Tenri-Ō-no-Mikoto

Scriptures
Ofudesaki
Mikagura-uta
Osashizu
People
Miki Nakayama
Izo Iburi
Practices
Joyous Life
Hinokishin
Places
Tenrikyo Church Headquarters
Oyasato-yakata
Tenri University
Sankōkan Museum
Tenri Central Library
Tenri Hospital
Tenri, Nara

Tenri-Ō-no-Mikoto (天理王命) is the name of the single God and creator of the entire universe in Tenrikyo religion. The first two characters in the Japanese Kanji for Tenri-O-no-Mikoto are 天理, where 天 refers to heaven or divinity, and 理 refers to reason or knowledge, thus "Tenri" (天理) refers to divine or heavenly knowledge, and in a sense adds a divine nature to truth itself whereas "天理" also means "natural law" or its pseudonym, "divine law."[1] The English name most frequently used to refer to Tenri-Ō-no-Mikoto outside of ritual is "God the Parent"; in Japanese, the equivalent common name is Oyagamisama. In Tenrikyo, God has no gender.

Tenrikyo followers vary in their understanding of this creator, from the early understanding of spirit (kami, god/deity) through the underlying natural causality (Tsukihi, moon-sun) and eventually to an understanding of a parental relationship between the creator and themselves (oya, parent). This progression of understanding is a key teaching of Tenrikyo, where it is accepted that everything must proceed "step by step" by small stages of understanding instead of by great leaps of faith.

History

In 1880, in order to evade continuous persecution by the government, Tenrikyo placed itself under the administration of a Shugendo temple named Jifukuji. During this time Tenri-Ō-no-Mikoto was officially called Tenrin-Ō-Nyorai and the kanji of various other deities were changed, but by 1890 Tenrikyo was given approval by the Meiji government and the original names were restored.[2]

References

  1. Breen, Jim. "天理". The Yamasa Institute - オンライン日本語学習 - Online Kanji Dictionary. The Yamasa Institute. Retrieved 07/09/2017. Check date values in: |access-date= (help)
  2. Henry van Straelen. "The Religion of Divine Wisdom: Japan's Most Powerful Religious Movement." Folklore Studies, Vol. 13, (1954), pp. 1-166


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