PDF file: 20210404_Grand Spring Service_Who did Meishu-sama revere_Masaaki-sama

 

Hello everyone.

When Meishu-sama spoke about the birth of the Messiah, he said of himself that he was “a newborn baby.” This is an unusual expression for him to say, isn’t it?

When we, myself included, hear these words, I’m sure we have a vague idea about what it means, such as “Meishu-sama was born anew; He became a newborn baby.” But when I think about it more, I wonder what he meant exactly by saying that he was “a newborn baby.”

Meishu-sama was 71 years old when he said that he was “a newborn baby.” So where did the Meishu-sama who was alive up until then go? It’s not like he split into two personalities where within him were the “newborn baby” and also the Meishu-sama who lived up until then, right?

Here is what I think. Meishu-sama offered to God his own life that he had lived until then, and God received it. God then granted Meishu-sama a new life.

This would mean that the Meishu-sama who lived up until then died, so to speak.

Kyoshu-sama says to “surrender your life, consciousness and soul to God.” I believe Meishu-sama did just that when he was born anew as the Messiah.

You may be thinking that’s not true—Meishu-sama is special! But Meishu-sama says in one of his hymns:

“O God, / I surrender my body and soul to You, / And single-mindedly devote myself / To the divine work of salvation.”

He says that he will surrender his body and soul to God and will single-mindedly devote his existence to God’s work of saving the world.

To us, this may simply sound like a lovely hymn. But actually, the content is serious. Meishu-sama was surrendering his body and soul to God as he advanced divine work.

And this hymn was written during the initial stages, around 1936. Meishu-sama advanced divine work with that thought in mind, all the way from the beginning, and made his ascension in 1955. But I believe that in his final years, at the very end, he was given his final trial from God. God posed the following to Meishu-sama, “You said before that you surrendered your body and soul to Me, right? You believe that you live in My eternal life, right? So, have you overcome death?”

And so God gave to Meishu-sama the purification of a brain hemorrhage. If severe, it is an illness that can take someone’s life. When Meishu-sama received the brain hemorrhage, I believe that somewhere in his heart he thought he might die.

At that moment, Meishu-sama thought, “Thinking I might die means I thought my life was my own. If I were living in the eternal life of God, death should not exist—I hadn’t been thinking about this. I said I would surrender my body and soul—my life—but actually, I had made it my own!” With that, Meishu-sama must have deeply repented.

After this purification, he repeatedly said to those close to him, “From now on, apology will not be enough—you need to repent.” And that is because Meishu-sama himself must have strongly felt at that time, “I made my life my own. I must repent. God, I am truly remorseful.”

Now, in 1936, Meishu-sama said he would “surrender body and soul.” In 1954, when he received the purification of the brain hemorrhage, he must have thought, “This life is, without a doubt, Your life, God,” and once again, offered his own life to God. God saw Meishu-sama’s heart and his posture and said, “Yes, that’s it. I will receive it.” As such, He received Meishu-sama’s life.

This truly is a grave matter. That is to say, ordinarily, when you say you’re going to return your life to God and God receives it, that’s the end of it. It means you’re going to die.

We may think it is an easy thing to say, “I surrender my life, consciousness and soul to You, O God.” But if you actually voice out these words and if God really receives your life, then you will be dead in an instant. If God really receives your life, you will no longer exist. Have you ever thought like this before?

So God received Meishu-sama’s life, meaning just before Meishu-sama was born anew, he died once. Even though he did not die physically, he died once.

God, then, granted a new life, His eternal life, to Meishu-sama, and Meishu-sama received this entirely new life.

And what a surprise! This life was not without a name. It had the name Messiah.

That is why Meishu-sama needed to say, “I was born anew as the Messiah” or “the Messiah was born,” because the new life he received had a name.

Life is one, for sure. There is only one life. There is only the eternal life of God. So the life of Meishu-sama before he was born anew and the life after that are not different; they are the same life of God. But then, why did Meishu-sama say, “I was born anew” or “I am a newborn baby”?

Isn’t it because the life that he received when he was born anew felt completely different from the life he had before?

So “a newborn baby” means that Meishu-sama revived and became the Meishu-sama who lived in an entirely new life.

 

Breath is intricately linked with life.

If our breathing stops, we die. So, life and breath are one, aren’t they?

Now, if Meishu-sama became “a newborn baby,” it means that the life he led until then had ended, and now he was living in an entirely new life, right? If so, his breathing, too, must have become an entirely new one, wouldn’t you say? He received a breath that was different from the one he had had before.

Moreover, when born anew, Meishu-sama said that “It was different from reincarnation.” If Meishu-sama was born anew through reincarnation, that means that the same life was continuing, that is, his breathing was the continuation from the life before. But Meishu-sama didn’t say he reincarnated. Rather, he said, “It was different from reincarnation.” This means that when he was born anew, he was given the breath of the completely new and eternal life. What else could it mean?

Newborn babies give out a cry, don’t they? So when Meishu-sama said that he was “a newborn baby” at the time of the birth of the Messiah, that means Meishu-sama gave out a cry in an entirely new breath, right? And he is breathing that breath still now.

