Oyasama explained the providence of God the Parent by distinguishing ten aspects of it and by giving each aspect a sacred name. These aspects are described in detail in the Story of Creation. This story is not simply a creation myth set in the past that gives a description of how the providence of God the Parent worked during creation, but it also teaches that God's profound providence has never failed to protect us, even for a moment, from the time of creation until today. Oyasama explained the complete providence of God the Parent in this manner so that we could better understand the essential character of each of the ten aspects. This does not mean there are ten gods. For example, when we want God to help us overcome illness or other problems, we do not pray only to the aspect that is connected with our particular illness or trouble by calling out its sacred name. Rather, we pray for blessings and cling to God's parental love by calling out the name of God the Parent, Tenri-O-no-Mikoto.

Further, upon consideration, we find that not all ten aspects are of equal standing. Oyasama first arranged the various manifestations of the providence of God the Parent, Tenri-O-no-Mikoto, as pairs of opposites, such as water and fire, heaven and earth. The sacred name Kunitokotachi-no-Mikoto is given to water and heaven, and is explained as "in the human body, the providence of the eyes and fluids; in the world, the providence of water" (manifested in the heavens as the Moon). The sacred name Omotari-no-Mikoto is given to fire and earth, and is explained as "in the human body, the providence of warmth; in the world, the providence of fire" (manifested in the heavens as the Sun). These two aspects by themselves thus stand for "Tsukihi" (Moon-Sun), that is God the Parent, who is God of Origin, God in Truth. Though it goes without saying that the other eight aspects are also part of the complete providence, in the Story of Creation they are seen as instruments or models that are utilized by Tsukihi.

The descriptions of the remaining eight aspects are as follows:

Kunisazuchi-no-Mikoto: in the human body, the providence of the female organ, of skin and joining; in the world, the providence of joining in general

Tsukiyomi-no-Mikoto: in the human body, the providence of the male organ, of bones and support; in the world, the providence of support in general

Kumoyomi-no-Mikoto: in the human body, the providence of eating, drinking, and elimination; in the world, the providence of the rise and fall of moisture

Kashikone-no-Mikoto: in the human body, the providence of breathing and speaking; in the world, the providence of wind

Taishokuten-no-Mikoto: the providence of cutting off the ties of the child to its mother at birth, and also in cutting off the breath of life when one passes away for rebirth; in the world, the providence of cutting in general

Otonobe-no-Mikoto: the providence of pulling out the child from its mother during birth; in the world, the providence of pulling forth in general

Izanagi-no-Mikoto: the model of man, the seed

Izanami-no-Mikoto: the model of woman, the seedplot

The Story of Creation reveals that the eight aspects described above are not free-standing, independent entities, for Tsukihi consumed them, thereby assimilating and unifying them before entering the bodies of Izanagi-no-Mikoto and Izanami-no-Mikoto, the models of man and woman, to teach them the divine providence of human creation. In other words, these aspects functioned in human creation only after being unified into one with Tsukihi, God the Parent, thus melting into the mind of the Parent.

Oyasama taught God the Parent's providence in such a way that we can easily savor the fact that it is constantly present in our bodies and in the world around us. We must always remember the parental love of Oyasama who told the Story of Creation taking place in a muddy ocean, using a variety of symbols, so the people around Her could better understand the ten aspects of God the Parent's complete providence.