Kiitsu Kyōkai
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| “In the university of life there is no graduation”—Imaoka Shin’ichirō (1881-1988) |
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Kiitsu Kyōkai (帰一教會) literally means, “Unity Fellowship” or “Gathering,” and this relatively new, internationally supported project which started in February 2024 sprang from out of the Cambridge Unitarian community’s exploration of the possibilities for creating a creative, inquiring, free and liberative religion/spirituality (jiyū shūkyō) suitable for our modern age that draws on the practices and insights of the Japanese “Yuniterian” (sic) tradition, especially as they were presented and developed by the important twentieth-century advocate of jiyū shūkyō, educator and interfaith pioneer, Imaoka Shin’ichirō-sensei (1881-1988).
After a brief informal welcome, our meetings begin with twenty minutes of Seiza Meditation (instruction is always provided for first-time attenders) and this is followed by a short presentation from one of those attending on some aspect of jiyū shūkyō they have noticed in their own life. The remainder of the meeting consists of a shared, open and free flowing conversation on the general subject of the day. You can gain a sense of what a meeting is like from the following “order of service”.
Click this link to download a pdf copy of the Order of Service
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On the first and third Thursdays of each month, the meeting will be held between 7:30-9:00pm UK time.
On the second and fourth Thursdays of each month, the meeting will be held between 10:30am-12:00 midday UK time.
NB. There will be no meetings on any fifth Thursday.
Here is the stable Zoom link for both morning and evening meetings:
“Kiitsu Kyōkai” — Thursday Seiza Meditation & Conversation Meetings
https://us06web.zoom.us/j/85775868333?pwd=LEuyKnfbRJORbqsuzkhsonHui4ttwA.1
Meeting ID: 857 7586 8333
Passcode: 970614
A short period of
Seiza Meditation (Quiet Sitting)
[see video and links at the end of this post]
Lighting of a candle
Opening words
Mindful
of truth ever exceeding our knowledge, and community ever exceeding our
practice, reverently we meet together, beginning with ourselves as we
are, to share the strength of integrity and the heritage of the spirit,
in the unending quest for wisdom and love.
A short reading and/or talk
Music (optional)
A time of conversation
A moment of silence ended with the following words (said together):
We
receive fragments of holiness, glimpses of eternity, brief moments of
insight. Let us gather them up for the precious gifts that they are and,
renewed by their grace, begin to walk a path that is safer than the
known way.
Closing words by Imaoka Shin'ichirō:
May
we all be persistent in a free, creative, and universal faith, and go
forward for the purpose of realizing
the Kingdom of God, or Pure Land
of Buddha,
that is nothing but the Ideal Community. Amen.
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The Purpose of Tokyo Kiitsu Kyōkai (1950)
Imaoka Shin’ichirō
Imaoka Shin’ichirō
The precise date of the founding of the Tokyo Kiitsu Kyōkai is difficult to determine. The first Sunday meeting was held in the October of Shōwa 23 (1948), but it did not suddenly come into existence at that time. Since then, nearly two years have passed, yet there are still some aspects about it that remain unclear. Therefore, it is difficult to provide a simple explanation of its character, but as one of the individuals involved, I would like to attempt a brief explanation based on my perspective.
Firstly, the name 帰一 (Kiitsu) is translated into English as “Unity,” and it does not exclude the meaning of “Unitarian” (ユニテリアン). However, it’s clear that it’s not “Unitarian” in opposition to “Trinitarian” (トリニテリアン). Recent Unitarian movements in the United States have undergone significant changes, becoming not only a kind of liberal Christianity (自由基督教) but also a movement beyond Christianity (超基督教). In that sense, I believe our Kiitsu Kyōkai [i.e. Unity Fellowship] can also be considered Unitarian.
