Free Religion Institute

Why are there fundamentalist as well as liberal interpretations of the Bible and the Koran? The answer has to do with hermeneutics or the way we interpret holy texts. Most fundamentalist believers read their Bible and their Koran in a literalistic way, while most liberal believers accept modern scientific methods of interpretations (which we commonly refer to as “Historical Criticism”). The course looks at the presuppositions of the two approaches, describes different hermeneutical perspectives, gives a brief history of hermeneutics, and describes the different instruments of the historical-critical method. Examples are drawn from the Old Testament, the New Testament, and the Koran.

Curriculum:

• The importance of presuppositions

• A history of interpretation/hermeneutics

• God’s Word or human word?

• A plethora of hermeneutical perspectives

• How the Biblical canon and the Koran came into being

• The instruments of Historical Criticism with examples from the New Testament, the Old Testament, and the Koran

• A modern view on the origin of the Koran and Islam

How do the billions of neurons in your head, looking like tangled rice noodles, give rise to consciousness? Can we even define consciousness? We may not agree on a precise definition, but scientists can now measure brain activity during experiences that we think of as u201cconsciousu201d, such as deliberation, remembering, noticing, inner conflict, and coming awake. Prof. Mark Reimers talked about what scientists have uncovered so far about conscious brain activity, and the limitations of current theories and technology, and discuss whether this effort can really lead us to a scientific understanding of consciousness, and whether a scientific approach can help guide a religious understanding of human consciousness.u00a0

To mark Interfaith Week the British Chapter of the International Association for Religious Freedom presents: Religious Freedom of the Other - A Sikh perspective with Charanjit Singh. On 25th November 2025, the Sikhs across the world are commemorating the 350th anniversary of the supreme sacrifice of the ninth Sikh Guru, Tegh Bahadur to protect the religious freedom of the other. This is especially significant as there was unparalled persecution and forced conversion of subjects, whose religion was different from the rulers to the state religion. In this talk Charanjit would share her thoughts about the circumstances leading to the martyrdom of Guru Tegh Bahadur and what can we learn from this tragic event in the context of human rights and religious freedom today.

In this four-part series, we will discuss various aspects of human consciousness as seen through two distinct lenses: the religious and philosophical traditions of humanity, and the more recent scientific studies of consciousness. We will seek to understand how science confirms or contradicts religious or philosophical conceptions, and think about how the disagreements might be resolved; we will also try to identify which religious or philosophical issues have been neglected by science, which might lead to fruitful growth on both sides.

This question - How Do We Become Human(e) - has been growing in importance as so much changes in the world: in culture, politics, mentality, relationships… Together with the participants, Esther will explore it, inspired by the thought of Fritz Buri.

Fritz Buri (1907-1995) was a liberal Protestant Pastor, Professor of Systematic Theology and disciple of Schweitzer and Jaspers. His theology and background were connected with the IARF, “Freies Christentum” and Unitarianism. He bridged various backgrounds, also in interfaith dialogue, especially with Zen-Buddhism and Confucianism. His philosophical approach to Jaspers and to existentialist philosophy influenced his reflexions on Symbol and Self and he described the symbol of a universal cosmic Christ in “The Buddha-Christ as the Lord of the True Self. The Religious Philosophy of the Kyoto School and Christianity”.

Esther published her doctoral thesis about the understanding of existence in the theology of her former teacher, Buri, in May 2025, and is working on an English translation. She is the main representative of the IARF at the UN in Geneva, and serves as the president of the International Association of Liberal Religious Women (IALRW, 1910).

Because Svāmī Vivekānanda popularized the 4 spiritual practices (yogas) and paths (margas) in the West, we must thank him. Yet, IARF also must thank Raja Rammohan Roy, Shin’ichirō Imaoka, and Ralph Waldo Emerson. This class will honor their contribution as we see these Four Spiritual Paths uniting us in IARF.

We continue exploring interfaith dialogue practices as we see that even the understanding obtained in studying the Four Spiritual Paths involves both dangers and misunderstandings. It can be imagined as the religious puzzle of the Ladder or the Wheel – discovering how we may privilege our own religious path.

The flame of liberal religion, often called the Hindu Renaissance, is flickering in the face of global nationalistic use of religion. Are liberative voices still being heard in India today?

Beginning with such promise, how could liberal, rational religion all but disappear as Yuniterian faith and practice? What lessons can be learned, if any lessons can be learned from an honest history?

This course explores the extraordinary life and thought of Imaoka Shin’ichirō (1881-1988), whose 106-year journey through multiple religious traditions led to a profound vision of “jiyū shūkyō” (free-religion). Rather than a new denomination or an attempt to unite existing religions, free-religion represents a creative, inquiring approach to spirituality that recognizes no single tradition has a monopoly on truth.

The first session traces Imaoka’s remarkable spiritual evolution: from his Pure Land Buddhist family roots, through his conversion to Anglican Christianity, his work with the Congregational Church, and his eventual role in the Japanese Unitarian movement. We explore how his encounters with diverse traditions – including Tenko Nishida’s non-sectarian Ittōen community, Seiza meditation, and Shinto spirituality – shaped his understanding that any established religion could become “free religion” if approached with humility and openness to learning from others.

The second session examines Imaoka’s “Principles of Living” and Statements of Faith, which reveal how free-religion extends beyond organized religion into politics, economy, and science when these manifest genuine human nature. We explore his vision of the Tokyo Kiitsu Kyōkai (Unity Fellowship) as a gathering place for practitioners of free-religion, and his hope that the International Association for Religious Freedom would evolve into an international association of free religions.

Through both sessions, we see how Imaoka’s thought transcended traditional religious boundaries while deeply engaging with each tradition he encountered. His approach offers valuable insights for contemporary interfaith dialogue and religious innovation, suggesting ways that individuals and communities can maintain deep connections to their traditions while remaining open to continuous growth and learning – as expressed in his famous saying, “There is no graduation from the University of Life.”

The course includes rare photographs and documents from Imaoka’s life and work, including images of Unity Hall and the Tokyo Kiitsu Kyōkai. Japanese speakers are especially welcome to contribute to ongoing efforts to improve English translations of Imaoka’s essays. Participants interested in Seiza meditation practice, which formed the cornerstone of Imaoka’s spiritual discipline, will have the opportunity to learn more about this practice.

Rev. Maruta explores Buddhism as a free religion in relation to freedom, liberation, suffering and the ego.

The first webinar on Zen and the Middle Path by Rev. Ming Po, held on 22 October 2025.