Template:Short description Template:Distinguish Template:Infobox religion Template:Tenrikyo sidebar Template:Nihongo is a Japanese new religion which is neither strictly monotheistic nor pantheistic,<ref>Fukaya, Tadamasa (1973). The Fundamental Doctrines of Tenrikyo (天理教の根本教義). Tenri, Japan: Tenrikyo Overseas Mission Department; printed by Tenri-Jihosha (天理時報社). (April 1973 revision of 1960 original.)</ref> originating from the teachings of a 19th-century woman named Nakayama Miki, known to her followers as "Oyasama".<ref>Fukaya, Tadamasa, "The Fundamental Doctrines of Tenrikyo," Tenrikyo Overseas Mission Department, Tenri-Jihosha, 1960, p.2</ref> Followers of Tenrikyo believe that God of Origin, God in Truth,<ref>Template:Cite book</ref> known by several names including "Tsukihi,"<ref>Template:Cite book</ref> "Tenri-Ō-no-Mikoto"<ref>Template:Cite book</ref> and "Oyagamisama"<ref>Template:Cite book</ref> revealed divine intent through Miki Nakayama as the Shrine of God<ref>"I wish to receive Miki as the Shrine of God." The Doctrine of Tenrikyo, Tenrikyo Church Headquarters, 2006, p.3.</ref> and to a lesser extent the roles of the Honseki Izo Iburi and other leaders. Tenrikyo's worldly aim is to teach and promote the Joyous Life, which is cultivated through acts of charity and mindfulness called Template:Transliteration.
The primary operations of Tenrikyo today are located at Tenrikyo Church Headquarters, which supports 16,833 locally managed churches in Japan,<ref name="sknk">Japanese Ministry of Education. Shuukyou Nenkan, Heisei 14-nen (宗教年鑑平成14年). 2002.</ref> the construction and maintenance of the Template:Transliteration and various community-focused organisations. It has 1.75 million followers in Japan<ref name="sknk"/> and is estimated to have over 2 million worldwide.<ref>Stuart D. B. Picken. Historical dictionary of Shinto. Rowman & Littlefield, 2002. p. 223. Template:ISBN</ref>
BeliefsEdit
The ultimate spiritual aim of Tenrikyo is the construction of the Kanrodai, a divinely ordained pillar in an axis mundi called the Jiba, and the correct performance of the Kagura ritual around the Kanrodai, which will bring about the salvation of all human beings. The idea of the Jiba as the origin of earthly creation is called Template:Transliteration, or the principle of origin. A pilgrimage to the Jiba is interpreted as a return to one's origin, and is thus also known as Template:Nihongo.<ref name="Handbook">Template:Cite book</ref> As such, the greeting Template:Transliteration ({{#invoke:Lang|lang}} 'welcome home') can be seen at many hotels and guesthouses in Tenri City.
Other key teachings include:
- Template:Nihongo3 (堪能) – a constructive attitude towards troubles, illness and difficulties
- Template:Transliteration (十全の守護) – ten principles involved in the creation, which exist in Template:Nihongo3 and are considered to be applied continuously throughout the universe
Joyous LifeEdit
Template:See also The Joyous Life in Tenrikyo is defined as charity and abstention from greed, selfishness, hatred, anger, covetousness, miserliness, grudge bearing, and arrogance. Negative tendencies are not known as sins in Tenrikyo, but rather as "dust" that can be swept away from the mind through Template:Transliteration (ひのきしん or 日の寄進) and prayer. Template:Transliteration, voluntary effort, is performed not out of a desire to appear selfless, but out of gratitude for Template:Transliteration<ref>Template:Cite journal</ref> and Template:Nihongo3.
OntologyEdit
One of the most basic teachings of Tenrikyo is Template:Transliteration (貸物借物 or 貸し物借り物), meaning "a thing lent, a thing borrowed". The thing that is lent and borrowed is the human body. Tenrikyo followers think of their minds as things that are under their own control, but their bodies are not completely under their control.<ref>The Doctrine of Tenrikyo Chapter 7: A Thing Lent, A Thing Borrowed pp. 50–57</ref>
GodEdit
The sacred name of the single God and creator of the entire universe in Tenrikyo is Template:Nihongo. Tenri-Ō-no-Mikoto created humankind so that humans may live joyously and to partake in that joy. The body is a thing borrowed, but the mind alone is one's own, thus it is commonly accepted that Tenri-Ō-no-Mikoto is not omnipotent.
