By Maurice S. Friedman
Drawing on virtually part a century of immersion within the world's nice religions, Friedman takes a dialogical procedure wherein non secular truth isn't visible as exterior creed and shape or as subjective thought, yet because the assembly in openness, presentness, immediacy, and mutuality with final fact. faith has to do with the wholeness of human existence
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Drawing on nearly part a century of immersion within the world's nice religions, Friedman takes a dialogical technique wherein spiritual truth isn't really obvious as exterior creed and shape or as subjective suggestion, yet because the assembly in openness, presentness, immediacy, and mutuality with final truth.
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Abiding with the no-particular which is in particulars, Whether going or returning, they remain for ever unmoved ... This very earth is the lotus land of purity, And this body is the body of the Buddha. Not only is there no illusion in this world, there is no escape from the world. The Buddha nature, the particulars and the no-particulars are all one reality. It is impossible for us to meditate on any reality, religious or otherwise, without pointing to it. Through these pointers-words, symbols, myths, even rituals, we enable ourselves to retum again and again to the insight or the contact we have achieved.
The very nature of finite existence to these latter implies that it can be delimited into name and form, same and other, category and class. For Zen Buddhism and Taoism, in contrast, it is existence itself that is illimitable and ineffable. In Taoism both the core and the surface are essentially the same. If name be needed, wonder names them both: From wonder into wonder Existence opens. Plato said that wonder is the beginning of philosophy but the philosopher, as Martin Buber has said, neutralizes his wonder in doubt.
It makes no statement about reality, except one thing, and that is that it changes: '~l things change, all things perish, all things pass away:' If we try to hold on to any part of existence, we will suffer. We will 16 A Heart of Wisdom suffer because the attempt to hold on goes against the fact of change. Our very enjoyment of this moment must mean our suffering and sadness in the next moment. It cannot but be so. If we were able to enjoy the moment, relate to it, and then let it go, that would be different.
A heart of wisdom : religion and human wholeness by Maurice S. Friedman