Tenrikyo Dynamic Mission - WORLDLY COMMON "SEKAI NAMI"- Page 1


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

Assuming that we are interested in knowing the original cause of all things. To quickly and  intentionally access the sure and quick path to that knowledge we will need to pay close attention to the warnings concerning worldly common thinking.

Never think this path is worldly common.
It is the beginning of the Divine Record for eternity.

In the Tenrikyo dynamic mission then, the intended meaning of the phrase "worldly common" (sekai nami) is of great importance. It follows then that if indeed we want to know the original cause of all things we will want to make sure that we clearly understand what the phrase "worldly common" is intended to mean and how the warning concerning worldly common thinking applies to our own mind and to our participation in the Tenrikyo dynamic mission. 

Looking back at the foundation of the path that quickly and surely leads to single heartedness with the truth of origin we find that though worldly common thinking, as well as the truths of the world that flow from that thinking, should not be confused with the path that quickly leads to the single hearted  knowledge and understanding of the original cause of all things. Never the less they were confused, even by those who heard the teaching of the path directly from the original parental mind through Miki Nakayama's own lips.

This talk is that, I shall clear away
the regret piling in My heart for forty-three years.

Unaware of this, those of you within
are thinking of everything as being worldly common.

However difficult it may be,

see the truth through your own mind!

As I continue to insert translations of the poems collected as "THE TIP OF THE WRITING BRUSH" it might be a good time to talk about the contextual freedom that poetry, even poetry that is translated as prose, provides. By that I mean that though the poems are cast in the context of  worldly common events occurring in a family and village setting the vast majority of the poems were crafted in such a way that each key poem or poetic theme is a complete instruction in itself, regardless of the staging of the poems to suit the spiritual maturity of a particular person or persons as they grappled with their self centered concerns and expectations in a particular time and place.

Of course many of the poems are best understood as doublets or even triplets but their intended meaning is not dependent upon immersing oneself in the culture or the village lore of the times in which the poems were written. Every human being has a mind and though the content of each mind may differ, the origin of the human mind and the way to quickly reveal the original cause of all things as promised is without exception the same for all human minds in all times and in all places. 

Because of the intended universal application of the poems the actual context that the poems appear in is really rather simple. Indeed the context is always the same so that the instruction remains appropriate for all human minds in all times and all places. That simple universal context is the tireless effort - in every kind of way - of our original parental mind, the original cause of all things, to quickly reveal itself to the multitude of self centered imaginations that rise up within it. In contemporary terms this might best be understood as a voluntary product recall. We are asked to return our minds to their manufacturer so that an unintended design flaw that is stealing the intended joy from our existence can be repaired and put right. Once repaired our minds are free to return to their free play in the world.

Because of My love for all My children,
I exhaust My mind in every kind of way.

I desire to teach everything  to you children quickly.
Take notice of this hastening in the mind of God!

If however one is concerned with the dramatic family context of the poems cast in a particular time and place it doesn't hurt to recall that "Waka" style poetry involves a dialogue or conversation between differing points of view.  In the poems collected as the seventeen books of "Ofudesaki", "The Tip Of The Writing Brush", those points of view are presented as an honest and candid family talk between the one universal mind of the original parent of all human beings equally and the self centered imaginations of all of the headstrong children of the world who naturally neither know nor are able to recognize the mind of our ever present original parent as it exists within us at the very core of our being.

There is perhaps no one who knows
what exists inside the body.

The conversations in all seventeen books of collected Ofudesaki poems are cast with three assumptions:

First: That the minds of the children naturally misunderstand the intention and truth of the mind of our original parent, the truth of origin because it had never been taught. This is the default human condition and includes just about everybody who has ever lived regardless of time or place.

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

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

Second: That after hearing the teachings of the truth of origin the minds of the children misunderstand the intention and truth of the mind of our original parent - though claiming to want to do so - by insisting upon understanding  that truth and intention in a familiar, shallow, worldly common way. In that way converting what has been taught to accord with already understood worldly common truths of the world.  This condition represents a much smaller group of people who were patiently, honestly and firmly embraced and engaged by the model of parental love which is clearly shown in the family dialogue appearing in the poems. In brief, we children don't get it and the mind of our original parent has to work tirelessly and lovingly to try and find ways to get through to us.

I have already told you and told you what is know to Me,
The teachings have been told, but you know not what they mean.

Until now, all of you have only doubted whatever Moonsun said,
always erasing it by your words.

