Tenrikyo: Return to the Origin

Marguerite Meyer

Tenri Forum

July, 2006

“Talking and Tenrikyo Spirituality: The Universality of Tenriyko: Access and Equality as Viewed Through a Unique Doctrine.”

May I begin by expressing my sincere appreciation to all of you for returning to Jiba from near and far, both from within Japan and from overseas, to attend this inaugural Tenri Forum.

May I also thank you very much for the sincere efforts you have demonstrated in the work of single-hearted salvation by performing the pre-anniversary activities for which "three years, one thousand days" was set aside leading up to the anniversary.

 As I wish to take this opportunity to share some of the thoughts I have on Speaking about Tenrikyo in today’s world, may I respectfully request your attention while I deliver this talk.

(4 claps)

My topic is “The Universality of Tenriyko: Access and Equality as Viewed Through a Unique Doctrine.”

In today’s talk, we will explore the various methods by which we accept and respect differences while communicating the message of Oyagamisama.

 There are several points I wish to highlight concerning the importance and uniqueness of this message, combined with culturally competent and effective methodologies of communicating the message of Oyagamisama in differing communities.  

While I was writing and rewriting this presentation in my mind, I knew that I needed supporting materials to underscore the points I wished to emphasize. I also knew that with my audience in mind, I needed documentation that reflected Tenrikyo’s unique perspective towards today’s world.  

I received an unusual present in the form of a stack of pamphlets from Murakami Kaichousan. He said; “here, you may find these useful.” He had no idea how useful they actually would become.  J

 Ofudesaki V: 14 states, “If God accepts your sincerity I shall work freely and unlimitedly in any matter.”

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 One of the pamphlets from Murakami Kaichousan was an old, battered copy of Dr. Yoshinori Moroi’s “Tenrikyo: Some Misconceptions Corrected.” This book is a critique on “The Religion of Divine Wisdom.” A book written by H. van Stralen, a Jesuit Priest.

As to the books relevance and inclusion, I will be quoting from Dr. Moroi’s work as a foundation to the points I make here concerning the uniqueness of Tenrikyo as a religion, and its relationship to talking about Tenriyko Spirituality. I am especially grateful to Oyagamisama for this present, and also thank Murakami Kaichousan and the Moroi family.

 Shinbashirasama has stated, “We do not live alone in society. Human beings live in society while interacting with, and learning from one another. It is of utmost importance to realize that each of our minds differs significantly from one another’s. Many people cannot seem to become joyous. They come to Tenrikyo churches with the hope that their pain and suffering will be removed, and their worries resolved.”

 That being said, we ask ourselves:

 What is a Tenrikyo church?

A Tenrikyo church is a training center for the Joyous Life.

 “People improving their skills in a specific area through learning and training”…that is the definition of a training center. If we want to learn judo, we look for a judo training center, if we want to learn Japanese or English, we look to a language school or cultural center.

 Training centers are designed to facilitate the achievement of a specific goal or goals. The reason a Tenrikyo church is called a training center for the Joyous Life is that it seeks to help people learn to live the Joyous Life and makes the Joyous Life second nature to them.

 Ofudesaki X:61 “ Make your minds spirited step by step, and day by day, and teach joyousness to all of you.”

 So then, whatever do we Yoboku’s DO with people who come to our Tenrikyo churches to learn how to achieve the Joyous Life? How should we first approach them? How do we TALK to them? Do we take into account a person’s sex, ethnicity, and primary language as well as sexual preference, age and education when we first begin to talk about Tenrikyo?  

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When we are able to relate to those we are ministering to in a manner that is comfortable to them, taking the above thoughts into mind, we are being “culturally competent” and responsive to the needs of those we serve.

 Those of us who are Yoboku or entrusted with a church must have the importance of fixing Oyasama’s teachings and Oyagamisamas’s/God the Parent’s intention in our minds so that we are able to bring peace to the minds of those who visit, asking that we listen.

Oyasama’s Hinagata gives us the keys we Yoboku need to be sensitive to the needs of others while fulfilling our roles as Yoboku and Ministers. The Hinagata of Oyasama is certainly a model way of life, but it is not just a mere model for man to follow. It has a much more profound meaning. The Hinagata is the path applicable to everyone in the world, without distinction.

