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Levi Yitzchak of Berditchev

Pictured: Levi Yitzchak of Berditchev

By Marc Gafni

We are all despearate for communion. It is what makes our lives worth living. Communion is the movement from loneliness to loving. It is the experience of being held and received.

We are all systematically mis-recognized. To be recognized is to be seen. To be seen is to be loved. To be love is to be in communion. It is only when we are seen that we are called to the fullness of our glimmering beauty as unique incarnations of the the divine treasure. It is only when we are seen that we feel moved the personal evolutionary impulse that lives in us to give the unique gifts that are only ours to give and that are desperately desired by the all that is.

To be in communion is to know that Your deed is God's need. It is the realization of communion that gives us joy and calls us to evolutionary responsibility.

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2 Responses to “Prayer is not a dogma. Prayer is pointing-out instruction for God.”

  1. Ruel F. Pepa

    It brings back to mind the message of Martin Buber’s I-Thou which i read in college more than four decades ago. I was introduced to it by a friend while I was doing a comprehensive paper on Ludwig Wittgenstein’s Tractatus Logico-Philosophicus, specifically that part about the “non-existence of the “I” on the basis of the notion that “to exist to be in the world,” i.e., to be a part of the world. To be a part of the word is to be perceived in the world and on this basis, the “I” doesn’t exist because it is not perceived in the world. Wittgenstein said, “The ‘I’ is the limit of the world.” Using the analogy of the human “eye,” it is not a part of the visual field but the limit of the visual field. Wittgensteinian solipsism is a reductionism which makes the world very impersonal where everything is a matter of experience and hence epistemic. After reading Buber’s I-Thou, the world became as I had normally known it all the while. From the Buberian perspective, Wittgenstein was only talking of an aspect of the two-aspect world and that is the I-It where we have the human subject who experiences and the object of experience. The other aspect which is of a higher nature is the I-Thou aspect where two subjects meet each other in a dialogical encounter: one addresses himself as “I” and the other as “You.” The “I-It” is empirical/epistemic while the “I-Thou” is relational/dialogical. The former puts in question our humanity; the latter affirms and confirms it.

    In fairness to Wittgenstein (who was also of Jewish extraction), he was able to overcome this solipsistic dead-end after a long hiatus and a return to philosophical inquiry wherein he repudiated most of what he said in the Tractatus. In his posthumously published Philosophical Investigations, a new and fresh philosophical view of the world and reality is being presented.

    Thank you Prof. Gafni for sharing this article.

    Regards.

  2. Ronald Bell

    Thank you for this profound beautiful writing. It deeply resonates. It’s like opening the complex box of postmodern spirit-uality and discovering the Treasure of a Personal Face.

    -Ron Bell

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