November 27 Study Session Minutes
General Business & Orientation
We met at the Meeting House at 6:00 pm, Friday, Nov. 27, 1998 to enjoy another excellent meal prepared by Yoshiko Tanaka.
The actual study discussion began a bit after 630 pm. In attendance were Mikio Miyake, Steven Thomas, Ms. Koide, Yoshiko Tanaka, Nihal Dias, Yeri Coyner and Tom Coyner.
Study Session
We discussed the following questions regarding Chapter 4, "The Meeting for Worship;" our conclusions were summarized in italics.
Conclusion:1. Brinton discusses the essential necessary need for Both the "withdrawal" and "return." He reviews the necessity of contemplation and for action within the secular world. He notes the negative (withdrawal from the world) is important in taking us back to the source of meaning and value; while the positive (return to the world) is provides us with the meaning and value within the routines of daily life.
Question: What are the ways we can or have done withdrawal and/or return in our personal experiences?
Lead: In business, for example, we can apply our Quaker philosophy to contemplating new ideas, strategies, decisions, etc.; implementing them fully but soon afterwards reviewing, assessing and contemplating our past actions and results.
Conclusions: This swinging balance can be done within a day or over the years depending on the issue. We discussed among ourselves such a process from making a simple business decision to considering which country to live as a matter of principle.
2. Quakers have often at times have been like many mystics in waiting in the Light and withdrawing from the world as part of their quest to seek God, ultimate Life and Truth. At the same time, the Quaker worshiper is called upon to take the positive road back to the world to fulfill his or her responsibility to God so that the world may be reconciled with God - very much in following the example of Jesus.
Question: What is the role or purpose of the Meeting of Worship in achieving this dualistic goal? How can a Meeting of Worship for some people be most meaningful - and how can the same Meeting for other be much less of a valuable experience?
Lead: Perhaps an ideal worship is contemplation with some structure of reflection, inspiration and then resolution of application of our worship experiences to our daily lives.
Conclusions: Meetings of Worship - particularly those unprogrammed - avail us all the opportunity to also contemplate who we are and what we have done and what we need to do in society.
3. Brinton describes purity consisting of the removal of insincerity and egotism; and he quotes Woolman's connection of insincerity and selfishness. He proclaims the true self is in union with God - and not with the false, self-centered ego.
Question: So what does this practically mean in daily life? Is this any fundamental way with Buddhist teachings? May this have any meaning of what may be anticipated in an after life?
Lead: Often other forms of Christianity stress the belief will be rewarded in an after life - life in heaven - where we will interact with our loved ones, etc. similarly to our lives in this world. If our ideal may be union with God and not hanging on to our ego perspective, may we ultimately leave our egos - our self identities - behind upon death?
Conclusions: While there are major fundamental differences between Buddhism and Quakerism, there are some similarities in how both religions recognize the fallacy of the ego. Within our study group we were surprised to learn that many of us shared the notion that life after death will likely be an egoless melding back into the Light or the God head - actually somewhat similar to what Buddhists anticipate in enlightenment and the breaking of the cycle of rebirth. Regardless, one may note that Quakerism has almost a refreshing lack of concern or stated belief on this issue. We surmised that our study group's participants' beliefs on this matter, while based on Quaker thoughts and experiences, are to a certain degree influenced by the local philosophical traditions of Asia.
At this point, we got into a side discussion about the Quaker fault of being a bit too smug in being Quakers - which can be a kind of egotism. We acknowledged this short coming but also recognized that Quakers have often made the decision to be in society and yet apart. By so doing and adhering to often unpopular principles, a great deal of social and human rights progress has been achieved by only a few, courageous Quakers.
4. Brinton outlines the following suggested stages in how one may participated in a Meeting of Worship:
a. Mental Prayer - perhaps a silent repetition of a prayer repeated over and over
b. Affective Prayer - a prayer from the heart without words
c. Acquired Contemplation - a prayer of simple regard, utter simplicity
d. Infused Contemplation - mystic union of the soul with God
Question: How common is the approach does one suppose among most Quakers? How common are other approaches - and how common are they?
Lead: Do most or any of the Tokyo Quakers follow the above or similar practice? When was the last time was this topic discussed?
Conclusions: Some of us were a bit shocked to find Brinton listing such a precise approach to the Meeting of Worship. Actually we knew of no one else who gives out such a detailed procedure. Nonetheless, several of us felt that the above approach was helpful for novices and may even have some value for those experienced in Quaker meditation. In any case, there is no single "right way."
5. There is discussion of how Quakers are similar to other mystics but perhaps one of the strong characteristics is our concern in the world among us - our union with our fellow men and women. This sense of union with our neighbors is one of the foundations of Quakerism.
Question: How does the concern in the union with our fellow human beings play an important part of our Worship Meeting - and how might this same concern be an important of our daily lives - both philosophically and practically?
Lead: When we are among those whom we feel uncomfortable or even dislike, it is important to search for the Light of God in them rather than focus on what we may find disagreeable. Important examples of this can be found in the Quaker experience in dealing with the Nazis during and prior to World War II.
Conclusions: We found the above example of the Quakers helping Nazi families startling but at the same time inspirational in understanding how we should put our prejudices - political, philosophical, etc. - behind us and continue to search for the Light of God in everyone - including within those whom we may initially find despicable. Often this unconditional compassion has resulted in long-term positive results that were initially unimaginable.
The meeting ended with silence, agreeing that we ask Tom Coyner to again develop study questions for Chapter 4 of the same text. Also, it was suggested that Tom may draft a suggested summary of the study session. If there is time, we will supply the study minutes and questions to the Ministry and Council for guidance.
The next study session will take place from 6:30 pm on 11/27 following a light meal from 6:00 pm. Everyone is welcome. Advanced preparation such as reading the text is most encouraged but is not required.
Added 11th Month 28, 1998
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