From "Atheism"

Atheism, Hisamatsu Shin'ichi Chosakushu, pp. 53-93. The paragraphs shown below appear on pp. 66-68.
In the true religious law, the Other must not be the Absolute Other, but it must as such be the True Self. Thus the Absolute Other is only something provisional, not ultimate. That which transcends autonomy may be called religious law, but it must not remain heteronomous till the end. Rather, the Absolute Other must become the True Self. Only then it really becomes the religious law which does not contradict autonomy, but which encompasses it. Then the religious law is, so to speak, not something that cannot be known by us, but can be known with the highest certainty. In a sense it is thoroughly and radically autonomous, compared with [ordinary] autonomy. Ordinary autonomy is still not true autonomy; when we come to this point, for the first time it can become truly autonomous. Therefore God is not the Other, but utterly Self. I think now it must be called the "Absolute Self" (zettai jisha, Ganz-Selbst).

However, we must consider from which standpoint we speak of the Absolute Other and the Absolute Self.

From the standpoint of autonomy, the Absolute Self which I have in mind may be considered as "other." If one considers that one must forever abide on the autonomous standpoint, then one cannot help considering one's religious law as being the Absolute Other. Then it is never possible that it becomes thoroughly self-like. If that is the case, the Other remains heteronomous till the end, and thus cannot become autonomous heteronomy. On the contrary, however, it becomes Self by turning from autonomy to the Absolute Other. Then and only then can it be "autonomous heteronomy" -- not the religious law of the Absolute Other, but the religious law of the Absolute Self.

Thus if we assume that a religion which has gone through the modern era is to be possible, such a religion must not contradict autonomy, but at the sametime it must not remain autonomous. Religion from this point on must be, so to speak, a heteronomy which includes autonomy in itself. As such it will not relapse into the Middle Ages. In that kind of religion, human beings, awakened to his autonomy, do not merely negate it; rather, it becomes possible to encompass autonomy and at the same time develop that standpoint further in accordance with the religious law. Then the religious law no longer concerns the God we simply believe in, i.e., the God we cannot know and just believe in. Rather it will become a religious law which we realize totally and entirely and which we are aware of clearly and distinctly. The one who exists and lives by this religious law is the True Man. The merely autonomous human being still cannot be called the True Man. The True Man who lives by the religious law in the sense described above, must be the so-called God or Buddha. Therefore, what we call God or Buddha must be something not separated from humans like the Absolute Other. Rather, it must be that all people who are true humans are it. Therefore, there is not a single God or Buddha, but all persons who exist in the previously described way of being are Gods and Buddhas. There is no true God or Buddha outside of these true humans. In short, it must be the true way of being of all human beings.

[Translated by TAKAHASHI Nobumichi]