The Unitarian movement (ユニテリアン運動) in Japan had been quite active during the Meiji and Taisho eras but, due to various circumstances, it gradually declined although it didn’t completely vanish. To be precise, it can be said that the movement still continues today, albeit weakly. As one of the remaining participants in this movement, I strongly feel this to be the case. Therefore, when I established the Kiitsu Kyōkai, my primary consideration was the revival of the Unitarian movement. However, I thought that a mere revival, that is, a mere reproduction of the old Unitarian Church ( ユニテリアン教会), would be meaningless. Instead, I sought to establish the Kiitsu Kyōkai as a continuation of the former Unitarian Church but one that had undergone a profound transformation. In other words, I believed that the Kiitsu Kyōkai should be something more than just another Christian denomination (一派). To put it another way, it asserts a free, pure, non-denominational religion (自由純粋な超宗派的宗教) that is non-sectarian (超宗派), which goes beyond denominational bounds and takes a step further than just being a liberal/free Christianity (自由基督教) in contrast to orthodox Christianity (正統基督教). However, when I mention going beyond denominational bounds, I realise this might be criticised as being an abstract, idealistic notion without any real substance. If the Kiitsu Kyōkai were to become something like that, it would be contrary to our expectations. But when we speak of trans-denominationalism (超宗派), we simply mean that we do not confine ourselves to established traditions such Buddhism or Christianity. As we see it, it’s not that Buddhism or Christianity exists first and then we come into being, but rather that we first exist, and then Buddhism and Christianity follow. Hence, our religion shouldn’t be a ready-made (レディー・メード) Buddhism or Christianity, but a made-to-order (メード・ツ・オーダー) religion that truly responds to our needs. A religion assembled by gathering the best aspects of all faiths may also be called trans-denominational, but such a ready-made religion is absolutely not our religion. So, the trans-denominational religion we envision is the complete opposite of an abstract conceptual one; rather, it represents the most personal, real, and tangible form of faith. And if the religion that best meets our personal needs happens to be Buddhism, then naturally we shall become Buddhists; if it happens to be Christianity, then naturally we shall become Christians. However, there are many people in the world who cannot find fulfilment in ready-made, established religions. Ultimately, our advocacy of trans-denominationalism is not about rejecting established religions, but rather stems solely from the desire to remain true to our own genuine needs with no ulterior motive. In other words, it’s the same as when Shinran Shonin said that “Amida’s vow is for me alone.”
However, there might be some who worry that if each person’s religion becomes so diverse, it will become impossible to organise a religious community. But such concerns are groundless. Just as a true cooperative community (真の共同社会) can be organised only by the gathering of individuals with distinct personalities and characters, a true church can be organised only by those who truly possess a personal and autonomous faith.
Therefore, although we speak of trans-denominationalism, in reality, we do not absolutely transcend all denominations. Strictly speaking, we end up forming a new denomination that is itself trans-denominational. However, the nature of this denomination certainly differs greatly from the usual sense of the word “denomination” (宗派).
To be truly individualistic and free, and at the same time being truly collective and social is, in other words, to be democratic (民主主義的). And this democracy must be consistent, not only in terms of spiritual content (仰内容) but also in terms of church governance (教会政治). Therefore, we advocate for “congregationalism” (会衆主義) and “layperson-ism” (平教徒主義). Worship (礼拝) and preaching (説教) are entrusted to willing members of the congregation. Consequently, at our Sunday gatherings (日曜の集会), it is not necessarily the case that we will hear a great preacher’s eloquent sermon every time. Nevertheless, we believe that the church does not belong to the pastor but to its members and, therefore, we highly value the mutual encouragement and cooperation of all members. In this respect, one might say our church is in the style of the Quakers (クエーカー).
Another significant aspect of our religion being democratic is our assertion that salvation (救) is both personal and social at the same time. This does not mean that a society is saved only when saved individuals gather together; rather, individual salvation and collective salvation are inseparably linked. I want to say that until all living beings attain Buddhahood, Hōzō Bosatsu (法蔵菩薩) cannot himself attain Buddhahood. Therefore, in a sense, Hōzō Bosatsu has not yet attained Buddhahood even now. Hōzō Bosatsu can never attain Buddhahood just for himself; his attainment of Buddhahood is simultaneous with that of all sentient beings. I believe this is also the meaning behind the Catholic Church’s claim that there is no salvation outside the Church. In this respect, I deeply resonate with the Community Church Movement (コミュニティーチャーチ運動) in the United States, initiated by Dr. J. H. Holmes. For this very reason, before we named our church Kiitsu Kyōkai, we called it for a time the “Community Church of Tokyo” (東京市民教会 lit. “Tokyo Citizens Church”).
