|Until now, when there was illness, you turned to||ima made wa yamai to yue ba isha kusuri||いまゝでハ やまいとゆへば いしやくするり|
|doctors and medicine. Thought all of you have worried,||mina shinpai o shiritaru nare do||みなしんバいを したるなれども|
|From now on, I shall save you from any pains,||kore kara wa itami nayami mo dekimono mo||これからハ いたみなやみも てきものも|
|sufferings, or tumors by the Breath and the Hand Dance.||Iki Teodori de mina tasukeru de||いきてをどりで みなたすけるで|
|Though you have never known such salvation until now,||kono tasuke ima made shiranu koto naredo||このたすけ いまゝでしらぬ 事なれど|
|from now on, try it and see!||kore kara saki wa tameshi shite miyo||これからさきハ ためしゝてみよ|
|No matter how serious the illness may be,||dono yō na muzukashiki naru yamai demo||どのよふな むつかしきなる やまいでも|
|I shall save you by the truth of Breath.||shinjitsu naru no Iki de tasukeru||しんぢつなるの いきでたすける|
Alternate English translations
Until now when you fell ill, you immediately called in doctors and took medicine. Thus all of you have worried yourselves.
But henceforth, by means of the Iki,* the Grant of Breath, and the Teodori, the Grant of Hand Dance, I will save you all from any pains, sufferings or tumors.
Even though you have been ignorant of such salvation until now, henceforth try it!
However critically ill you may be, I will save you by means of the truly sincere Iki, the Grant of Breath.
Hitherto, disease naturally implied doctors and medicine. And all of you became worried unnecessarily about it.
But henceforth, whatever pains, illness or tumors may occur, through Iki and Teodori I shall save all of you.
Until now, you have been ignorant of this salvation. But, henceforth, you may test its validity.
No matter how severe your illness may be, I shall save you through the sincere Grant of Iki.
| This section contains translated material that has not yet been subjected to peer-review to check for accuracy and clarity. While the translator(s) have given their best effort to render Japanese text into English, we would like readers to keep in mind that the present translation may require further revising and refining. Any input to improve the present translation is greatly welcomed.|
Translator(s): Roy Forbes
6:105–108 *Note: Until now, illness was a cause for concern that immediately called for doctors or medicine. Yet because illness is Oyagami’s fundamental means to inform us of our misuse of the mind, when we become ill, we must calmly self-reflect, awaken to Oyagami’s inner heart, and replace our minds accordingly. Although our health may appear to have been mended (naosu: fixed corrected) through the help of medicine, the cause of the illness, which is the mind, has not been mended. At this rate, we will not be able to follow Oyagami’s intention and the Joyous Life in which all people’s minds have been purified will not come about. Because Oyagami’s true intention is to mend the minds of humanity, Oyagami’s guidance (o-shirase) is not merely limited to appearing on the body. It also appears in the form of a difficult situation (jijo no nayami). When we fully awaken to this truth and Oyagami accepts our mind of true sincerity, enables us to be saved from any illness or trouble (mijo jijo no nayami). So no matter how difficult a person’s illness—even a person whose condition is regarded by doctors as hopeless—he or she can receive the vivid blessings through the Sazuke of Breath and Hand Dance according to his or her mind alone. However, salvation from illness is just one process in which Oyagami’s intention is realized (actualized). While on one hand there no harm in using medicine, because Oyagami’s ultimate aim is for us to replace our minds, we must not neglect to ponder so that we may awaken to Oyagami’s inner heart and the fundamental cause and reason for our illness. Originally, even the art of medicine was something that Oyagami instructed humans in. Because medicines are ultimately a gift (o-atae) from Oyagami, one must fully consider the blessings of Oyagami when using them. Because of this, Oyasama never said that medical means were not necessary. That is because Oyagami’s intention is more broad and profound. We cannot follow Oyagami’s intention unless we set our eyes upon the fundamental spiritual instruction behind [each illness and trouble circumstance]. Oyagami painstakingly instructs us in the Divine Directions in the following manner so that we do not misunderstand this principle:
Sah, sah, there is not a single difficult thing, I do not say anything difficult. You must listen carefully. All the things that happen here and there happen because the human mind makes things difficult.
Sah, sah, I do not say anything difficult, do not say anything difficult. You must understand well. It is the human mind that makes this difficult. That is why such a thing happened at such a place.
There is nothing originally in the teachings that make the claim that doctors or medicine is not necessary. When those beyond the help of doctors are saved—once their help and medicines have been employed—you [turn around and] say to everyone the help of doctors and medicine is not necessary. Where did this come from? No one complains about saving people who are beyond medical help. The realization of being saved by God is just the beginning. Each of you are turning an easy path into a difficult path. To begin with, there is no teaching that says it is not necessary to see a doctor or take any medicine. In saving people given up as hopeless by doctors, who started saying it is not necessary to see a doctor or to take medicine? No one will say anything about saving a person given up as hopeless by doctors. Being saved by God is like the beginning of this path. You yourselves are making this easy-to-follow path difficult to follow. The idea that you do not need doctors or medication has never been part of this teaching. What I have been saying is that I will save even those who, despite having seen doctors and taken medicines, have been given up on. Who started to claim that doctors and medicines are unnecessary? Rather, if you say that you are trying to save those considered hopeless by doctors, no one would complain. Osashizu, July 7, 1890, 10:30 a.m. (Request based on previous direction)
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