Other gods are considered instruments, such as the Divine Providences, and were also created by Tenri-Ō-no-Mikoto.
Tenrikyo's doctrine names four properties of Tenri-O-no-Mikoto: as the God who became openly revealed in the world, as the creator who created the world and humankind, as the sustainer and protector who gives existence and life to all creation, and as the savior whose intention in becoming revealed is to save all humankind.<ref>A Glossary of Tenrikyo Terms, p.110.</ref>
Through her scriptures (the Template:Transliteration, Template:Transliteration, and Template:Transliteration), Nakayama conveyed the concept of the divine to her followers in steps:<ref>Tenrikyo, Its History and Teachings, 47-8.</ref><ref>Fukaya, Yoshikazu. Words of the Path: A Guide to Tenrikyo Terms and Expressions 4–5.</ref>
- Firstly as Template:Nihongo3. Template:Transliteration was a familiar term for her followers since they commonly referred to the spirits of the ethnic religion of Shinto, which were worshipped and venerated in Japan. To differentiate this divinity from the Shinto spirits, Oyasama clarified its characteristics with phrases such as Template:Nihongo3 and Template:Nihongo3.<ref>A Glossary of Tenrikyo Terms, 105, 108–9.</ref><ref>The Doctrine of Tenrikyo opens with the line, "I am God of Origin, God in Truth."</ref>
- Secondly as Template:Nihongo3. The moon and sun could be understood as visual manifestations of the divine. Just as those bodies impartially give the world light and warmth at all times of the day, the workings of the divine are also impartial and constant.<ref>A Glossary of Tenrikyo Terms, 454-5.</ref>
- Finally as Template:Nihongo3. The relationship between the divine and human beings is the mutual feeling of love between a parent and his or her children. The divine does not want to command and punish human beings, but rather to guide and nurture them so that they may live joyfully and cheerfully together. Template:Transliteration (親) is both paternal and maternal, not simply one or the other.<ref>A Glossary of Tenrikyo Terms, 274-5.</ref><ref>Tenrikyo Christian Dialogue, 55.</ref>
These steps have been described as an "unfolding in the revelation of God's nature in keeping with the developing capacity of human understanding, from an all-powerful God, to a nourishing God, and finally to an intimate God."<ref>Kisala, Robert (2001). "Images of God in Japanese New Religions." Bulletin of the Nanzan Institute for Religion & Culture, 25, p. 23.</ref>
Followers use the phrase Template:Nihongo (親神様) to refer to God, and the divine name "Tenri-O-no-Mikoto" when praising or worshipping God through prayer or ritual.<ref>A Glossary of Tenrikyo Terms, p.109.</ref>
CausalityEdit
Comparison to karmic beliefEdit
Template:See also The concept of Template:Nihongo3 in Tenrikyo is a unique understanding of karmic belief. Although causality resembles karmic beliefs found in religious traditions originating in ancient India, such as Hinduism, Buddhism and Jainism, Tenrikyo's doctrine does not claim to inherit the concept from these traditions and differs from their explanations of karma in a few significant ways.
