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U razmatranju odnosa filozofije i religije Martin Buber je pod znatnim utjecajem kabale i hasidizma. Stavljajući u centar svojeg razmišljanja pojam šekina – prisutnost Božja, kroz fenomenološki pristup tom problemu želi potvrditi jednu od svojih osnovnih teza o potpunoj imanentnosti Božjoj u kozmosu i čovjeku. Poistovjećujući religiju s Prisutnošću i udaljavajući svaki Ti iz područja objekta, Buber uspostavlja odnos prisutnosti u kojemu religioznost koju razlikuje od religije, a koja se izražava u čovjekovu djelovanju, prelazi put od »iznimke«, kao iskustva drugosti koje ne pronalazi svoje mjesto u redovitoj dimenziji čovjekova bivstvovanja do prisutnosti koja postaje temelj i nositelj čovjekova postojanja jer svi naši odnosi pronalaze svoje ispunjenje i smisao u vječnome Ti. Dijalog, susret i odnos nisu dekorativne kategorije naše religioznosti, nego put koji nas vodi do toga da poodnosimo cjelokupnu stvarnost. Buberova je nakana potvrditi spoznaju da je bit religioznosti čovjekovo djelovanje koje održava na životu iskonski dijalog između Boga i čovjeka. Na taj način Buber kroz tradicionalnu misao svojeg naroda i vlastitu filozofiju dijaloga otvora put dijaloškoj religioznosti., Martin Buber’s reflection on the relationship between philosophy and religion has been significantly influenced by Cabala and Hassidism. By putting into the centre of his reflection the concept of shekinah (the presence of God), he wants to confirm, through a phenomenological approach, one of his basis theses on complete immanency of God in the cosmos and in the human being. By identifying religion with the Presence and by distancing every Thou from the area of object, Buber establishes the relation of presence in which religiosity (that he distinguishes from religion), expressed in the human being’s activity, crosses a journey from being an »exception«, as an experience of otherness that does not find its place in the regular dimension of the human beings’ existence, all the way to the presence that becomes the basis and the bearer of the human being’s existence, because all our relations find their fulfilment and meaning in the eternal Thou. The dialogue, meeting, and relation are not decorative categories of our religiosity, but the way that leads us to put the whole reality in the relation. Buber’s intention is to confirm the insight that the essence of religiosity is the human being’s activity that reflects in life the original dialogue between God and the human being. In this way, Buber opens a way for dialogical religiosity through the traditional thought of his people and his own philosophy.

Mistika je sastavnica ne samo kršćanske crkve i crkvene zajednice već i drugih religija. Ovdje želim dati kratki prikaz mistike u monoteističkim religijama, židovstvu i islamu. Želim oslikati osobitost mistike u svakoj od njih, ali naglasiti prije svega ono što je u njoj zajedničko ili slično u svim monoteističkim religijama. U svima njima naime mistika teži k osobnom iskustvu Boga. U svima njima Boga se doživljava osobno, što nerijetko nadilazi i Bibliju i Kuran, ali ponekad se i osobno pretvara u magijsko. Mnoge dodirne točke koje nalazimo i u jednoj i u drugoj mistici za kršćanstvo su važne zbog krčenja putova dijaloga među religijama Knjige. Očito, na području mistike ima puno više dodirnih točaka nego u teološkim učenjima monoteističkih religija., Not only is mysticism present in the Christian Church and ecclesial community but also in other religions. Here the author gives a brief presentation of mysticism in the monotheistic religions of Judaism and Islam. He wishes to depict the specificity of mysticism in each of these religions, but also to stress first and foremost what is common to or similar in all monotheistic religions. All of them are marked by one's striving toward a personal experience of God. In all of them God is experienced on a personal level, which not infrequently surpasses both the Bible and the Kuran, though the personal sometimes tends to be transformed into the magical. Many common points found in both mysticisms are important for Christianity in clearing paths of dialogue between the religions of the Book. It is evident that many more things are held in common in the field of mysticism than in the theological teachings of monotheistic religions.