The second spiritual leader, Oshienushisama – the succession and subsequent divine service

The following section is cited directly from the book "Is the Future in Our Hands? My Experiences with Sukyo Mahikari" by Dr A.K. Tebecis (2004), Sunrise Press: Canberra, chapter 3, pp. 77-79.

Ten days before leaving for the divine spirits world, on 13 June 1974 Sukuinushisama received a revelation of momentous importance. God revealed that the spiritual leadership of the Mahikari organisation was to pass to his daughter, whom he had adopted. Her spiritual name was Keiju (‘Blessed Jewel’). The ceremony of succession took place at Hidama Motomitamaza in Atami, the special holy shrine and place of divine service of Sukuinushisama and his daughter, Keijusama. That morning at 11 a.m. Sukuinushisama, wearing his ceremonial robes, bowed respectfully before the altar of God at Motomitamaza, his daughter behind him, and recited the prayer of purification, Amatsu Norigoto. After that he turned to Keijusama, his face very serious, and said, “This morning I received a revelation. Your Omitama is to be replaced by another. Give me your Omitama.” He then gave his daughter the special Omitama he had been keeping around his neck. He said that God had given him the revelation, “Give the Omitama of Yo to your daughter.” Then, his face full of affection, he gave guidance concerning the succession both strictly and gently. That is how Keijusama became the second Oshienushisama, which means ‘Master of Teachings’ or ‘Great Teacher’, and inherited all the divine missions from Sukuinushisama.

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Oshienushisama has undergone many trials. Shortly after Sukuinushisama left the physical world, Mr Sakae Sekiguchi, who had a high administrative position in Mahikari Headquarters and who had been asked by Miss Keiju Okada to help her by taking the lead in expansion activities, wrongfully told some administrative staff members that before passing away, Sukuinushisama had indicated that he, Mr Sekiguchi, was to be the next spiritual leader of the organisation. In their grief and confusion, a number of the staff, not knowing about the revelation that Sukuinushisama had received concerning his daughter being the next Oshienushi, were directed to arrange other staff at Headquarters as well as Regional Directors, to give their signatures in order to approve Mr Sekiguchi’s position as the spiritual leader. (One of the senior staff members who gave his signature without thinking, told me personally how much he regretted his action, when he came to Australia to hold the first primary course in Canberra, in 1976.) Mr Sekiguchi took the matter to court with the aim of becoming the official leader of the Mahikari organisation. Even though the important revelation concerning the succession was later made available, it did not carry legal weight. After years of legal proceedings in which a number of appeals and re-appeals occurred, in July 1982 the Tokyo High Court decided that it did not have the power to determine the rightful successor, and according to the indication by the judge, a compromise or amicable settlement (wakai) was reached – both Keiju Okada and Mr Sekiguchi would head independent organisations.

Most members followed Ms Okada. They knew that she was the only one at that time to be given the highest course of spiritual training, called tokkyu kenshu, ‘special level course’ by the founder, and that she had always assisted the founder closely in his service to God, even making decisions on his behalf from time to time. In fact, in April 1964 it had been officially announced (in writing) that Ms Keiju Okada was the ‘representative of Oshienushi’ (‘Oshienushi’ referring to Sukuinushisama at that time). In other words, while still in the physical world, Sukuinushisama had already let it be known that Keijusama was his representative.

Also, in October 1972 Keijusama had completed the special 10-year training called sento no gyo, the only person ever to do this. Keijusama had to undergo spiritual tests from God. Even while Sukuinushisama was still in the physical world, Keijusama helped him with all kinds of divine work, including preparation of the Goshintai and other sacred objects.

Before the above-mentioned court’s mediation, in 1978 Sukyo Mahikari was established as a religious organisation in order to achieve the holy mission given to Sukuinushisama – the construction of Suza, the World Shrine for the Creator God. Mr Sekiguchi’s group retained the original name of the organisation, Sekai Mahikari Bunmei Kyodan, which later spawned a number of small organisations as others broke away to form their own groups.

On the Internet is a detailed account of legal proceedings that are supposed to validate that Sekai Mahikari Bunmei Kyodan is the legitimate Mahikari organisation. The fact is that things were not so clear for many people. The spiritual value of a revelation written on a piece of paper has no legal bearing in a court of law, yet, in my mind, this is the most crucial point.

My wife happened to participate in the very ceremony where a senior staff member made a public announcement that Keishu Okada is to be the next spiritual leader. Later in the same ceremony, Mr Sekiguchi’s staff made the same staff member who had made the announcement, go back on stage again to indicate that “there was a mistake” in his announcement. In a fluster he then said that the leader is to be Mr Sekiguchi. It was no wonder that a number of people were confused about the leadership in those early days shortly after Sukuinushisama passed away.

I have been impressed by how Oshienushisama has continued to serve God and guide kamikumite about the importance of love and sincerity, without a single judgemental word about Mr Sekiguchi. She has given guidance to kamikumite on various occasions not to criticise or blame anyone but to “be grateful to God for everything,” as the teachings indicate. I have also been impressed by the fact that Sukyo Mahikari members have never tried to recruit members from other Mahikari organisations.

Mr Yoshinori Shimada (1996), a journalist who has written about many Japanese religions, has given an account of the “legitimate spiritual lineage” of the Mahikari organisation, arriving at the conclusions outlined above. He is a non-Mahikari person who has examined the facts and has no reason to favour one side or the other.