To put the issue on point however, given the prior association with Genyosha, Sakurakai and all manner of passionate Emperor devotees, is it not the case that something fairly terrible had to have occurred to have him express an plain intention to assist in opposing the divine Imperial will.....
The underlying problem with this analysis is that one of the core Oomoto-kyo doctrines relates to the deity Ushitora-no-konjin, "the hidden god", a male deity whose position was improperly taken by Amaterasu-Omikami. In this line of Oomoto doctrine, the essential problem with Japan was precisely
its rule by a royal line associated with a female deity who improperly usurped the central role that rightfully belonged to a deeper, and more profound, male deity.
Accordingly, the tatemae that follows from this theological principle is the public accession to the pretensions of the Emperor and the use of the "black box" associated with the Imperial line (that same black box discussed at length in an earlier essay), and the honne that would follow is the critical necessity of the Emperor's displacement in order to achieve yo-naoshi
; in this regard, Ueshiba's deeper self-identification with Susanoo-woo-no-mikoto and with Ame-no-murakumo-kuki-samuhara-ryoo must be regarded as critical and -- perhaps-- definitive in regard to any mythopoetic analysis.
Any argument that there was some essential change in Ueshiba's own views would have to find a way to address (and set aside) both core principles of the theology to which he adhered, and the personal identifications which he maintained both before and after the move to Iwama.