Tenrikyo - The Reason of Heaven
This universe is the body of God.
Ponder this in all matters.
Book X 1_4
The elements of the poems collected as Book Ten of Ofudesaki are so tightly integrated that one can comprehend the entire book and by extension all of the Ofudesaki poems by awakening to the meaning and significance of the Kanrodai. With that goal in mind let's focus our sincere attention on personally incorporating an understanding of the models and images provided.
About the Gift bestowed from Heaven
after Moonsun discerns the sincere mind:
The gift of heaven is the point of view that comes from awakening to the truth of origin and single-heartedness with the mind of the Parent. It is the point of view of God's free and unlimited workings that a human mind, regardless of circumstance, experiences as the joyous life. The sincere mind is the totally purified mind. That is the mind that distinguishes between the truth of origin and the self-centered imagination. It is the mind that makes that distinction clear and then makes the determination to settle the self-centered imagination in the truth of origin. The food of heaven, the gift of heaven, is bestowed upon a flat vessel that is placed atop the Kanrodai. The flat vessel does not contain anything from our self-centered imaginations and that fact allows the joyous life to be fully bestowed there directly from the Parent of origin.
The Kanrodai is the Parent of Origin. Setting up the Kanrodai means establishing the mind of the Parent as the foundation of all human thought so that such thought can flow into the world as a fresh creation of a new world of joy. The change that is hastened is not a trivial one. It is a really big change that is hastened.
Never take it as a trivial matter.
The intention of Heaven is profound.
Trivializing the topic would mean that the matter in question is of small consequence. Something that concerned only the desires of the self-centered imagination at a particular time and place would qualify as trivializing the intention of Heaven. When speaking, as is being done throughout these poems, of all of the minds in the world through all time, a profound consequence would imply a change of indescribable scope and complexity. That is to say the recreation of a whole new world. A purposeful evolutionary step forward if you like.
To explain what this talk is about:
I shall purify the minds of those in Kara and Tenjiku.
By now we are familiar with the purification of the mind as meaning the settling of the self-centered imagination so that the true origin of our self-centered imagination and the world can be revealed. This talk then is about how to accomplish the purification of the mind, why that purification of the mind should be done and who should do it.
The words Kara and Tenjiku when literally translated in their historical context mean Korea or China and India and by extension alien, foreign and distant peoples and places. This translation then provides us with the worldly common meaning of the words. Next it is our task to see what their non worldly common metaphoric meaning is within the context of the poems and the model that shows us the way to purify our mind. As poetic metaphors Kara and Tenjiku refer to the state of the human mind that is alienated and far from knowing the truth of its own origin. I will go into some detail on why these two metaphors are both appropriate and a crucial element in the model later in our discussion of Book X.
How will those minds be purified?
Moonsun will rush out in places near and far.
Yet another metaphor appears here for us to ponder over, Moonsun, Moonsun. What does it mean that Moonsun will rush out? And how does that relate to the purification of the mind? Every month the moon appears to be born, go through regular changes and die, only to appear to be reborn again and so on. Our human worldly common existence is similar to that cycle of appearances. We are born and go through regular stages of development and changes and die. If that description of the moon or our human life is all that we know about our self, then we are missing an essential piece of information. We are missing the unchanging truth of our own origin. When we take the time to look and be aware the relationship between the moon and the sun we find that contrary to appearances, the moon has no light of its own. What we commonly know as moonlight is just the unchanging light of the sun reflected. The apparent changes of the moon are just shadows cast in the sunlight. If the moon is a metaphor for all that changes or appears to change in our mind and in the world then the sun is a metaphor for the unchanging, eternal and immortal light that illuminates, warms and gives life to it. Metaphorically the sun is the true heart of the Parent, residing at the core of the universe, which is the body of the Parent and in human beings the heart, root and core of our being. If we take a moment and identify our self-centered imagination and look at it closely, holding on to it so that it doesn't tumble off on to some other self-centered topic, we will find that when sincerely watched the self-centered imagination settles or evaporates leaving only the light that illuminated it. Thus showing the world as it is rather than as it appears to be after being altered by the dark shadows of the self-centered imagination. For those who practice the Service the opportunity to make this distinction is prearranged for us by the Parent of Origin.
When both the moon and the sun are thus identified and distinguished in our own mind that separation and distinction is the setting up of the Kanrodai. It is the understanding of that distinction that is Moonsun rushing out. The understanding that flows from clearly knowing Moonsun will purify the mind by making clear the distinction between what is original and immortal from what is imagined and temporary in our self,. This of course is all to be done through our own mind. Awareness of returning to the origin even once will make a remarkable positive change in any human life.When we look to the model story "Hinagata" we see how Miki's life was changed by awakening to her role as the shrine of Moonsun. It is that awakening and transformation to a life of joy that Moonsun wishes to share with us all.
You must have heard such expressions as "the world of the Joyous Life" and "the world of the Kanrodai." That world is not something that comes from somewhere else. The task of building such a world does not rest with certain people alone. Rather, it is a world that will be realized upon the replacement of each person's mind - a replacement that will maximize each person's joy. I want you to give serious thought to this point.
The Second Shinbashira, My hopes for the Young pg 38