Tenrikyo Dynamic Mission  Distinguish / Separate

DISTINGUISH SEPARATE

In order to understand the separation between our original consciousness and the self-centered imaginings that rise up in it we have to first be able to clearly identify exactly what it is that we are talking about. Once we have clearly identified both our self-centered imagination and its true origin we can then ponder the truth of the relationship between them and come to know and understand the way in which each impacts our experience of the world.

Most of us currently take our self-centered imagination and the self-images that are accumulated as it to be the deepest truth of our self.  As a result we naturally take for granted that it is those self-images that are are conscious and it is through them we experience the truth of our self and the world. 

 Consciousness is generally understood then as a self-centered imagination that is both awake and aware. It is common for instance to say that a person who is not experiencing the world self-centeredly is unconscious while a person who is experiencing the world in an ordinary self-centered manner is conscious. So successful has the self centered imagination been for our species for most of us it hasn't been seen as necessary to go any deeper into its origin. Though if pressed just about anybody would say that we come from god, the god that we would have in mind would of necessity be a creation of our self-centered imagination.

 When we look at the developmental journey of human beings from less than human to our current level of development we see that at some point in our journey from less than human to human the power of our self-centered imaginations increased greatly and moved our ability to survive and alter our environment beyond the capabilities of all of the other species that had come before us.  It is the enormous power of our self-centered imaginations that make us human beings. It is the sole purpose of the Tenrikyo dynamic mission to help all human beings to move to the next step in our development and enhance that power by showing the way to identify, reveal and distinguish between the original consciousness that is at the core of any and everything and the creations of our self-centered imaginations. It is that original consciousness that is the place where we as human self-centered imaginations were, are and will be created. This is called identifying, distinguishing, revealing, knowing and understanding the truth of origin and its true relationship to our self-centered imaginations and it is a very good thing for everyone to do as quickly as possible.

Looking all over the world and through all ages,
I find there is no one who has understood My heart.

So should it be, for I have never taught it to you.
It is natural that you should know nothing.

At this time, I, god, reveal Myself
and teach the truth of all things in detail.

Your are calling this place the Jiba, the Residence of God,
in Yamato, but you may not know the origin.

The poems above inform us that up until the truth of origin, God's true heart, is revealed to us at the core of our own mind we naturally don't know anything about it. The last poem above is concerns our ability or inability to distinguish between or separate our original consciousness, God's true heart from the creations of our self-centered imagination. This is crucial for intentionally revealing, knowing and understanding the original cause of all things, the place where human beings were created, the place where God is revealed as distinct from what we using shallow, self-centered, worldly common thinking imagine the Jiba (place where human being were created), the Residence of God and the origin to mean.

This is probably a good time to take stock of our approach to these poems. Currently in the world at large these poems are either unknown or if known largely ignored or seen as being of no particular import. There are however a small number of people relative to the world population who view these poems as being of life changing  importance. 

Among that small number of people who view these poems as being of life changing importance are those whose true sincerity has been rewarded by being given the ability to know and understand the original cause of all things in detail and also the ability to clearly distinguish that original cause from the creations of the self-centered imagination. For those people that entire process was completed within their own mind.

The remainder of the small number of people who view these poems as being of live changing importance are those who sincerity has stalled among the creation of their self-centered imaginings. They can be said to be sincerely attached to shallow, worldly common interpretations of the teaching of single-heartedness and they remain unable to identify and distinguish between the original cause of all things in detail and the intentions and creations of their own self-centered imaginations.

The vast bulk of the teaching of our true original parent has been tirelessly crafted to hasten the maturity of those who want to hear but who are unable to understand. I mention this because when thought about the poems quoted above clearly point out  that it is those people who don't understand and don't know what they are talking about as regards one the truth of origin.  That is a pretty harsh judgment, however I think that it can be tempered considerably when we recall that it is coming from the core of our own mind. It is not criticism from a stranger, it is our own heart that is telling us that we are off course and it is our own heart that is there to help us to get back onto the way of quickly realizing the truth that we say that we want to understand but are unable to realize with our shallow, worldly common, self-centered imaginings.

Now suppose that our sincerity is such that after thinking it over seriously we can see our self as being addressed by the last poem above. That is to say that we have ideas about what Jiba, Residence and Origin mean but we as yet do not have the deeper understanding that is given to the totally purified mind like clear water.  What then are we to do?

Let's follow the reasoning:

If you wish to know and will come to me,
I shall teach you the original cause of all things.

As God is revealed and teaches the truth of all things in detail,
the minds of all in the world will become spirited.

Hereafter, I shall teach you the hand movements of the
Kagura Service and wait for all to assemble and perform it.

At this time, begin the Teodori quickly.
That will be the sign for miraculous things to come.

Speaking of the sign and miracles, they are not yet seen.
When the day arrives, you will understand clearly.

When the day arrives and understanding comes,
whoever you may be, you will all be filled with admiration.

To teach of things after they appear is the way of the world.
I teach of things before they appear.

The first poem above is very important as it sets the stage for the teaching to follow. As concerns this teaching there were and continue to be two natural and popular responses. The first response was one of rejection. That is people who did not want to know and did not want to return to the origin. The second response makes up the vast bulk of the teaching of the way to prepare and return the mind to single-heartedness, the knowledge and understanding of the one truth of origin, the original cause of any and everything. That response is one of wanting to know but remaining sincerely unable to understand the intention of God's teaching because of our natural tendency to attach shallow, worldly common, self-centered interpretations to Her teaching.

 

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