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As a Tenrikyo term, this verb is used in five senses. First, it is used to refer to God entering Oyasama or being within Her (Ofudesaki VIII:50; XI:22). We read, for instance:So should it be, for this is the first time that Tsukihi has entered a body and speaks. Ofudesaki VIII:50 This act of God is explained in a number of places in the Ofudesaki and the Divine Directions. A passage that is frequently cited is this:These thoughts of Tsukihi are spoken through Her: the mouth is human, the mind is that of Tsukihi. Listen! I, Tsukihi, am borrowing Her mouth wholly, and I, Tsukihi, am lending My mind wholly. Ofudesaki XII:67-68 Second, the term is applied to God or Oyasama entering the Honseki, Izo Iburi, and speaking through him (e.g., Osashizu, May 25, 1901; July 27, 1904). Consider this Divine Direction:God entered Oyasama and had Her teach. Oyasama's words are words of Heaven. When he [referring to Izo Iburi] tried to implement them without being entirely sure how, Oyasama entered him, and She has conveyed the direct teachings of Heaven. Osashizu, May 25, 1901 Third, this verb also describes how God enters humans to provide special workings for the purpose of making the teachings more widely accessible. The Ofudesaki says:When I set out to cleanse your heart day by day, there will be none able to resist Me. What do you think this cleansing is about? Tsukihi will enter the bodies of all. Where do you think this talk is about? I shall fully manifest My workings in the high places. XII:73-75 Besides this passage, the Ofudesaki contains a number of instances of this usage (e.g., II:34-36; VII:34-38; X:1-6; XI:53-57; XIV:65-78; XV:59-61). Some of these passages speak of God as entering Yoboku, in particular, to work through them in special ways (e.g., XV:60-61). We may note in passing that such an act of God is not seen as "revelation" as such. The following Divine Direction explains it this way:I shall let you work by the truth of your mind. One person can face myriads solely by virtue of the mind. God rides on the mind and works. As long as the mind is firm, God will ride the mind and work freely and unlimitedly. Osashizu, October 2, 1898 Incidentally, when God enters those who are not yet Yoboku, they may experience physical or personal difficulties, which are to be seen as providing opportunities for further growth. Fourth, in the Story of Creation, God as the "Moon" and the "Sun" is described as "entering" the "models of man and woman" to manifest the providence of creation (Ofudesaki VI:45). One of the extant versions of the Story of the Divine Record says:In this world, humankind was begun nine hundred million, ninety-nine thousand, nine hundred and ninety-nine years ago, when Tsukihi (Moon-Sun) recognized suitable materials in the muddy ocean to make into the "seed" and the "seedplot" and, having summoned all other necessary instruments, entered the models of man and woman to give providence that, over three days and three nights, led to the conception in this Residence of nine hundred million, ninety-nine thousand, nine hundred and ninety-nine humans. Koki no kenkyu, p. 80 Fifth, the Scriptures contain a few references to the act of entering "water," "mountains," and other things. This usage is metaphorical. We read:I shall go into the water in the mountains and make it clear, whatever kind of water it may be. Ofudesaki II:27 Those of Kara have entered Nihon and their willful acts cause the anger of God. Ofudesaki II:32
Having entered into the mountains, Mikagura-uta VIII:8 (This article was first published in the April 2008 issue of TENRIKYO.) |
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