Broadly speaking, karma refers to the spiritual principle of cause and effect where intent and actions of an individual (cause) influence the future of that individual (effect).<ref>Karma Encyclopædia Britannica (2012)</ref> In other words, a person's good intent and good deed contribute to good karma and future happiness, while bad intent and bad deed contribute to bad karma and future suffering.<ref>Lawrence C. Becker & Charlotte B. Becker, Encyclopedia of Ethics, 2nd Edition, Template:ISBN, Hindu Ethics, pp 678</ref> Causality and karma are interchangeable in this sense;<ref>Kisala, Robert. "Contemporary Karma: Interpretations of Karma in Tenrikyō and Risshō Kōseikai." Japanese Journal of Religious Studies, Vol. 21, No. 1 (Mar., 1994), pp. 73–91: "In accord with traditional karmic understanding, it is the accumulation of bad innen that is offered as the explanation for present suffering."</ref> throughout life a person may experience good and bad causality. In Tenrikyo, the concept is encapsulated in the farming metaphor, "every seed sown will sprout."<ref>Fukaya, Yoshikazu. "Every Seed Sown Will Sprout." Words of the Path. online link</ref> Karma is closely associated with the idea of rebirth,<ref name=jamesloch>James Lochtefeld (2002), The Illustrated Encyclopedia of Hinduism, Rosen Publishing, New York, Template:ISBN, pp 351–352</ref> such that one's past deeds in the current life and in all previous lives are reflected in the present moment, and one's present deeds are reflected in the future of the current life and in all future lives.<ref name=jbowker>"Karma" in: John Bowker (1997), The Concise Oxford Dictionary of World Religions, Oxford University Press.</ref> This understanding of rebirth is upheld in causality as well.<ref>Kisala, p.77. "...traditional karmic beliefs in personal responsibility, extending over innumerable lifetimes, are upheld in doctrines concerning individual innen."</ref>
Tenrikyo's ontology, however, differs from older karmic religious traditions such as Buddhism. In Tenrikyo, the human person is believed to consist of mind, body, and soul. The mind, which is given the freedom to sense, feel, and act by God the Parent, ceases to function at death. On the other hand, the soul, through the process of Template:Nihongo3, takes on a new body lent from God the Parent and is reborn into this world. Though the reborn person has no memory of the previous life, the person's thoughts and deeds leave their mark on the soul and are carried over into the new life as the person's causality.<ref name="Kisala, p.77">Kisala, p.77.</ref> As can be seen, Tenrikyo's ontology, which rests on the existence of a single creator deity (God the Parent), differs from Buddhist ontology, which does not contain a creator deity. Also Tenrikyo's concept of salvation, which is to live the Joyous Life in this existence and therefore does not promise a liberated afterlife outside of this existence, differs from Buddhist concepts of saṃsāra and nirvana.<ref>Tenrikyo-Christian Dialogue, p. 429-430.</ref>
"Original causality"Edit
At the focal point of Tenrikyo's ontological understanding is the positing of Template:Nihongo, which is that God the Parent created human beings to see them live the Joyous Life (the salvific state) and to share in that joy. Tenrikyo teaches that the Joyous Life will eventually encompass all humanity, and that gradual progress towards the Joyous Life is even now being made with the guidance of divine providence. Thus the concept of original causality has a teleological element, being the gradual unfolding of that which was ordained at the beginning of time.<ref name="Kisala, p.77"/>
"Individual causality"Edit
Belief in individual causality is related to the principle of original causality. Individual causality is divine providence acting to realize the original causality of the human race, which through the use of suffering guides individuals to realize their causality and leads them to a change of heart and active cooperation towards the establishment of the Joyous Life, the world that was ordained at the beginning of time.<ref>Kisala, p.77-8.</ref>
Tenrikyo's doctrine explains that an individual's suffering should not be perceived as punishment or retributive justice from divine providence for past misdeeds, but rather as a sign of encouragement from divine providence for the individual to reflect on the past and to undergo a change of heart. The recognition of the divine providence at work should lead to an attitude of Template:Nihongo3, a Japanese word that indicates a state of satisfaction. Template:Transliteration is a way of settling the mind – it is not to merely resign oneself to one's situation, but rather to actively "recognize God's parental love in all events and be braced by their occurrence into an ever firmer determination to live joyously each day."<ref>Doctrine of Tenrikyo, Tenrikyo Church HQ, 61.</ref> In other words, Tenrikyo emphasizes the importance of maintaining a positive inner disposition, as opposed to a disposition easily swayed by external circumstance.<ref>Kisala, p.78.</ref>
"Three causalities"Edit
In addition, The Doctrine of Tenrikyo names Template:Nihongo that are believed to predetermine the founding of Tenrikyo's teachings. More precisely, these causalities are the fulfillment of the promise that God made to the models and instruments of creation, which was that "when the years equal to the number of their first born had elapsed, they would be returned to the Residence of Origin, the place of original conception, and would be adored by their posterity."<ref>The Doctrine of Tenrikyo, p.20.</ref> The "Causality of the Soul of Oyasama" denotes that Miki Nakayama had the soul of the original mother at creation (Izanami-no-Mikoto), who conceived, gave birth to, and nurtured humankind. The "Causality of the Residence" means that the Nakayama Residence, where Tenrikyo Church Headquarters stands, is the place that humankind was conceived. The "Causality of the Promised Time" indicates that October 26, 1838 – the day when God became openly revealed through Miki Nakayama – marked the time when the years equal to the number of first-born humans (900,099,999) had elapsed since the moment humankind was conceived.<ref>A Glossary of Tenrikyo Terms, p.436.</ref>
TextsEdit
ScripturesEdit
The Template:Nihongo of Tenrikyo are the Template:Transliteration, Template:Transliteration, and Template:Transliteration.
