Though the Mikagura-uta is similar to the Ofudesaki in that Oyasama wrote it Herself as one of the Scriptures, its significance is slightly different from that of the Ofudesaki. As I explained in the previous entry, the Ofudesaki was written so that, through repeated readings, we could settle God the Parent's intention in our minds without any errors and ensure that we would not forget it. Rather than instructing us in the teachings, Oyasama's primary purpose for teaching the Mikagura-uta was to provide the Songs to accompany the Service in an effort to complete the preparations for the Service.

Certainly, the Service itself enables us to savor the perfection that is the Joyous Life and its Songs clearly teach us how our minds ought be if we are to live the Joyous Life. Needless to say, the Mikagura-uta has such an importance that it is indispensable to us as one of the cornerstones of our faith.

The Mikagura-uta can be divided into two main parts. The first part includes the following three sections: "Ashiki o harote tasuke tamae, Tenri-O-no-Mikoto" (Sweeping away evils, please save us, Tenri-O-no-Mikoto) and the sections that begin with "Choto hanashi" (Just a word) and "Ashiki o harote tasuke sekikomu" (Sweeping away evils, hasten to save us). These three sections are the Songs for the Kagura Service. These sections are also the songs for the seated service at the church monthly services and the songs for the morning and evening services. We also sing these songs when we perform the service when worshiping on an individual basis.

The other part of the Mikagura-uta is the Songs for the Teodori (the Dance with Hand Movements) and consists of the Eight Verses of the Yorozuyo and the Twelve Songs, each song being composed in the form of a counting song that counts to ten.

Oyasama gave utmost consideration in composing the Twelve Songs. Being in the form of counting songs, they are easy for us to remember and become familiar with. They also present God the Parent's intention in a clear, understandable manner. Further, singing and dancing the Teodori in an extremely cheerful manner enables us to become joyous from the bottom of our hearts. Although the fifty years of Oyasama's Divine Model may be seen as a succession of indescribable hardships, not a hint of these hardships can be felt in these songs. However difficult our situation may be, the joy of faith that allows us to live joyously and spiritedly springs forth from the Mikagura-uta.

Oyasama taught the Mikagura-uta between 1866 and 1882, teaching the original form of the first section, "Ashiki harai" (Sweep away evils) in the fall of 1866 and the present form of the third section, "Ichiretsu sumashite Kanrodai" (All mankind equally purified, the Kanrodai) in 1882. Oyasama taught the Twelve Songs in 1867 and "Choto hanashi. . ." (Just a word) along with the "Eight Verses of the Yorozuyo" in the year 1870.