A heart of wisdom : religion and human wholeness by Maurice S. Friedman

By Maurice S. Friedman

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

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I have lived on the lip of insanity, wanting to know reasons, knocking on a door. It opens. I've been knocking from the inside! 8 My mother comes from two distinguished lines of Lubavitcher (Habad) Hasidim, yet neither in my home nor in the Reform Temple to which I belonged in Tulsa, Oklahoma, did I even hear of Hasidism until I was twenty-four years old. The first Hasidic book that I read 30 A Heart of Wisdom was an early attempt at the translation of Martin Buber's The Legend of the Baal-Shem.

This trust does not mean security. The "happy man" in Psalm 1 is not assured of immortality in the world to come or of many sheep, goats, and camels in this life. He is compared to a tree planted by streams of water that brings forth fruit in its season. He has found a true existence that the sinner, however wealthy and prosperous, does not have. That is why the latter is compared to "chaff blown by the wind": dry and rootless, he loses his way; he has no way. Thus at the center of the faith of biblical Judaism stands not belief in the ordinary sense of the terms but trust-trust that no exile from the presence of God is permanent, that each person and each generation is able to come into contact with reality.

This whole religious approach begins with the intense need, the wholly concentrated desire to find one's true way. ''The good is one thing, the pleasant another;' Death tells Nachiketas in the Nachiketas Upanishad. Those who seek after pleasure will always be deluded. To say this is to say that there is a life of appearances and a life of reality. It is to say, as Socrates says to the Athenians, '~re you not ashamed that you value the things that are not valuable, like money, fame, and prestige, and you do not value the things that are truly valuable?

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