When considering matters in this way, one finds great significance in the fact that during the Meiji and Taishō periods, the central figure of the Unitarian movement (ユニテリアン運動) in Japan, Abe Isoo-shi (安部磯雄氏), was a leader of the social movement (社会運動) in Japan. Similarly, it is meaningful that Suzuki Bunji-shi (鈴木文治氏), while serving as the secretary of the Japan Unitarian Association (日本ユニテリアン協会), initiated the labour union movement (労働組合運動), and that both Nagai Ryūtarō-shi (永井柳太郎氏) and Uchizaki Sakusaburō-shi (内崎作三郎氏), who both studied at the Unitarian seminary (ユニテリアン神学校) in Oxford, subsequently made significant strides in Japanese politics. However, if one were to point out a weakness in the Unitarian movement of these predecessors, it might be said that it became too political and social, to the extent that its purely religious character (宗教プロパー) was somewhat diluted. Fundamentally, the Unitarian movement of the Meiji and Taisho eras had more significance within the religious world (宗教界) as an enlightenment movement (啓蒙運動) rather than as a purely religious movement (宗教運動). That said, even today, an enlightenment movement remains necessary. It is greatly needed to eliminate superstition (迷の打破), to harmonise science and religion (科学と宗教との調和), and to promote cultural and peace movements (文化運動平和運動の促進). However, the aspiration of our Kiitsu Kyōkai is to go beyond this and to cultivate a motivating force (原動力) for solving all issues, whether cultural, political, economic, or social, by adhering fully to a free (自由), pure (純粋), democratic (民主的), and universal (普遍的) religious faith (宗教的仰). While we deeply respect intellect (知性を重んずる), it would be entirely wrong for our kyōkai/church (教会), as a religious community (宗教団体), to become merely a forum for intellectual debate (インテリの討論会場). Our kyōkai/church should be a microcosm of an ideal society (理想社会の縮図). It must embrace scholars and the uneducated, business people, labourers, civil servants, students, men, women, the elderly, and the young. My earnest hope is that from among our members, there may emerge people like Prince Shōtoku (聖徳太子) or [Albert] Schweitzer.
(Showa 25 [1950], September, “Creation” [創造], Issue No. 1 — draft trans. Andrew James Brown)
A biography and some of Imaoka sensei’s writings can be downloaded freely at:
http://andrewjbrown.blogspot.com/p/free-religion.html
http://andrewjbrown.blogspot.com/p/free-religion.html
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My Principles of Living (revised) (August 1973)
Imaoka Shin’ichirō
Imaoka Shin’ichirō
“My Principles of Living” consisting of seven articles was first formulated in February of Showa 40 (1965) as my personal statement of faith. However, over time, and with the support and feedback from the members of Tokyo Kiitsu Kyokai (帰一教会 or 帰一教會 “Unity Fellowship” or “Unitarian Church”) and others, it became a practice for the congregation to recite it together at Sunday gatherings, a custom that has continued to the present day. However, since then, I have increasingly felt the need to declare reverence (倍仰) toward nature (自然) as the fundamental source of human existence and the root of life (人間存在の根底、生命の根源). Therefore, a new article has been added after the fourth article in the revised version below, resulting in a total of eight articles. The concept of “freedom” in free-religion (自由宗教) fundamentally refers to inner personal freedom (個人の内的自由) and places the highest value on it. Therefore, these principles of living do not in any way impose constraints on members. However, I hope that they may serve as a reference for those who wish to create their own principles of living (生活条). In this spirit, I would like to invite not only feedback on the new fifth article but also careful consideration and critique of them all.
1. I place trust/have faith in myself (私は自己を信ずる). I become aware of my own subjectivity (主体性) and creativity (創造 性), and feel the worth of living in life (生きがい). Subjectivity (主体性) and creativity (創造性) can also be expressed as personality (人格), divinity (神性), and Buddha-nature (仏性).
2. I place trust/have faith in my neighbour (私は隣人を信ずる). A neighbour is oneself (自己) as a neighbour. If I place trust/have faith in myself, I inevitably have faith in my neighbour.
3. I place trust/have faith in a cooperative society (私は共同社会を信ずる). Both oneself and a neighbour, while each possessing a unique personality (特異な個性), are not things that exist in isolation (孤立独存). Because of this uniqueness, a true interdependence (真の相互依存), true solidarity (真の連帯性), and true human love (真の人間愛) are established, and therein a cooperative society (共同社会) is realised.
4. I place trust/have faith in the trinity of self, neighbour, and cooperative society (私は自己・隣人・共同社会の三位一体を信ずる). The self, neighbour, and cooperative society, while each having a unique personality (特異な個性), are entirely one. Therefore, there’s no differentiation of precedence or of superiority or inferiority between them, and one always contains the other.
5. I place trust/have faith in the unity of life and nature (私は人生と自然との帰一を信ずる). Life, which consists of the trinity of self, neighbour, and cooperative society, further unites and merges with all of existence—heaven, earth, and all things.
6. I place trust/have faith in the church (私は教会を信ずる). The church (教会 or 教會 kyōkai) is the prototype/archetype (原型) and motivating power (原動力) of the cooperative society. I can only be myself by being a member of the church.