The Template:Nihongo3 is the most important Tenrikyo scripture. A 17-volume collection of 1,711 Template:Transliteration poems, the Template:Transliteration was composed by the foundress of Tenrikyo, Miki Nakayama, from 1869 to 1882.
The Template:Nihongo3 is the text of the Template:Nihongo, a religious ritual that has a central place in Tenrikyo.Template:Efn During the Service, the text to the Template:Transliteration is sung together with dance movements and musical accompaniment, all of which was composed and taught by Nakayama.
The Template:Nihongo3 is a written record of oral revelations given by Izo Iburi. The full scripture is published in seven volumes (plus an index in three volumes) and contains around 20,000 "divine directions" delivered between January 4, 1887 and June 9, 1907.<ref>Tenrikyo Overseas Department, trans. 2010. A Glossary of Tenrikyo Terms, p. 72. Note: This work presents an abridged translation of the Kaitei Tenrikyo jiten, compiled by the Oyasato Institute for the Study of Religion and published in 1997 by Tenrikyo Doyusha Publishing Company.</ref>
According to Shozen Nakayama, the second Template:Transliteration (the spiritual and administrative leader of Tenrikyo), the Template:Transliteration "reveal[s] the most important principles of the faith," the Mikagura-uta "come[s] alive through singing or as the accompaniment" to the Service, and the Osashizu "gives concrete precepts by which the followers should reflect on their own conduct."<ref>"The Various Forms of Verbal Evolution in Tenrikyo Doctrine" that was presented at the 10th Congress of the International Association for the History of Religions held in Marburg in 1960.</ref>
Supplemental texts to the scripturesEdit
The Template:Nihongo constitute three officially sanctioned texts which, along with the scriptures, are used to instruct students and adherents of Tenrikyo. They are required texts for students enrolling in Tenrikyo's seminary programs, such as the three-month Template:Nihongo.
The Doctrine of Tenrikyo is Tenrikyo's official doctrine, which explains the basic teachings of Tenrikyo. The Life of Oyasama, Foundress of Tenrikyo is Tenrikyo's official hagiography of Miki Nakayama. The Anecdotes of Oyasama, Foundress of Tenrikyo is an official authorized anthology of anecdotes about Nakayama that were passed down orally by her first followers and later written down and verified.
Other textsEdit
The kōki (こふき or 後紀) are manuscripts of creation narratives dictated by Nakayama Miki that are not part of the official canon of Tenrikyo scriptures. Today, they are rarely read and circulated. The Doroumi Kōki is one such kōki (古記); there are also various other kōki texts that were composed from 1881 up until Nakayama Miki's death in 1887.<ref name="Murakami explanation">Template:Cite book</ref>
OrganizationEdit
Template:See also Tenrikyo is subdivided into many different groups with common goals but differing functions. These range from the Template:Nihongo3, to disaster relief corps, medical staff and hospitals, universities, museums, libraries, and various schools.
Tenri Judo is renowned as a successful competition style of Judo that has produced many champions, while there are also other sporting and arts interest groups within Tenrikyo.
HistoryEdit
Template:See also Template:More citations needed section In Tenrikyo tradition, Nakayama Miki was chosen as the Shrine of God in 1838, after her son and husband began suffering from serious ailments. The family called a Buddhist monk to exorcise the spirit causing the ailments. When the monk temporarily left and asked Nakayama to take over, she was possessed by the One god (Tenri-O-no-Mikoto), who demanded that Nakayama be given to God as a shrine. Nakayama's husband gave in to this request three days later.