In the Ofudesaki, the word “sekai” is greatly emphasized. “Salvation for all the world” Sekai ichiretsu no tasuke, is very important, and this, “sekai ichiretsu” means to live all over the world.

Therefore, to quote Dr. Yoshinori Moroi, “It makes no difference whether people are Japanese or not, all human beings are children of God the Parent, Oyagamisama, and they are equal in their essential nature.”

When, as Ministers, Missionaries and Yoboku we have questions in our minds about a certain path we should follow, or problem that must be solved, it is only natural that we turn to our Parent, and look to the HInagata for the answers we need.

Further, the Hinagata is the embodiment, the crystallization of the Parental love of Oyagamisama, who is eager to save mankind by any means.

As an educator, it is important for me to note that Oyasama used “Kana no Oshie,” a simple writing style, to convey the teachings. I know it was Oyasama`s intent to be able to be accessible, reaching everyone with the teachings of God the Parent, excluding none. 

Ofudesaki IV: 62  “To God, who began this world, all of you are equally my beloved children.” 

Shinbashira-sama has often pointed out that it is important to convey the teachings to those who do not speak Japanese, emphasizing that we need to be accessible. To that end he has stated that those of us who work in Otasuke need to be able to communicate well in English, as well as other languages.

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 How very correct he is, as he is stating one of the guiding principles for culturally correct interpersonal interactions.

 This principle is that the availability and use of interpreters is a basic and necessary criterion for a culturally competent system; however, translators alone are not sufficient. Most times, translation is viewed as the sole criterion for cultural competence.  

When we define cultural competence, we must go beyond interpreter support to the use of bilingual staff and the integration of culturally appropriate services.

 It is also critically important for us as Yoboku to remember that language and emotion affect one another, and that careful consideration and use of language can have desirable effects on emotion. Conversely, language can have a profoundly negative affect on our emotions and how we react or respond to people, ideas, and while in various situations.

Tenrikyo, as a faith, asks that we ponder and reflect not only upon our actions, but also our words, the context in which we use them, and the profound affect they have upon others as well as ourselves.

 Ofudesaki I:43 “Among the words of God who created this world, there is not even a single mistake in a thousand.”

Make no mistake, the words and language voiced through Divine Revelation from the mouth of Oyasama were specific and direct. These words, language, and kyoten/doctrine are unique to Tenrikyo as a religion.

 “Tenrikyo is an individual religion, unique in it’s own right,” says Dr. Yoshinori Moroi. He continued, saying; “There should be NO misunderstanding on this point.”

 Knowing that Tenrikyo is a unique religion gives us a jumping off point, a point of departure when relating to those we minister to, and while sprinkling the fragrance of the teachings. It is of the utmost importance to remember that Oyasama used specific words and language while speaking as the Shrine of God, Kami no Yashiro. Those who come to us in need have a right to hear the specific words of Oyagamisama as spoken by Oyasama.  

If we, therefore, are to teach as Oyasama taught, then it stands to reason that we need to make use of the language, semantics and moral principles as handed down to us, while ensuring that the needs of those who come in search of the joyous life are met.

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So, it is up to us, it is our responsibility and duty to disseminate those specific words, Oyagamisama’s words, with the correct use of mind and attitude.  

Does this mean we use kana and nihongo alone? No, of course not. We need to use both Oyagamisama’s words as spoken by Oyasama, in tandem with the precise translation in the adherent’s native language, in a culturally competent manner.  

Those of us who work in the service of Oyagamisama know that as with any relationship there are differences to resolve…and we understand that it is not the differences we should focus on, but how we must work together to bridge them.

 So, when we are considering cultural competence as it relates to fulfilling our roles as Yoboku and Ministers, a concise, practical definition and some explanation of relevant ideas are needed.

 “Cultural competence is defined as a set of congruent behaviors, attitudes, and policies that come together in a system, agency, or among professionals and enables that system, agency, or those professionals to work effectively in cross-cultural situations (Cross, et al, 1989; Issacs and Benjamin, 1991). Operationally defined, cultural competence is the integration and transformation of knowledge about individuals and groups of people into specific standards, policies, practices, and attitudes used in appropriate cultural settings to increase the quality of services; thereby producing better outcomes (Davis, 1997).”