We say things like “Oh, it is wonderful that Meishu-sama is alive within me” without giving it much thought. But let me tell you that if Meishu-sama is really alive within us, it means that Meishu-sama is breathing within us, right now.

If Meishu-sama is alive within us, he is breathing within us—who can deny this? No one can ever deny this, don’t you think?

When Meishu-sama died in 1955, the year after he was born anew as the Messiah, did his breathing stop? No, it did not. It is continuing even after his death. It is this breath, this entirely new breath of Meishu-sama, that exists within us.

We are now breathing, right? But this breath will come to an end in just a few years or a few decades when we die. We say things like “I am practicing this breathing method,” but if this breath stops, that’s it, isn’t it? We are dead, and that’s the end of story.

But if Meishu-sama is really alive within us and breathing, don’t we need to wish to be one with that breathing of Meishu-sama?

Our breath is a mortal, dying breath.

But the breath of Meishu-sama is an entirely new breath.

Kyoshu-sama read aloud in the Opening Prayer today, too, “The breath of life that comes from the resurrection.” It is this reviving breath of life that Meishu-sama is breathing within us.

If so, wouldn’t you want to join your breathing with Meishu-sama’s breathing? Wouldn’t you want to become one with his breathing? Rather than making an effort to breathe on our own, don’t you think that receiving the power in Meishu-sama’s reviving breath would rejuvenate us so much more?

I think you now clearly know that it is better to be one with the breathing of Meishu-sama. But actually, it is the existence within Meishu-sama whose breathing we must truly become one with. This is the most important point we have to understand.

What do I mean by that? Let’s look at some of Meishu-sama’s hymns.

“O Lord of light! / After I encountered you and decided to revere you, / I realized that I had been heading toward the edge of a cliff for a fall.”

He says he realized he was heading toward the edge of a cliff for a fall after he decided to revere this Lord of light.

Meishu-sama was revering this being called the Lord of light!

“As I look up at your face / Every morning and evening, / My worries disappear!”

This hymn is saying that every morning and evening, when he looked up at this being’s face, Meishu-sama’s worries disappeared.

“You, the Savior! / Every time I hear your voice, / My body and soul rejuvenate and regain strength. / How precious is your voice!”

Meishu-sama was listening to someone’s voice. There was someone who was talking to Meishu-sama.

And here, notice how Meishu-sama was addressing this someone, this “you,” as “the Savior.” We often have an argument as to who the Savior is, don’t we? Is it Meishu-sama? Or is it Jesus? But the Savior was within Meishu-sama. Meishu-sama was addressing this Savior as “you”!

And finally, one last hymn,

“O how divine and wondrous you look. / I am holding back my tears of joy.”

There was someone within Meishu-sama, and Meishu-sama called that someone “you.” Meishu-sama was holding back his tears of joy because that someone, that “you,” looked so divine. Meishu-sama was revering this someone, this Lord of light. There was someone within Meishu-sama!

We might be wondering who in the world is the Lord of light, but at the very least, with boldness, let us wish to meet the Lord of light that Meishu-sama was revering and to hear his voice. For this Lord of light was within Meishu-sama.

And to sum it all up, Meishu-sama said that this Lord of light was Kannon. But as you all know, in the end, once revealed, behind Kannon’s mask was Messiah. So within Meishu-sama was the existence of Messiah, isn’t that right?

Of course, the existence of Messiah is one with Meishu-sama. But since Meishu-sama was revering this being, it means that this Messiah was a separate existence from Meishu-sama, sure enough.

Jesus, too. He is called Jesus, but he is also known as Jesus Christ. Within Jesus is the existence of Christ, right?

Messiah, which is one with Meishu-sama, and Christ, which is one with Jesus—this being, this Lord of light that is called Messiah or Christ, is also within us!

When we say, “In the name of Messiah, which is one with Meishu-sama,” you may take this existence of “Messiah” simply as a word. But in the hymn, Meishu-sama refers to this someone as a familiar “you” and with great emotion, as if addressing a loved one. And Meishu-sama is listening to his voice. It is this someone who is within us too.

So when we breathe, we should wish for this: “I want to be one with the breathing of the Messiah, the Lord of light!”

In other words, we can say, “I breathe in the name of Messiah, which is one with Meishu-sama.”

Now, we have to consider one more thing, for there are other beings who live within us.

Who are they? As we say each and every one of us is the sum total of our numerous ancestors, within us live our ancestors too.

I think we understand this phrase “We are the sum total of our numerous ancestors” very vaguely, but if our ancestors really live within us, it actually means that our ancestors are breathing within us, right?

Has any of your ancestors been revived and born anew? I don’t think so. That means even though our ancestors are not dead, their breath is weak and lifeless. They are breathing with this weak and lifeless breath within us.

That’s why we have to breathe with the following thought: “Within me, the Messiah, the Lord of light, is breathing. His reviving breath is within me. I wish to impart this reviving breath to all the ancestors within me whose breathing is weak and lifeless.” If you breathe with this kind of thought, you’ll never know what’s going to happen. Something miraculous might happen to you.

