By Maurice S. Friedman

Drawing on nearly part a century of immersion within the world's nice religions, Friedman takes a dialogical procedure by which spiritual truth isn't really noticeable as exterior creed and shape or as subjective proposal, yet because the assembly in openness, presentness, immediacy, and mutuality with final truth. faith has to do with the wholeness of human lifestyles

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It says, secondly, that it is our reason that has created the impression that there are these separate worlds of spirit and sense-intellect. This differs strikingly from Hinduism with its statement that this world is maya, or illusion, and that Brahman is reality. Instead, we have the remarkable statement that the "one" and the "ten thousand things" are identical, that "nirvana is samsara:' It is our minds that bifurcate existence into body and spirit, the one and the many. We cannot overcome our existential dilemma by fleeing from the many to the one; for this very attempt to overcome dualism leads us to still another dualism-that of the one as opposed to the many.

The trust at the heart of this walking with God is tried, and we are exiled by the facts of the passage of time, sickness, and death and by the very social order that we build. There is the possibility of renewing this trust, but only if we can bring the exile into the dialogue with God, not if we turn away from the exile or overlook it. What happened to Job can and does happen, in more or less concentrated form, to any of us. Instead of turning Job's situation into the abstract metaphysical problem of evil we should encounter it as a touchstone of reality.

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? Cause and effect, in the same way; may give us a sense of satisfaction. But if we press the question a step further and inquire, like Hume, into the reality underlying the connection between cause and effect, where does that leave us?

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