 We use the word “culture” because it implies the integrated patterns of human behavior that includes thoughts, communications, actions, customs, beliefs, values and institutions of racial, ethnic or social groups.  

The word “competence” is used because it implies having the capacity to function in a particular way: which is the capacity to function within the context of culturally integrated patterns of human behavior defined by a group.  

When we are competent in cross cultural functioning we are able to learn new patterns of behavior, and effectively apply them in appropriate settings. Therefore, being culturally competent means having the capacity to function effectively on other cultural contexts.  

Further, there are five essential elements that our churches and missionaries can use to become more culturally competent.

 We can: value diversity, have the capacity for cultural self-assessment, be conscious of the dynamics inherent when cultures interact, institutionalize cultural knowledge, and develop adaptations reflecting an understanding of diversity between cultures.

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These five elements should be reflected in our attitudes, structures, policies, and service.

 When we value diversity, we accept and respect differences. People come from very different backgrounds, and their customs, thoughts, ways of communicating, values traditions, and institutions vary accordingly. The choices individuals make are powerfully affected by culture.

 Diversity between cultures must be recognized, but also diversity within them.

Individuals are exposed to many different cultures. School, television, media and other activities present opportunities for multicultural exposure. We often assume that a common culture is shared between members of racial, linguistic, and religious group. The larger group may share common historical and geographic experiences. However, individuals may share nothing beyond similar physical appearance, language and spiritual belief. We cannot make assumptions concerning culture and diversity.

 Race is a social construct that people use to associate behaviors and attitudes with physical characteristics. Assimilation and acculturation can create kaleidoscopes of subculture within racial groups.

 Other factors, such as gender, sexual orientation, educational level, income level, geographic locality, identification with community groups (such as: religious, professional, community service, political) individual experiences, place of birth, age, and socio-economic status can be more powerful than racial factors in determining one’s culture or subculture.

 A Japanese couple may immigrate to America, and raise their children in a suburban area. As a result, the children may identify more with American popular culture than that of their parents. ** Recognizing intra-cultural differences help illuminate the complexities of diversity that challenge us.  

The need for the provision of culturally appropriate programs is driven by the demographic realities of the geographic area in which we reside. The United States, where I currently reside, is a nation with a rich mix of persons who come from different racial, ethnic, and cultural backgrounds. That mix is becoming even more dynamic. The minority older population will triple by 2030. By then, about ¼ of the elderly population will belong to specific racial or ethnic groups. In some parts of the Unites States, such as California, the upsurge in the number of older ethnic adults will be dramatic. Will we, whose mission it is to sprinkle the fragrance of the teachings be up to the challenges of relating to a population that is dynamic, and in constant change?

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Through cultural self-assessment, and an understanding of demographic assessment, we are better able to understand how our actions and words affect those from other cultures.

 We need to be on guard against miscommunication in any form, and avoid it through continuous cultural self assessment and by understanding the dynamics of difference. The most important actions to be conscious of are those we usually take for granted.

 Once we are aware of our own cultural behaviors we can learn to modify and adjust them as needed to be responsive in a given situation.

 When we Yoboku have an understanding of a cultures needs, we can then effectively utilize the knowledge gained. Administrators and church heads can develop policies and procedures that are responsive to cultural diversity. Materials we develop should reflect positive images of all people and be valid for use with each group.

 There is an ethic to putting culturally competent programs into practice. As Tenrikyo is a religion that is about the practice of faith, so too, being culturally competent is about putting into practice certain core capacities, such as warmth, empathy and genuineness.  

It is as if we are saying “look at me, I am Tenrikyo.” To achieve cultural competence when speaking about Tenrikyo Spirituality, we must first have a sense of compassion and respect for those who are culturally different. 

Oyasama always demonstrated empathy, warmth and compassion in her day-to-day interactions with those she taught. She taught, through example that we should first reach out to a person kindly, before instructing. The following Anecdote illustrates Oyasama’s methodology of showing loving kindness, empathy, and teaching when doing salvation work, or Otasuke.

 Anecdote 107. “Eczema is a troublesome condition.”  

