By Maurice S. Friedman
Drawing on virtually part a century of immersion within the world's nice religions, Friedman takes a dialogical process during which spiritual fact isn't really noticeable as exterior creed and shape or as subjective concept, yet because the assembly in openness, presentness, immediacy, and mutuality with final fact. faith has to do with the wholeness of human lifestyles.
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Additional info for A Heart of Wisdom: Religion and Human Wholeness
Yes;' she replied, and he rejoined, "So do we:' "Do you believe that God is in your' he pursued. " It is not the same God, even though it is not a different one. It is neither two nor one. The Buddha Nature is to be comprehended in and through birth-and-death, and birth-and-death must somehow harbor the Buddha Nature in it. Nirvana is samsara. " Evolution, to some people, is an explanation of how things got to be what they are, but if we do not remain content with that, where in turn does that lead us?
But then he told me, in connection with his plan to sue the state for a million dollars, that he knew the name, address, and phone number of the governor, the lieutenant-governor, and everyone else who might be of importance for his scheme. "If one didn't know, one would think from his letters that he was sane;' our mutual friend said to me. " I responded. Even a philosophical "world view" can easily become a form of insanity when it becomes so total that no otherness can ever find its way through its meshes.
In biblical Judaism trust and exile are inseparably coupled with rebellion. The story of Adam and Eve is not, as Nietzsche thought, "slavish Semitic obedience:' On the contrary, the very meaning of the story is that the human being becomes human in rebelling against God, in ceasing to be a child and eating of the fruit of the tree of the knowledge of good and evil. Similarly the most famous statement of trust in the Book of Job-"He may slay me. I await it:'-is followed by the statement, "But I will argue my ways to his face.