Peter A Goldsbury
One of the points of this column was to attempt to explain the intense focus on weapons training in Iwama, at this stage in the Founder's life. The story of the visions in the garden of the Kobukan seems to me to be a start.
I find the visions and the explanation of the move to Iwama consistent. Kisshomaru reports him at the time concerned about a vision of cataclysmic fiery devastation then loosely concerned with Tokyo. After the fact he naturally associates this premonition with Hiroshima and Nagasaki.
That move was shortly following Doolittle's raid -- which was more jarring to the Japanese mythological psyche than the Pyrrhic win in Coral Sea or the disaster of Midway. The attack on the home islands is what eventually brought forth the image of the Divine Wind, and its modern implementation to defend against the ancient threat twice avoided by that means).
If the thesis is Ueshiba has long associations with the bad boys of Showa, and has a vision he associates with divine intervention to alter his course, one could listen to what he says instead of wondering what he means that he has not said. With a record of forty-three kami that have served various tutelary roles in his training and in its realization -- you have an answer right there. Maybe not the whole answer -- but an answer. Given your preference for Hofstede, and what I see as his Jungian sociological typology -- it seems to me that examining the archetypal significance and functional associations of the forty-three Kami would be a good place to begin.