I stopped a fellow once on a Jerusalem street and asked for directions to a certain place. He thought for a few minutes, turning in different directions contemplating the possibilities and finally threw his arms up in the air saying “you can’t get there from here!”
Such is my thought and its conclusions for those unfamiliar with it. “You can’t get there from where you are at!’
Relativity is the universal actuality in which we live and move, in which we exist. Our existential being transcends this relativity. It is both imminent and immanent, but its essential character is immanence. Our being is absolute. It is precisely the self, the image of our being projected into our actuality, that is relative, and therefore not real.
The whole intellectual structure of humankind, the underlying concepts of civilization and its precedents, is a false image of the reality of being, a mimicking of truth, in the same way that ethics, based on relative values, seeks to replace morality, based on absolute principles. This understanding of the world, of the universe of relativity, requires an acceptance of the necessity of the absolute, the sole necessity, sensible only to faith.
We live in a world of relativity, an actuality limited by the boundaries of sensory apprehension, emotional response and rational thought. It is precisely religion that introduces the absolute into this relativity, not as idea but as transcendent reality. Religion instructs us that there is a reality beyond the actuality circumscribed by these boundaries. This reality is transcendent and absolute while existence is intellectual and relative. Existence is an objective invention of the human intellect that has fallen from a subjective contemplation of a reality that is spiritual and absolute. The rational intellect fails to distinguish between being and existence and denies the reality of the absolute, of spirit and of being. The absolute does not exist, that is to say that it is not confined within human intellectual existence. Absolute being is, an eternal, spiritual nothingness, infinite and absolute from which we emerged and to which we shall return. To realize that being, our own absolute being, we need religion which provides a dogma of faith in a transcendent reality. Whether we like it or not, whether we admit it or not, we are held captive in a world of both good and evil, of both positive and negative, and a world moreover where we are immersed in the negative which increases in power over us and where the good is apparently diminishing. To be redeemed from this world we need a moral discipline founded on the absolute principles which science cannot provide, but only religion.
Is an authentic human life possible without peace? Since such a life must express the reality of our absolute being within the relative actualities of existence peace would seem to be an absolute necessity, as would be all other absolute attributes, freedom, justice, joy, love. Of course, these can also be relative attributes within the actualities of our existence but in the reality of our being they must be absolute. In the actuality of existence they are possible but in the reality of our being they are necessary. The actualities in which we exist are now discovered to be unacceptable to our true being. Each human being must therefore make an existential movement of consciousness out of the actuality of his or her existence into the necessarily transcendent reality of absolute being, a step of faith.