7. I place trust/have faith in a specific religion (私は特定宗教を信ずる). In other words, I am a member of the Tokyo Kiitsu Kyōkai (帰一教会 or 帰一教會). However, a specific religion (特定宗教) — including the Tokyo Kiitsu Kyōkai — neither monopolises religious truth nor is it the ultimate embodiment of it.
8. I place trust/have faith in free-religion (私は自由宗教を信ずる). While having faith in a specific religion, the endless pursuit and improvement towards universal (普遍的真理) and ultimate truth (究極的真理) is the core of religious life (宗教生活の中核). Such a dynamic religion (動的宗教) is called a free-religion (自由宗教 jiyū shūkyō) [or a creative, inquiring, free and liberative spirituality or religion].
(August, Showa 48, 1973, “Free Religion” — draft trans. Andrew James Brown)
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Statement of Faith (Tentative) for my Daily Life (1983)
Imaoka Shin’ichirō
Statement of Faith (Tentative) for my Daily Life (1983)
Imaoka Shin’ichirō
1. I BELIEVE IN SELF
Awakened to the autonomy, sociality and creativity within me, I find my daily life worth living. Autonomy, sociality and creativity may be called Personality, Divinity and Buddhahood.
2. I BELIEVE IN OTHERS
Because of my belief in Self, I can not help but believe in Others who have their own Selves as neighbors.
3. I BELIEVE IN COMMUNITY
Both my Self and other Selves are unique but not absolutely distinct from each other. Hence solidarity, fellowship and Community will be realized.
4. I BELIEVE IN THE COSMIC COMMUNITY
Not only Self, Others and Community, but all nature in addition, are one and constitute the Cosmic Community.
5. I BELIEVE IN THE CHURCH
The Church epitomizes the Cosmic Community and I will be a cosmic man by joining the Church.
Handwritten notes added to the [1983] “Statement of Faith for my daily life”
1. Free religion is not a ready made religion and has not a creed or dogma except a tentative statement.
2. Particular religion is Free Religion if it does not insist on a monopoly of truth and applies itself diligently to seek after truth in others too.
3. Free Religion is neither a new religion that unifies all particular religions but is immanent within them particular religions as their essence.
4. Because I and others are not quite independent of each other and form a community, Free Religion is both individual and community religion.
5. Because Free Religion is nothing but the realization of the pure and genuine human nature consisting of autonomy, creativity and sociality, all human activities, i.e., politics, economy, education, art, labor and even domestic affairs are also Free Religion as much as they are also realization[s] of the same fundamental human nature. There is no fundamental distinction between the sacred and the secular.
6. Free Religion is more than the cooperation of religions and the world peace movement.
Shinichiro Imaoka, January 1st 1983
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A note about Seiza Meditation
Seiza (静坐 — literally, “quiet sitting”) meditation was developed and established by Okada-sensei in Japan during the early years of the 20th century and was the form of meditation practised by Imaoka-sensei. It is exceptionally minimalistic and does not rely upon any external organizations, temples, churches, tithing, dogma, theory, canon, worship, beliefs, literature, scriptures, calendar, prayers, hymns, priesthood, hierarchy, relics, icons, saints, homage, cults of personality, holidays, myths, cosmology, symbols, architecture, laws or commandments. Neither is Seiza tied to particular intellectual, rational or medical ideas or theories. It does not depend on emotion, piety, nor devotionalism. It is not otherworldly, mystical, nor renunciatory. It is not tied to a particular race, ethnicity, or culture. It is not congressional and needs no pilgrimage. Nor does it proselytize or support military aggression. To practise Seiza, one needs no group or leader, no visualization, vocalization, counting, or mantra repetition, and nospecial symbolic objects, apparatus, or clothing.
Video:
My
friend, Dharma-friend, ministerial colleague and Seiza meditation
teacher, Miki Nakura and I have just finished an English translation of
Kobayashi Nobuko-sensei’s booklet called “Seiza — Quiet-sitting for
Beginners”, and here, we make it available to you in a variety of PDF
forms which you can download by clicking on the following links:
As a PDF A5 file in consecutive page order
As a PDF A5 file ready to print as a booklet
As a PDF Half-letter (ANSI A) file in consecutive page order
As a PDF Half-letter (ANSI A) file ready to print as a booklet
Miki
Nakura-sensei holds weekly Seiza sessions on ZOOM (link below) every
month, mostly Wednesdays, from Noon to 1 PM (New York Time) and
Saturdays, from 9 AM to 10 AM (New York Time), but to check the current
schedule, please contact him at:
mikinakura87[at]gmail.com
These are free virtual live sessions which anyone in the world can join.
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