Black and the world's big Black are alike", says the
blog entry 167.
Yes, but my Good is not the world's good.
Even though the good, that my penitence
has been creating, is already different from what the
world calls good,
it is not yet Good, that before the Fall the
Father destined Adam for, and that we have to
build up again.
Evil and Good are not wrestlers grappling
with each other.
The Revelation of Arès is unrelated
to the received ideas. This is why some people can't see a
thing in it, others find it ridiculous or harmful and we
Arès Pilgrims give ourselves body and soul
to it and spread its Teaching. Here is from The
Revelation of Arès's angle the position of Good
with regard to Evil.
On a summer's day we Sister Christiane and I watched a
movie "Blindness", which means "Cécité" in French, on the
channel Arte. The plot of the film well-performed
(Julianne Moore, Danny Glover) and unbearably harsh every
now and then, is utterly fictionalized and even
implausible: A strange epidemic makes the whole of a
Superficially "Blindness" is a parable about the blindness
of the consumer society who not only do maintain their
vices or qualities when everything goes disastrous, but
also step them up. Nevertheless, however thrilling it is,
I was not interested in "Blindness" as a show.
In depth, on the other hand, the film puts a question —
philosophical or spiritual according to the watcher's
frame of mind — that it did not take me long to perceive,
and that reawakened a thinking of mine about the
connection between Evil and Good, or Black
and White, to which I have already given myself
over for forty years. That is to say that the worst
misfortune does not keep mankind from increasing Evil
and decreasing Good even more and that Good,
therefore, will not prevail by being the strongest, but by
being something else.
"Blindness" stages an epidemic ; the whole of a population
becomes blind little by little. The film setting is the
group of the early blind, whom the authorities quarantine
locking them away in hospital dormitories where they are
abandoned to their fakes, because the cause of their
blindness as well as the cure for it are unknown, just as
lepers used to be isolated and abandoned in days of old :
the blind are just given some food through a wire mesh.
The blind cloistered prove themselves to be even weaker or
stronger, even worse or better, even sillier or smarter
than they were when they had good eyes; their faults verge
on the worst and their qualities on the sublime while they
live under dreadful conditions of abandonment. But from
behind the drama a truth looms up, which is the Core
of the Cores (Rev of Arès xxxiv/6), and which only a
few humans have shown ever since Adam like Francis
of Assisi (xxxvi/3) or Gandhi, namely that Good
is not a weapon against Evil, but an
apotheosized state, the End of Ends (33/36). This
truth I have already detected, but have not yet been
willing to develop until the completion of a long time
of prayer and the the Father's speaking (39/2). He spoke
to me by "Blindness".
In the world there are Evil and Good, but
the leading idea, usually the single one which people have
about them is of a struggle between both of them.
Currently on earth Evil, which most of time sees
itself as necessary, triumphs over Good, even
though Good happens to triumph over Evil
now and then; we can sometimes see charity win
victory over selfishness, truth over lies,
forgiveness over revenge and so on. But
whatever wins or is won against, the idea that people have
about Evil and Good is that of continual
rivalry or compromise.
Well, as long as rivalry or compromise between Evil
and Good lasts, Good itself will not come
into an existence of its own. As things stand at present,
in charity, truth, forgiveness there is a bit of
violence or roughness felt by those whom charity,
truth and forgiveness disturb and annoy,
which they end up fighting as ineptitudes or insanities.
Haven't you seen humans who refused forgiveness
vehemently, ever, because they saw it as something of a
humiliation or affront, something related to violence?
Haven't you seen humans rejecting charity on the same
There's no making Good stronger than Evil
to get the world to change radically,
therefore, because the conflict
between evil and good is to keep on being the basis of moral
standards. Now, there is no moral standards in the
Father's Word; there is just a Call for Good.
The Father does not make Good
compete against Evil; He wants Good to be Good.
If this is misunderstood, you can't see why the Father
leaves the son, man, free to do Evil, which
man considers to be good: for instance, war.
Evil is not the back and Good is not
the front of one system.
Evil is a system, which man is free to
create, Good is another system, for which God a
Good is not a weapon against Evil,
but a state in itself, which we have to bring into
widespread use, a state beyond good actions and bad
actions' intermingling. It will be generalized from the
Arès Pilgrims and then from small human units.
Complete Good will not be regained but little by
little, indeed. For the time being it looks like the white
wrestler against the black wrestler, because the
best human beings are still rough in these generations.
But the final purpose of Good is to be serenity,
happiness and not adversity.
If Good is seen as a wrestler, it is
misconstrued. Don't you notice that society is not all
square with good men, even when they have given
their lives for it? This is because society sees a good
man as a wrestler instead of seeing him as a new
man — Just behold Jesus dying on the cross in the
defense of Good, and yet forgotten by six billion
human beings, who see him as a wrestler instead of man's
quintessence, body, mind and soul (Rev of Arès 17/7),
which appeared and spoke to me in 1974.
So let's follow in the Father's footsteps just as
Jesus did (Rev of Arès 2/12). Far be it from us to
see goodness as charity which vanishes
once evil vanishes. Goodness is eternal.
Let's give up the notion of penitence as a sword
against evil, because it is as eternal as the Arm
That rises it (35/14). Let's forget about penitence
as self-sacrifice against evil; "we have to break
ourselves of the habit of self-sacrifice while we actually
take to self-satisfaction," said Diderot. Penitence
is not religion or politics which exists only when an
opponent is set against it and which sometimes happens to
invent an opponent for itself. Penitence is change
of condition, metamorphosis, transfiguration, Good
in itself, but it is not a punch in Evil's face.
What is needed, says God, is new humanity, a new flesh
and skin: the new coat (Rev of Arès 1/1). We
have to be done with the paradigm of the sword or
struggle (Matthew 10/34), though we can't avoid it
at this tage of the development of the mission, and then
we'll have to take up the paradigm of the Creationmakers,
because we are Creationmakers.
We will not keep on being strugglers, but will turn into
co-creators, images and likenesses of the Creator
(Genesis 1/26-27), Who never stops creating (Rev
of Arès xxii/12). The Father's Day (31/8)
is not the time when goodness and penitence become
useless and disappear, but it is the time when they are
the tools of an uninterrupted enrichment of the Universe.
We can't leave it at a sociological or objectivistic view
of the world, at heated exchanges between Evil and
Good, at a quid pro quo. We can't change the
world by exchanges between Evil and Good,
Black and White, because Evil will
some day be likely to triumph over Good again. Our
action is sort of the birth certificate of a new man,
of a new human root.