Since we are “the sum total of our numerous ancestors,” if the ancestors within us were weak and lifeless, this would have to manifest as our health or mental issues, wouldn’t you say?

But if these ancestors who are within us can be revived and reinvigorated through coming in contact with the reviving breath of the Messiah, we, too, will be revived and reinvigorated. For we are “the sum total of our numerous ancestors.” Our health issues may be resolved. Our mental problems may disappear.

When we say, “Kyoshu-sama says that our ancestors live within us, so although my father, mother, grandfather and grandmother are no longer with me here on earth, they all live within me,” we say it as a kind of comfort to ourselves. And actually, this kind of thing is said in the world too, isn’t it?

But this isn’t what Kyoshu-sama is talking about. He is not saying this to be of comfort to you. When he says “Our ancestors live within us,” he actually means that we have the responsibility to share with them the breath of life.

Within us, there are many whose breath is weak and dying. It is this dying breath that brings all the disharmony to our mind and body.

Actually, this inharmonious state of our mind and body is manifested for the sake of salvation. So, if we are able to impart the reviving breath—the breath that Meishu-sama received from God when he was born anew and became a newborn baby—to those who are dying within us, and if they are able to be revived and reinvigorated through receiving that breath, we who are the sum total of our numerous ancestors will be reinvigorated too, isn’t that right?

So I say: breathe. Breathe with the following thought: “I receive the reviving breath of the Messiah, who is one with Meishu-sama. God, may You impart Your reviving breath to all those who are within me, to all those whose breathing is weak and dying.”

If you breathe with this thought, something miraculous could really happen.

Right now, you may be experiencing some kind of trouble. But if you breathe, seriously believing in the reviving breath within you, this trouble could be resolved in an instant, just like that. This is not something impossible. This kind of thing could really happen.

 

In this way, even our breathing, which we do unconsciously, must be used for God’s salvation.

In one of Meishu-sama’s hymns, he writes:

“Who is the person whose deeds, heart and words are beautiful? / It is none other than the heavenly being who lives in heaven.”

Until now, didn’t we think this meant “In order to become a wonderful existence, we have to do many good deeds. Our hearts must be beautiful. Our words must be beautiful”?

But this “heavenly being who lives in heaven” is the Lord of light that exists within us. This Lord of light, this complete being whose deeds are beautiful, whose heart is pure and whose words are beautiful, exists within us!

To be sure, it is not necessary to deny effort in itself—to try and become better. But with that, this Lord of light will never manifest. We want for this Lord of light to manifest, don’t we? We want not for us, but rather, we want for this being to manifest, right?

It is in this hymn:

“O God! / When I realized how weak human power is, / Then began Your living soul to rest on my heart!”

If we are able to say, “I could not make my deeds, my heart nor my words beautiful with my own strength,” “I want not myself but the Lord of light to come forth,” and “I want this heavenly being within me, this complete being who is brimming with beauty and light, to manifest,” it would not only be for our sake but for the sake of the various people we come in contact with.

For example, when you are about to speak to somebody, instead of thinking you have to say good things, use beautiful words or do something good, think, “I would like the Lord of light within me to come forth.”

Today, after this, “God, Please Make Use of Me” will be sung. In our daily lives, we can think, “Please make use of me so that Your words manifest, not mine,” “I would like to be of use to the Lord of light.” I want you to know that this way of living is so much better.

We say Lord of light, but ultimately, this being is God. So if this being can manifest itself through us, just a simple greeting to someone like “Hello” or “Good morning” will have an impact. Just a simple greeting could have the power to heal someone who heard it. Do you think this kind of thing does not happen? Of course, it does! God can do anything, can’t He? He is all-powerful, isn’t He?

But remember: we only came to know this Lord of light through Meishu-sama. So from our position, it would be orderly and correct for us to say, “Lord of light, which is one with Meishu-sama, or Messiah, which is one with Meishu-sama, I would like to be of use to you.”

Naturally, if the Lord of light manifests, the world will become that of light. We have the mission to serve this Lord of light and to make efforts for this being to manifest.

Actually, even though the Lord of light has always been within us, we have been saying for a long time that we don’t need him. We have been saying, “I want me to shine,” “I want to be in the spotlight,” “I want to be in control,” “I want my character and deeds to be commended.”

But the Lord of light has never given up on us. He has been within us always, waiting for us to turn our hearts to him, always. “I am here. I will never abandon you, you know that?” This is what he has been saying to us. This is what the Lord of light has been saying to us.

So let us truly repent for neglecting this being. And as this Lord of light is within us twenty-four seven, endlessly breathing, let us go forward in our daily lives doing everything together with this being.

Wherever we go, whatever we do, let us wish, “May the Lord of light manifest through me.” And when we breathe, let us always think, “I will join my breath to the Lord of light’s breath and wish for those whose breathing is weak and lifeless to be revived.”

In this way, together, let us serve the Lord of light.

Thank you.

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