirth processes of Omoto as a religious movement was examined socio-religiously and sociopolitically. According to this, Omoto existed as a group of Nao affiliated with Konkokyo in the first years and then entered the process of becoming an independent religious movement with the participation of Onisaburo. However, Nao's prophecy that Japan would be defeated in the Russo-Japanese War of 1904-1905 did not happen, and most members, including the original members, left the movement. Then, with the support of Onisaburo, the movement started its missionary activities in the country, bought various magazines and newspapers, and actively used them in its activities. With Nao's death, Onisaburo became the sole leader in the movement, gaining more freedom in his actions. Omoto entered the period of institutionalization, organized international aid activities, explained the movement's beliefs and tried to gather supporters. Onisaburo's visit to Mongolia, his return from there, and his experiences as a religious leader paved the way for Omoto to put his expansionist ideas into practice nationally. In this way, many institutions and individuals from the state, the army and civil society have been interested in Omoto. Wanting to take advantage of this situation, Onisaburo established a religious-political association and showed himself in politics. However, the government found their activities harmful, destroyed buildings, and sentenced their leaders and prominent members to life imprisonment. Meanwhile, the Second World War ended, the charges against Omoto were dropped, and the movement pioneered congresses and meetings on post-war peace, religion and language. Thus, Omoto, which gained momentum in the country and around the world, was divided into three groups as a result of the disagreements of the leaders and members with different religious tendencies. This division process that started in 1982 ended in 1992. These groups are not separate official religious movements but are still seen as one religious movement (Omoto). However, each group stated that the other group was an independent religious movement different from them. These groups, called Omoto, Omoto Shinto Rengokai and Aizen'en, are still active. Studies on Japanese NRMs worldwide and in our country are extremely limited and consist of generally accepted determinations and evaluations made by examining limited sources. This prevents both the making of new studies and the introduction of a new perspective on the field. In this context, it can be said that studies carried out on a specific subject by knowing the target language can produce better results. Therefore, our study aims to draw attention to the subject's importance and make a modest contribution by working on the Japanese NRM Omoto. Our study is expected to lead to new research.