Thirdly: That the minds of some of us children are moved to act in sincere defense of deeply held principle worldly common truths already in place at the foundation of our thinking. Those sincere minds then being willing to take stern measures to insure that no one else will be able to know and understand the original cause of all things, the original parental mind, by attempting to force people around them into compliance with established worldly common truths.  Those of us in this group act by drawing upon established worldly common truths of the world as the basis for sincerely reasoning that the original truth of our origin must be something evil and threatening to the established order and established truths of our current world. This is most often the position taken by those of us who assume a roll of authority; whether that roll is played out on the level of state, family, religious or cultural authority.

Until now, because they know nothing,
those in high places have always forbidden and opposed Me.

Day after day, the concern of the Parent
is only about the means to save you.

Unaware of this, everyone in the world
thinks that I am intending something evil

For various understandable reasons, the poems show that our minds have demonstrated an inability or unwillingness to follow, exactly as given, the directions that show the way to the quick realization of the knowledge and understanding of the ever present original cause of all things as is it hastened and  promised by the original parental mind that exists within us all.  The minds of the children as they appear in the poems then are representative of the default worldly common state of all of the minds of the world regardless of time or place.

There are a great number of people living throughout the world,
but their minds are all as if in a haze.

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

In all matters, think well about the Parent's regret,

being only opposed by My own children.

In this regard the points of view of the children can be understood as the worldly common thinking that has accumulated, like dust or even mud, on our original parental heart. Poetically referred to as the regret of the parent, our worldly common thinking is called the regret of the parent because our worldly common thinking and our truths of the world have unintentionally and increasingly led to life paths of hardship, suffering and a lack of joy for large numbers of people. That condition being the opposite of the intended free and unlimited life of joy that we are capable of. Though the mind of our original parent teaches the way to quickly reveal the one true original core of the human mind and the joyous life that can flow from it. The minds of the children remain interested in all sorts of other worldly common truths and cannot settle down and ponder the original cause of all things as it exists eternally and which can be known and understood as the very conscious core of our own mind.

Truly settle your mind and ponder.
I make this a firm request of you, My intermediaries.

Both the point of view and intention of our original parent ( metaphorically Nihon) and the worldly common points of view and intentions of the minds of the children ( metaphorically Kara) are modeled in the poems. In our effort to intentionally know and understand the original cause of all things in detail our task is to employ all means for finding whatever ways to quickly remove the regret - dust, mud, self centered worldly common thinking - covering our parental mind just long enough to reveal the knowledge and understanding of the truth of origin, the parental mind of God, that remains. In so doing enjoying the joy that flows from knowing and understanding the truth of our origin. To intentionally do this it is important that we work to separate and distinguish the points of view of the children's worldly common self centered imaginings that are addressed in the poems from the point of view of the original cause, that is the point of view of our original parent. In the poem below "Kara" is a metaphor for the worldly common points of view of the children and "Nihon" is a metaphor for the point of view of God's mind, the truth of origin, the original cause of all things. 

Day after day, the path that distinguishes between
Kara and Nihon: this is the single intent of God's hastening.

Assuming then that I want to know and understand the original cause of all things and expect that I will find that knowledge and understanding through my own mind but not in a "worldly common way", I will have to quickly do some work "tsutome" to  complete the task. Though no two human minds are exactly the same I will venture to say that in functional outline they are very similar. For that reason I will use a graphic representation to reveal how my own mind works in an effort to deepen my thinking and understanding of the phrase "worldly common" which, in the poems collected as the "The Tip of the Writing Brush" is also referred to as "human thinking", "self-centered thinking", "human mind", "mistaken mind", "depressed mind" "shallow thinking" and the poetic metaphors, "Mud", "Debris", "Dust", "Haze", "Kara","Tenjiku" and the regret of our parent.

Perhaps you do not know what My workings are.
I shall make all minds in the world be revealed.

So let's start with the step by step process of revealing how my mind works and see if  that can help with deepening an understanding of what "worldly common" refers to in the teaching of the "Reason of Heaven" and also how that deepened understanding can add substance to the understanding of the Tenrikyo Dynamic Mission.

| Worldly Common pg. 1  | Worldly Common pg. 2 - "In the Shallow Water" | "Worldly Common pg. 3 - Diving Deeper" |

Worldly Common pg. 4 -  "Foundations and Principles" | Worldly Common pg. 5 "Oh!" |

|Worldly Common pg. 6 "Me My Mine" | Worldly Common pg.7 "Borrowed" | Worldly Common pg. 8 "Lent" |

|Worldly Common pg. 9 "One Light Reflected" | Worldly Common pg. 10 "What I Have Learned"|

| Worldly Common pg. 11 "Some Metaphors" |


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