Nakayama's statements and revelations as Shrine of God were supplemented by Izo Iburi, one of her earliest followers, who developed a position of revelatory leadership as her deputy, answering questions from followers and giving "timely talks". His position, which is no longer held in Tenrikyo, was called Template:Transliteration. The revelatory transmissions of the Template:Transliteration were written down and collected in large, multi-volume works called Template:Transliteration. Following Izo's death, a woman called Template:Transliteration partially carried on this role for a while, although it appears that she did not have the actual title of Template:Transliteration. Since then, Tenrikyo itself has never had a Template:Transliteration, although some Tenrikyo splinter groups believe that the revelatory leadership passed from Iburi to their particular founder or foundress.
Nakayama's eldest son obtained a license to practice branch of Shinto, but did so against his mother's wishes. Tenrikyo was designated as one of the thirteen groups included in Sect Shinto between 1908 and 1945, due to the implementation of Heian policy under State Shinto.<ref>The Formation of Sect Shinto in Modernizing Japan Japanese Journal of Religious Studies 29/3-4, Inoue Nobutaka, pp. 406, 416–17</ref> During this time, Tenrikyo became the first new religion to do social work in Japan, opening an orphanage, a public nursery and a school for the blind.<ref>Isaku Kanzaki. "Present Day Shintoism". In Paul S. Meyer (ed.), The Japan Mission Year Book 1928. Tokyo: Japan Advertiser Press, 1928.</ref>
Although Tenrikyo is now completely separate from Shinto and Buddhism organizationally, it still shares many of the traditions of Japanese religious practice. For instance, many of the objects used in Tenrikyo religious services, such as Template:Transliteration and Template:Transliteration, were traditionally used in Japanese ritual, and the method of offering is also traditional.
TimelineEdit
- 1798, April 18 (lunar calendar) – Miki Nakayama was born.
- 1838, December 12 (October 26, lunar calendar) – God was revealed to Nakayama at the Mishima Shrine.
- 1854 – Nakayama begins to administer the Grant for Safe Childbirth, and thus begins to recruit her first followers.
- 1866 – First chapters of Template:Transliteration appear.
- 1887, January 26 (lunar calendar) – the death of Nakayama.
- 1908 – official recognition as one of the thirteen branches of Sect Shinto.
Religious servicesEdit
{{#invoke:Listen|main}} {{#invoke:Listen|main}} Tenrikyo utilises traditional musical instruments in its Template:Nihongo3, such as Template:Transliteration (wooden clappers), Template:Transliteration (cymbals), Template:Transliteration (small gong), Template:Transliteration (large drum), Template:Transliteration (shoulder drum), Template:Transliteration (bamboo flute), Template:Transliteration, Template:Transliteration, and Template:Transliteration. These are used to play music from the Template:Transliteration, a body of music, dances and songs created by Nakayama. Most of the world's foremost authorities on Template:Transliteration music (the ancient classical Shinto music of the imperial court of Japan) are also Tenrikyo followers, and Template:Transliteration music is actively promoted by Tenrikyo, although, strictly speaking, the Template:Transliteration and Template:Transliteration are separate musical forms.
The Template:Transliteration, Template:Transliteration, Template:Transliteration, Template:Transliteration, and Template:Transliteration were traditionally the men's instruments but are now acceptable for women to play. The Template:Transliteration, Template:Transliteration, and Template:Transliteration were traditionally women's instruments and, although not very popular, are now acceptable for men to play as well.
Daily servicesEdit
The Template:Transliteration ({{#invoke:Lang|lang}} or {{#invoke:Lang|lang}}) or daily service consists of the performance of the seated service and, optionally, the practice of a chapter or two of the 12 chapters of Template:Nihongo3 ({{#invoke:Lang|lang}} or {{#invoke:Lang|lang}}) or Template:Transliteration. The daily service is performed twice a day; once in the morning and then in the evening. The service times are adjusted according to the time of sunrise and sunset but may vary from church to church. Service times at the Jiba in Tenri City go by this time schedule and adjust in the changing of seasons.
