468:) that are believed to predetermine the founding of Tenrikyo's teachings. More precisely, these casualties are the fulfillment of the promise that God made to the models and instruments of creation, which was that "when the years equal to the number of their first born had elapsed, they would be returned to the Residence of Origin, the place of original conception, and would be adored by their posterity." The "Causality of the Soul of Oyasama" denotes that Miki Nakayama had the soul of the original mother at creation (
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bad deed contribute to bad karma and future suffering. Causality upholds this basic tenet of karma; in the same manner, a person experiences good and bad causality. In
Tenrikyo, the concept is encapsulated in the farming metaphor, "every seed sown will sprout." Causality also upholds another basic tenet of karma, which is that this personal responsibility carries over many deaths and rebirths of the soul.
390:), which is that God the Parent created human beings to see them live the Joyous Life (the salvific state) and to share in that joy. Tenrikyo teaches that the Joyous Life will eventually encompass all humanity, and that gradual progress towards the Joyous Life is even now being made with the guidance of divine providence. Thus the concept of original causality has a
215:). When the mind is handled according to God's intention, the blessings of God flow easily into the body and the individual is able to use the body freely. However, if the mind is handled selfishly, against God's intention, then it will accumulate the dusts of the mind. The dusts clog or obstruct the blessings of God, resulting in a bodily affliction.
440:
is a way of settling the mind – it is not to merely resign oneself to one's situation, but rather to actively “recognize God’s parental love in all events and be braced by their occurrence into an ever firmer determination to live joyously each day.” In other words, Tenrikyo emphasizes the importance
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stands, is the place that humankind was conceived. The "Causality of the
Promised Time" indicates that October 26, 1838 – the day when God became openly revealed through Miki Nakayama – marked the time when the years equal to the number of first-born humans (900,099,999) had elapsed since the moment
417:
is related to the principle of original causality. Individual causality is divine providence acting to realize the original causality of the human race, which through the use of suffering guides individuals to realize their causality and leads them to a change of heart and active cooperation towards
652:
Kisala, Robert. "Contemporary Karma: Interpretations of Karma in
Tenrikyō and Risshō Kōseikai." Japanese Journal of Religious Studies, Vol. 21, No. 1 (Mar., 1994), pp. 73-91: "In accord with traditional karmic understanding, it is the accumulation of bad innen that is offered as the explanation for
328:
Broadly speaking, karma refers to the spiritual principle of cause and effect where intent and actions of an individual (cause) influence the future of that individual (effect). In other words, a person's good intent and good deed contribute to good karma and future happiness, while bad intent and
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is related to the teaching of a thing lent, a thing borrowed, in that when a person's physical body dies, the soul is returning to God the body that has been borrowed from God. This allows the soul to accept a new body to be lent by God and thus reenter the physical world. Though the reborn person
129:), suggesting that, just as dust collects on the surface of the floor over time, the mind commits wrong behaviors on a day-to-day basis. Also as with dust, the wrong behaviors can be swept away through devotion to God's teachings. Nakayama Miki taught her followers eight dusts of the mind –
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from divine providence for past misdeeds, but rather as a sign of encouragement from divine providence for the individual to reflect on the past and to undergo a change of heart. The recognition of the divine providence at work should lead to an attitude of
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which has corrupted its nature. However, due to the freedom given to the human mind, the mind regularly forgets its original nature and acts contrary to God's intention for human beings to live joyously together. These behaviors are referred to as dusts
89:
is owned by the individual; therefore, Tenrikyo's understanding of human nature is essentially mental. The concept is closely connected with other teachings related to anthropology such as dusts of the mind, rebirth, and causality.
342:
has different implications in
Tenrikyo because its understanding of creation and salvation are distinct from that of Buddhism. To make this distinction clear in writing, Tenrikyo discourse typically renders the term in
110:), nor do they explain how, exactly, the mind is one's own. However, they do describe the characteristics and features of the mind – for example, a mind can be resolved, replaced, purified, spirited, or gloomy.
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has no memory of the previous life, the person's thoughts and deeds leave their mark on the soul and are carried over into the new life as the person's causality (see section on causality).
278:
is like taking off old clothes in order to put on new ones, an image that emphasizes the materiality of the body. Human beings are given countless opportunities to realize the world of the
1011:
Tsujii, Masakazu (2001). "A perspective of the use of "brothers and sisters" in the
Osashizu: all humankind as brothers and sisters, and spiritual brothers and sisters".
98:
The mind lies somewhere within the human body and the mind perceives the world through it. Tenrikyo's teachings do not precisely define what the mind is (e.g.
