What's more, Kaliapa noted that the body reflects the mind and emotions. In a way, the mind is comparable to the source of a river, and the body is like the downstream currents. Consequently, Kaliapa stressed that even if the body falls ill, the mind must remain positive and vigorous, or our physical condition will be further debilitated by our attitude. He even suggested that the specific condition of certain internal organs was an indication of related emotional problems.

Kaliapa frequently offered up questions, but no answers to be memorized. Among these inquiries was a single question, that Nakamura Tempu Sensei would reflect on incessantly, and which had a tremendous transformative effect on him: "What are men and women born into this life to do?"

Nakamura Sensei's realization led him to state that human beings are "lords of creation," in that only mankind is aware of being born and the fact that we will all die. Even more important, while plants and animals are undoubtedly one with the Universe, equal to men and women, only humans have the capacity to consciously realize this fact and act upon in it life. Within humanity are reflexive characteristics that are common to plants, and emotional characteristics that can be witnessed in the animal world. But unlike plants and animals, mankind has a highly evolved capacity for reason, which is rarely duplicated in the animal world. This "thinking ability" can lead humanity away from its original, naturalistic state. But it also gives us the capacity to consciously and directly realize our innate unity with the Universe, an ability which Nakamura Tempu Sensei called uchu-rei, the "universal mind." In 1919, Nakamura Sensei returned to Japan . . . he never coughed up blood again.

A New Beginning and a New Teaching
He entered the business world of Tokyo with his characteristic zeal. In time, he would become the Chief Director of the Tokyo Jitsugyo Chozo Bank and serve on the Board of Directors of the Dai Nihon Seifun Milling Company. He taught a synthesis of the various arts, skills, and meditations he had learned, but only on a private basis.

Gradually, however, he began to teach more and more publicly. Eventually, the Tempu-Kai, or "Tempu Society," grew up around him. For many years he stressed the unification of mind and body, which he termed Shin ("mind")-shin ("body")-toitsu ("unification")-do ("the way"). At times the titles Shin-shin-toitsu ("mind and body unification"), Shin-shin-toitsu-ho ("the art/method of mind and body unification"), and Toitsu-do ("the way of unification") were, and sometimes still are, used by the practitioners of this form of Japanese yoga. The real essence of the teaching cannot be contained in a name. In recent years, perhaps the designation Toitsu-do is used less frequently, to avoid being mistaken for Toitsu Kyokai--the Japanese transliteration for the Unification Church. Tempu-Kai is a nonprofit educational corporation. It is not a church or temple. Nakamura Sensei was adamant that Shin-shin-toitsu-do be an examination of the very essence of spirituality as opposed to an organized religion of any kind.