Instruments used in the daily service are the Template:Transliteration, Template:Transliteration, Template:Transliteration, Template:Transliteration, and Template:Transliteration (a counter, to count the 21 times the first section is repeated). The Template:Transliteration is always played by the head minister of the church or mission station. If the head minister is not present, anyone may take their place.
The daily service does not need to be performed at a church. It can be done at any time and anywhere, so long as the practitioner faces the direction of the Jiba, or "home of the parent".
The purpose of the daily service, as taught by Nakayama, is to sweep away the Eight Mental Dusts of the mind.
Template:TransliterationEdit
Template:Transliteration ({{#invoke:Lang|lang}} or {{#invoke:Lang|lang}}) (Template:Lit) is a spontaneous action that is an expression of gratitude and joy for being allowed to "borrow" his or her body from God the Parent. Such an action ideally is done as an act of religious devotion out of a wish to help or bring joy to others, without any thought of compensation. Template:Transliteration can range from helping someone to just a simple smile to brighten another person's day. Examples of common Template:Transliteration activities that are encouraged include cleaning public bathrooms and parks among other such acts of community service. Doing the work that others want to do least are considered sincere in the eyes of God.
Template:Transliteration is a method of "sweeping" the "mental dusts" that accumulate in a person's mind. The "mental dusts" are referring to the Eight Mental Dusts. The official translations of these dusts are: Template:Nihongo, Template:Nihongo, Template:Nihongo, Template:Nihongo, Template:Nihongo, Template:Nihongo, Template:Nihongo, and Template:Nihongo.<ref>Mental Dusts Tenrikyo International Website</ref>
The Tenrikyo Young Men's Association and Tenrikyo Women's Association are Tenrikyo-based groups that perform group activities as public service. To participate in such groups may be considered Template:Transliteration.
Monthly servicesEdit
Template:Transliteration (月次祭) or the monthly service is a performance of the entire Template:Transliteration, the sacred songs of the service, which is the service for world salvation. Generally, mission headquarters and grand churches (churches with 100 or more others under them) have monthly services performed on the third Sunday of every month; other churches perform on any other Sunday of the month. The monthly service at the Jiba is performed on the 26th of every month, the day of the month in which Tenrikyo was first conceived – October 26, 1838.
Instruments used in the monthly service are all of those aforementioned. Performers also include dancers – three men and three women – and a singer. Performers wear traditional Template:Transliteration kimono, which may or may not be required depending on the church.
Divine Grant of Template:TransliterationEdit
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The Divine Grant of Template:Transliteration is a healing prayer in which one may attain through attending the nine Template:Nihongo lectures. When one receives the Divine Grant of Template:Transliteration, one is considered a Template:Nihongo3 ({{#invoke:Lang|lang}}). The Template:Transliteration is to be administered to those who are suffering from illness to request God's blessings for a recovery. However, recovery requires the sincere effort from both the recipient and the administrator of the Template:Transliteration to clean their minds of "mental dust." Only with pure minds then can the blessings be received by the recipient through the Template:Transliteration administering the Template:Transliteration. It is taught that when God accepts the sincerity of the person administering the Template:Transliteration and the sincerity of the person to whom it is being administered, a wondrous salvation will be bestowed. This is accomplished through having the recipient be aware of the mental dusts and the teachings of Tenrikyo to remedy their dusty minds.
