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MORAL TRUTH RELATIVE ABSOLUTISM IN AN ABSOLUTELY RELATIVIST TIME Word of the Dream: “To some questions there are no answers and we have to live with that painful truth. This is the case whether we are searching for a fully satisfying aesthetic resolution, struggling to understand the mystery of life, yearning to resolve a personal issue or hoping to correctly interpret the meaning of a dream.” It is also the case when we are struggling to resolve a moral dilemma. Yet, we who are of the House of We nevertheless believe, that while in some situations absolute certainty with regard to moral truth and its application may be difficult or impossible to obtain -- as the voice of the dream instructs To some questions there are no answers and we have to live with that painful truth,” there is a moral order in the universe and human beings are able to assimilate real knowledge of its character and design. For every wrong behavior and action there is, at least on a theoretical level, a just reckoning which we, as servants of the “Living Law” are summoned to calculate as best we are able. Beyond that, there is a responsibility to act on behalf of the good in as much as we can define it. This is both a moral and a practical imperative for as the voice of the dream instructs: “Good = Functional” In response to those who are unwilling to characterize evil (and it's opposite) as an objective phenomenon under any circumstances, who insist that it has no absolute existence or definition beyond that with which human beings may endow it, who claim that it is always relative to the subjective understanding of the society or culture in which it is defined, nothing more than a conditional judgement arrived at either through democratic means, authoritarian decree or on account of the random moral zeitgeist from which it naturally arises, we who are of the House of We maintain that there is sufficient correspondence between the prophetic revelations, be they of the Western or the Eastern variant (i.e. The 10 Commandments and The Five Precepts), upon which differing cultural interpretations of morality are based  to justify the positing in certain fundamental areas, of a greater truth, a greater finding, a greater judgement to which human beings may confidently repair. We who are of the House of We maintain that while we must never ignore the potential for its debasement corruption/distortion, either at the source of the "river" or inat the mouth the body which receives it, there is a degree of unity among those who channel the revealed content (message knowledge insight knowledge understanding), a sympathy of apprehension which exists to begin with, on account of the fact that human beings share a common though frequently thwarted moral root. We who are of the House of We maintain that the origin of that root is God and that it is absolute in nature.   Religion, more than any other path, practice or institution, more than government, philosophy, science or art is charged with the task of defending what humans can ascertain about the divine as determined and articulated not by popular understanding, common practice,  or the agenda of cultural and political institutions, but by the prophets, mystics and visionaries who shape its center. In that light, it is important to note that by and large, when it comes to the truth of good and evil, those who sing the Song of the Purple Mouth, no matter the name they use for God, deliver a message that is mostly of a kind. THE CALLING OF THE CIRCLE I dream a dream in which I find myself sitting on the floor in a circle with a group of friends who belong to different religions. Though no one asks me to, I take the yarmulke I am wearing from my head and place it behind me, outside the circle of which I am now a part. Others do the same with whatever symbolic or identifying religious paraphernalia they happen to have with them. The leader of the group encourages us to take "someone's hand," by which I assume he means the hand of the person on either side of you. I notice however that the people next to me are putting their hands in front of them as if in prayer, so I do the same. He then teaches us a blessing he wants us to recite before we begin our communal feast. The words of the blessing are: "In the name of (insert preferred holy name) ... we gather together to make a connection." It has been asked, “In formulating the structure of a new religion, how important is it to define the concepts of good and evil and how important is it to agree on what these concepts mean?” Life is so very dear to us. We hold onto it so strenuously. We hold onto it even when there’s more pain than joy, even when pain is all there is and joy exists only as a memory ... or a dream. Death comes too soon. Pain comes too often. Life is sacred and we must protect it. A universal religion must stand for something besides inclusivity.
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