Tenrikyo
Beliefs
Following in the tradition of Eastern religions, there are many points in Tenrikyo doctrine which are difficult to summarize in a way which satisfies a Westerner's perspective. Moreover, the concepts included in this movement's doctrine are both complex and predominately in translation. Though this summary includes major beliefs, one is encouraged to look to original texts for elaboration.
The kanji, or Chinese characters, that spell Tenrikyo connotate the group's encompassing goal. According to The New Nelson Japanese-English Character Dictionary, ten means "heavens," ri means "truth" or "reason," and kyo means "teach." Altogether, Tenrikyo means "Religion of Divine Wisdom" (Thomsen 33), and from this translation one can sense the essence of Tenrikyo doctrine. One basic idea behind this dogma is known as "Kashimono- karimono," (things lent, things borrowed). According to this train of thought, man controls his mind alone, and his body is on loan. This temporary vessel should be used to serve God in order to avoid the accumulation hokori on the mind and soul.
Hokori refers to the "dust" that settles on a man's mind and soul when he or she lives a self-serving life. Along these same lines, Miki once said there are no inherently bad men, but only "'those whose minds are stained with specks of dust'" (Thomsen 53). These stains become innen, which causes unhappiness. According to The Teachings and History of Tenrikyo, innen cannot be eliminated by human power, and this fact emphasizes the importance of hokori management. Through daily reflection on one's thoughts, man can "sweep away the dust at once," and hence avoid the more severe innen. There are eight kinds of hokori mentioned in Tenrikyo writings: greed, stinginess, partiality, hatred, animosity, anger, covetousness, and arrogance (Thomsen 53). These "dusts" settle daily on man's mind but can be easily swept away.
Who is the God to which the doctrine refers? Is Tenrikyo monotheistic or polytheistc? These questions result in some ambiguity due to several misleading references to a god in Tenrikyo texts. Henry Van Straelen offers one interpretation of this nebulous point. In the early history of the movement, ideas were polytheisitic by nature, however, as time passed, the various gods came to be referred to as one single God -- the "Creator of the universe" (Straelen 81). This case seems to hold true in twentieth century practice. In Miki's writings, she assigns God three names. Kami (god), Oya (parent), and Tsu-Hi (moon-sun) are the three most common titles, and all three reflect three major roles of God in man's life. Under this "Creator of the Universe," there is of course a corresponding creation myth. Though an integral aspect of the belief system, Tenrikyo's creation myth is quite complicated, and several varying versions exist in translation.
Finally, where do all these devotional ideas lead? What is salvation for Tenrikyo members? According to Harry Thomsen, the definition of salvation has changed over time. In the beginning, salvation meant "deliverance from pain and sickness" (54). Later a connotation developed to include deliverance from economical, social, and domestic troubles. Today there is a stengthened popularity in spiritual salvation. Tenrikyo focuses on life on earth, so there is very limited discussion about afterlife. Death is defined as "a taking off of old clothes and putting on of bright new ones (Thomsen 56), which suggests the belief in reincarnation. Throughout written doctrine the goal is to lead a "Joyous Life," which includes 115 years (Miki determined this to be the natural lifespan of man) of happiness. Because illness is only a reminder from God that one has strayed from the true path of serving God, salvation entails a healthy, long life. The following is a quote from The Teachings and History of Tenrikyo. "In order to bring the truth of our brotherhood into realization, we must attain minds of true sincerity as desired by God the Parent" (17). "As the minds of all people grow to maturity, both the world of mind and the world of phenomena will change into the world of the Joyous Life" (16).
History
From an early age, the foundress Miki is said to have demonstrated remarkable abilites. She was admired for her undying filial piety and domestic talents that were rare for young people her age (Straelen 33). Though Tenrikyo sources maintain that her ideas and concepts were completely orginal, some scholars argue that her history as a young, devout lay Buddhist contributed greatly to her religious development (Thomsen 34). Some strikingly similar qualities between the two religions seem to support such speculation (Straelen 36).
Miki's first revelation came in 1837 when a priest was called to perform a "mystical ritual" to cure Miki, her husband, and son Shuji of sudden attacks of extreme pain. According to Tenrikyo legend, "'God the Parent'" possessed an entranced Miki and announced his intention to use her as the "'Shrine of God'" and a median between God and humans. After this event the young woman hastened to follow the accordance of "'God the Parent'" (Thomsen 34). She strived to "'Sink to the lowest depths of poverty,'" as she began to give her food, furniture, and family heirlooms to the poor. Despite the beliefs of the villagers and even family members, Miki continued this pattern for nine years and eventually sunk to the "absolute depths" of poverty (Thomsen 35). After this time period she began to teach and perform "healings by faith" (such as painless childbirth), and she gradually gained followers -- one of whom was destined to become her successor. This master carpenter, Master Iburi, ascended as head of Tenrikyo after Miki died in 1887 following a life of persecutions, jail sentences, and poverty (Thomsen 35).
Tenri City, named after the Tenri religion, contains the movement's headquarters and about fifty thousand residents (Thomsen 36). The complex covers an area of about one square kilometer and includes the Jiba (regarded as the place of origination for the human race, the place where the earth was created, and the place where all future mankind will return) and the Kandori (or the "'Sweet Dew Stand'"). In the Kyosoden, or the "'Sanctuary of the Foundress,'" Miki is said to be living and waiting for the moment when Tenrikyo becomes the religion of all mankind. To this day, followers serve her three meals a day and prepare her daily hot baths. Priests guard the door twenty-four hours, alternating every half-hour. These priests perform "perpetual adoration" rituals. The Tenrikyo compound includes a school system (kindergarten through university), a "remarkable" museum, and one of the largest libraries in the East (Thomsen 58).