Tenri-O-no-Mikoto is the name of the Cosmos and Source of all things. Oyasama divided the Cosmic Providence into ten aspects, each so precious and awe-inspiring that they were all deemed to deserve a sacred name to call them by.
These ten aspects are as follows:
(1) The aspect of the Cosmic Providence responsible for eyes and fluids in the human body and water in the world was deemed worthy of the sacred name Kunitokotachi-no-Mikoto. This aspect of the Cosmic Providence is expressed in the heavens as the Moon.
(2) The aspect of the Cosmic Providence responsible for warmth in the human body and fire in the world was deemed worthy of the sacred name Omotari-no-Mikoto. This aspect of the Cosmic Providence is expressed in the heavens as the Sun.
Together, Kunitokotachi-no-Mikoto and Omotari-no-Mikoto comprise the two main aspects of the Cosmic Providence and are jointly referred to in the Ofudesaki as “Tsuki-Hi,” meaning Moon-Sun or Cosmic Space-Time. The remaining eight aspects have been referred to Tsuki-Hi’s “instruments” (Ofudesaki 6:50).
(3) The aspect of the Cosmic Providence overseeing the female primary instrument, skin and joining in the human body, and joining in all forms in the world, including money and marriage proposals, was deemed worthy of the sacred name Kunisazuchi-no-Mikoto.
(4) The aspect of the Cosmic Providence overseeing the male primary instrument, bones and support in the human body, and support in all phenomena in the world that stand on the ground, including crops, plants, and trees, was deemed worthy of the sacred name Tsukiyomi-no-Mikoto.
(5) The aspect of the Cosmic Providence responsible for the functions of drinking, eating, and elimination in the human body and the rise and fall of moisture in the world was deemed worthy of the sacred name Kumoyomi-no-Mikoto.
(6) The aspect of the Cosmic Providence responsible for the functions of breathing and speaking in the human body and wind in the world was deemed worthy of the sacred name Kashikone-no-Mikoto.
(7) The aspect of the Cosmic Providence responsible for the workings that cut the physical ties between a mother and her child at childbirth, the workings that cut the breath at a person’s passing away for rebirth, and the workings in the world that cut in general, including the splitting of seeds before they sprout, was deemed worthy of the sacred name Taishokuten-no-Mikoto.
(8) The aspect of the Cosmic Providence responsible for the workings that help draw out the child from her mother’s womb at childbirth and the workings that draw out phenomena in the world in general, including the growth of crops, was deemed worthy of the sacred name Otonobe-no-Mikoto.
At childbirth, Taishokuten-no-Mikoto provides the workings that cut the physical ties between mother and child, Otonobe-no-Mikoto provides the workings that draw out the child from her mother at birth, and Kunisazuchi-no-Mikoto provides the workings that allow the mother to return to the physical state she had before the onset of pregnancy.
(9) The aspect representing the archetype of man and seeds was deemed worthy of the sacred name Izanagi-no-Mikoto.
(10) The aspect representing the archetype of woman and seedbeds was deemed worthy of the sacred name Izanami-no-Mikoto.
We were given ten fingers to symbolize our indebtedness to each aspect of the Cosmic Providence. We clasp our hands and intone “Namu Tenri-O-no-Mikoto,” to express our appreciation for the Cosmic Providence. Even adherents of other faiths are paying their respects to Cosmic Space-Time when they clasp their palms, clap, or raise their hands in prayer.
*Note: this list is meant to supplement the existing list and explanations of the ten aspects of God’s complete providence, not necessarily replace it per se. Click here for the conventional list and explanations.
References
- Shinja no shiori 15–9
- Okagura-uta 281