Tenrikyo centers outside JapanEdit
In recent years Tenrikyo has spread outside Japan, with foreign branches centered primarily in Southeast Asia and the Americas.<ref>Britannica Kokusai Dai-Hyakkajiten entry for Tenrikyo.</ref> Tenrikyo maintains centers in:<ref name="Tenrikyo-access">{{#invoke:citation/CS1|citation |CitationClass=web }}</ref><ref name="Tenrikyo-access-jp">{{#invoke:citation/CS1|citation |CitationClass=web }}</ref>
- Argentina: Buenos Aires<ref>{{#invoke:citation/CS1|citation
|CitationClass=web }}</ref>
|CitationClass=web }}</ref>
- Brazil: Bauru,<ref>Igreja Tenrikyo</ref> Recife<ref>Igreja Tenrikyo Hoyo do Nordeste</ref>
- Canada: VancouverTemplate:Citation needed
- Republic of Congo: Brazzaville<ref name="Tenrikyo-access" /> (see French Wikipedia article)
- Colombia: Cali,<ref name="Tenrikyo-access" /> Bogotá, MedellínTemplate:Citation needed
- France: Paris,<ref>{{#invoke:citation/CS1|citation
|CitationClass=web }}</ref> Antony<ref name="Tenrikyo-access" />
- Hong Kong<ref name="Tenrikyo-access" />
- Kenya<ref name="sermon2019">{{#invoke:citation/CS1|citation
|CitationClass=web }}</ref>
- Mexico: Mexico City<ref>Asociación Religiosa Tenrikyo Template:Webarchive</ref>
- Philippines: Manila (in Makati)<ref>{{#invoke:citation/CS1|citation
|CitationClass=web }}</ref>
- Singapore<ref name="Tenrikyo-access" />
- South Korea: Gimhae<ref name="Tenrikyo-access" />
- Taiwan: Taipei<ref name="Tenrikyo-access" />
- Thailand: Bangkok<ref name="Tenrikyo-access" />
- United Kingdom: Leeds,Template:Citation needed London<ref>{{#invoke:citation/CS1|citation
|CitationClass=web }}</ref>
- United States: Los Angeles (US headquarters), Honolulu,<ref>{{#invoke:citation/CS1|citation
|CitationClass=web }}</ref> Seattle,<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref> New York City,<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref> San Francisco<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref>
Notable followersEdit
- Avram Davidson – American writer of speculative fiction and crime fiction
- Ayaka Hirahara – Japanese pop singer
- Naoki Matsuyo – Japanese association footballer
- Ronnie Nyogetsu Reishin Seldin – Japanese Template:Transliteration player
SchismsEdit
Below is a non-exhaustive list of religious movements and organizations that are derived from Tenrikyo.<ref name="Forbes"/><ref name="w880">{{#invoke:citation/CS1|citation |CitationClass=web }}</ref> They are considered to be heresies by the Tenrikyo Church Headquarters in Tenri.<ref name="Forbes">Template:Cite thesis</ref>
- Template:Nihongo, founded by Template:Nihongo, who claimed to have received a divine revalation in 1866
- Template:Nihongo, founded by Template:Nihongo in 1881
- Template:Nihongo, founded by Template:Nihongo in 1897 (who also founded the Template:Nihongo and claimed to have received divine revelations from 1894–1897)
- Template:Nihongo, also called Template:Nihongo, founded by former Tenrikyo follower Template:Nihongo. Ibaraki claimed to have received a divine revalation in 1911 and was expelled from Tenrikyo in 1918.
- Template:Nihongo, founded by Ōnishi Aijirō in 1913
- Template:Nihongo, founded by Ōnishi Tama in 1961
- Template:Nihongo, founded by Template:Nihongo in 1933
- Template:Nihongo, founded by Template:Nihongo in 1934
- Template:Nihongo, founded by Template:Nihongo in 1937
- Template:Nihongo, founded by Template:Nihongo and Template:Nihongo in 1936
- Template:Nihongo, founded by Template:Nihongo in 1942
- Template:Nihongo, founded by Template:Nihongo in 1944
- Template:Nihongo, founded by Template:Nihongo in 1934
- Template:Nihongo
- Template:Nihongo
Around the turn of the 20th century, Template:Nihongo (1863–1947) founded her own Tenrikyo-derived religion. Asahi Jinja (朝日神社) in Miki, Hyōgo is dedicated to Ide Kuniko.<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref>
Most Tenrikyo-derived religions, including Honmichi,<ref>Template:Cite book</ref> Honbushin, and Kami Ichijokyo,<ref>Template:Cite book</ref> consider the Ofudesaki and Mikagura-uta to be their primary sacred scriptures, and to some extent also the Osashizu. They also typically have their own additional doctrinal texts. These religions consider Nakayama Miki to be their spiritual founder but reject the authority of the Tenrikyo church in Tenri.<ref name="Forbes"/>
See alsoEdit
NotesEdit
ReferencesEdit
External linksEdit
Template:Sister project Template:Sister project
Template:Tenrikyo bottom Template:Sect Shinto Template:Japanese new religions Template:Authority control