The following took place in 1882 when Tane Umetani returned to Jiba. Tane, carrying her eldest daughter, Taka (later known as Taka Haruno) who was just a baby at that time, was granted an audience with Oyasama. This baby had festering eczema all over her head.

 Oyasama promptly took the baby into her arms, saying, “Now let me see.”

Looking at the festering eczema, She said, “what a pity, poor thing.”

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She brought out a price of paper that she had placed under her cushion in order to smooth out the wrinkles. Then, with her fingers, She tore off little pieces, licked them, and placed them on the baby’s head. She then said, “Otane, eczema is a troublesome condition, isn’t it?” Tane was startled. There was something in what Oyasama said that made her reflect, “I must learn not to be troublesome to others. Always with a pure mind I will do my best to make others happy.” Then, with gratitude, Tane thanked Oyasama and went back to Osaka. One morning, after 2-3 days had passed, Tane suddenly noticed that the affected skin had separated from the baby’s head, looking as if it were a cotton cap. The whole mass of skin that had been oozing with pus was stuck to the paper put on by Oyasama, and had lifted up from the baby’s head just as if a cap had been removed. Thus the baby marvelously received a divine blessing. The new skin had already formed thinly over her head.

 Is this not wonderful to see? Oyasama gives us the model of how to put access and equality practices into play in both our everyday life as well as ministering to others. As I stated earlier, everything we need to know is given to us in the Hinagata. In this Anecdote we are given a true example of how to minister to those in need and how to put our faith into practice.

 When we are disseminating the words of Oyasama, we must remember the relationship between theology and putting faith into practice.  “The essential nature of a religion does not lie in the study of Doctrine, but in practice,” states Dr. Moroi, who continues saying, “Do not forget that man is never saved by theology.”

 Frank Zappa, a musician/songwriter of note in the United States makes the same statement, albeit, in a radically different manner; he wrote; “You can’t run a country by a book of religion, not by a heap, a lump or a smidgen.” Here, the songwriter states that it is religion put into practice, it’s moral principle that is responsible for our unified conduct, not theology.  

We need to remember that Tenrikyo has a moral principle which is quite different from any other religion. The moral principle of Tenrikyo is not concerned merely with conduct as it is in other religions. On the contrary, the Tenrikyo principle is that mental attitude is prior to conduct. In other words, conduct originates in the mind. Looks can be deceiving. How often have we heard from those we minister to that Tenrikyo is a Japanese Religion? That Tenrikyo is very Japanese?

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 It has been stated (by van Stralen: The Religion of Divine Wisdom) “that Tenrikyo has been bound up with Japanese Nationalism, and Japanese Racial consciousness, and that Tenriyko has succeeded because it has adhered to Japanese Nationalism.” This means that simply because it looks Japanese, sounds Japanese and tastes Japanese, does not mean that it is Japanese in totality. In other words, from the outside looking in,

By way of rebuttal to van Stralen’s statements, Dr. Moroi said, “This is very strange,” he goes on to say; “that from the point of view of those who are non-Japanese, we can understand H. van Stralen’s comments.” Dr. Moroi continues saying; “moreover, it is true that until now, most believers in Tenrikyo have been Japanese, or of Japanese lineage. It is superficial to judge the essential nature of Tenrikyo only from such data.”

This can be seen as meaning that altho’ Tenrikyo rituals, rites and theology can be said to be comprised of Japanese cultural and ethnic customs, Tenrikyo has a universal message that has relevance to all inhabitants of this world.

 In any discussion of Tenrikyo, we need to remember to view our faith through the lens of specific cultures and ethnicities, adapting our mindset to be able to see through the eyes of those we are talking to.    

God the Parent made painstaking efforts to create humankind in order to take delight in seeing us live the Joyous Life while helping one another. We are taught that those who live at the Jiba should be in touch with the teaching of Tenrikyo and that subsequently human beings all over the world will listen to the teaching.

 The original doctrine of Tenrikyo teaches us that human beings are children of God the Parent/Oyagamisama, and that they are equal.  

Please remember this teaching when talking about Tenrikyo Spirituality. 

I thank you for your patience and kind attention.

 (4 claps)

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