Within Tenrikyo, the “joyous life” (yōki-gurashi / yokigurashi) is understood as the ideal mode of existence intended by God the Parent, a life grounded in gratitude, mutual care, and the purification of the heart. Human existence, the body, and the world are regarded as gifts sustained by divine providence, and recognizing this dependence naturally gives rise to a deep sense of appreciation. Joy, in this view, is not a fleeting emotion but a stable, bright disposition of mind that remains oriented toward gratitude even amid hardship. It is closely tied to harmonious relationships, in which people live as brothers and sisters under divine parenthood, supporting one another rather than pursuing purely self-centered aims. The “dusts of the mind” such as greed, anger, arrogance, miserliness, hatred, self-love, grudge-bearing, and love of falsehood are seen as obscuring this innate joy, and spiritual life consists in continually “sweeping” these away. Difficulties and illness are interpreted as occasions for reflection and correction of the heart, opportunities to deepen gratitude rather than reasons for resentment. Thus, the joyous life is both an inner transformation and a social ideal, envisioning a world where all live cheerfully, without conflict, in mutual support.

The practice of this joyous life unfolds through a combination of inner attitude and concrete religious action. On the inner level, practitioners strive to replace complaint with gratitude, to watch the movements of the mind, and to cultivate a cheerful heart even in trying circumstances. This interior work is complemented by selfless service: hinokishin, or voluntary acts offered without expectation of reward, such as helping others, cleaning shared spaces, and contributing to the welfare of the community. Mutual help and salvation work—assisting the sick, troubled, or distressed through care, counsel, and prayer—are understood as direct expressions of living for others and sharing joy. Ritual life also plays a central role: participation in the Service (Tsutome), including the Kagura service and associated musical worship, as well as daily prayers at home and church, nurtures awareness of divine providence and aligns the heart with God’s intention. Study of Tenrikyo’s scriptures and teachings, along with engagement in church communities, festivals, and pilgrimages, provides a continual framework for self-reflection and for embodying harmonious, family-like relations. In this way, the joyous life is not an abstract ideal but a pattern of daily conduct, worship, and mutual assistance that gradually shapes both individual character and communal life.