204:
In
Tenrikyo, God shows how well one's mind is being handled by reflecting the state of the mind in the body. This is the principle behind divine guidance (
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In
Tenrikyo, the entire human body is sustained by the providence of God. Tenrikyo's doctrine categorizes God's complete providence into ten aspects (
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227:, where the soul continually returns into the world with a new biological life after the death of the previous one. Reincarnation also appears in
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472:), who conceived, gave birth to, and nurtured humankind. The "Causality of the Residence" means that the Nakayama Residence, where
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Nakajima, Hideo (1963). "On the teaching of "Things lent, things borrowed" – The foundation of the problem of faith –".
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Tenrikyo's teachings maintain that the original, fundamental nature of the human mind is clear and pure. There was no
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of maintaining a positive inner disposition, as opposed to a disposition easily swayed by external circumstance.
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Hashimoto, Taketo (1997). "Thoughts on "Only by inspiring everyone" A part of the
Tenrikyo view of humanity".
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Matsuda, Kensaburō (2012). "On the truth of "A thing lent, a thing borrowed" – tracing prior research –".
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Sawai, Yoshitsugu (1998). "The meaning of "to be alive": from the perspective of
Tenrikyo anthropology".
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Tenrikyo's doctrine explains that an individual's suffering should not be perceived as punishment or
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The core teaching regarding humankind's relationship to God is "a thing lent, a thing borrowed" (
436:"joyous acceptance" in Tenrikyo gloss), a Japanese word that indicates a state of satisfaction.
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Iida, Teruaki (1963). "Tenrikyo and humanism – Humanism and the meaning of corporeality –".
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the establishment of the Joyous Life, the world that was ordained at the beginning of time.
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element, being the gradual unfolding of that which was ordained at the beginning of time.
184:("breathing and speaking"). Each aspect also sustains a function in the world such as the
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from
Buddhism and shares the fundamental notions of karma with Buddhism, the concept of
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Tenrikyo, a Pilgrimage Faith: The Structure and Meanings of a Modern Japanese Religion
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Lawrence C. Becker & Charlotte B. Becker, Encyclopedia of Ethics, 2nd Edition,
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959:: A view that goes beyond life and death – Tenrikyo concept of life and death –".
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is "a thing lent" by God and "a thing borrowed" by the human individual. Only the
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Horiuchi, Midori (2001). "Husband and wife – the root of the "Joyous Life" –".
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At the focal point of Tenrikyo's ontological understanding is the positing of
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Study of humanity and its relationship to God in Tenrikyo theology
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Becker, Carl B. (1979). "Concepts and roles of God in Tenrikyo".
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Serizawa, Shigeru (1987). "The soul and the parental heart".
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Morishita, Saburo (2002). "A reflection on the body".
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414:
412:
398:
396:
392:teleological
376:
372:
370:
354:
344:
333:
331:
327:
308:
271:
245:
222:
203:
164:
135:covetousness
112:
97:
69:
60:anthropology
24:
18:
1338:Tenri, Nara
1187:Joyous Life
1089:Shinbashira
667:online link
280:Joyous Life
186:water cycle
131:miserliness
115:fall of man
1116:Scriptures
501:References
413:Belief in
303:See also:
83:human body
23:religion,
1180:Teachings
1124:Ofudesaki
1084:Iburi Izō
801:cite book
506:Citations
460:san innen
294:Causality
284:salvation
155:arrogance
147:self-love
73:かしもの かりもの
1395:Tenrikyo
1389:Category
1370:Tenrikyo
1348:Honmichi
1256:Timeline
1214:Theology
1138:Osashizu
1060:Tenrikyo
1019:: 47–72.
1006:: 39–47.
993:: 15–29.
980:: 41–54.
957:Denaoshi
950:: 17–21.
937:: 29–40.
907:: 31–46.
894:: 23–39.
852:: 41–64.
839:: 65–82.
826:: 29–47.
791:(1982).
345:hiragana
275:denaoshi
265:Denaoshi
253:denaoshi
237:Buddhism
233:Hinduism
231:such as
44:humanity
21:Tenrikyo
1251:History
1244:History
1230:Service
1223:Prayers
967:: 1–12.
924:: 1–18.
881:: 1–14.
783:: 1–28.
749:, p.20.
382:もとのいんねん
241:Jainism
219:Rebirth
19:In the
1235:Sazuke
1072:People
761:p.436.
639:
465:さんいんねん
453:names
347:(i.e.
288:heaven
212:tebiki
153:, and
139:hatred
126:hokori
1326:Other
914:Innen
816:innen
624:Karma
438:Tanno
428:tanno
375:, or
356:kanji
339:innen
334:innen
316:innen
305:Karma
299:Karma
168:十全の守護
151:greed
143:anger
108:brain
807:link
637:ISBN
433:たんのう
350:いんねん
322:いんねん
239:and
190:wind
161:Body
104:self
94:Mind
87:mind
31:天理人学
1192:God
916:".
363:).
259:出直し
121:ほこり
58:of
48:God
1391::
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207:手引
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