bannière française
p.6
vers p.5
English
Info
Accueil
Blue line 199px
to p7

11 july, 2009 (0097US) 

arès pilgrims and Arès Pilgrims

I write this entry the day I am 80.
While writing, I've got the privilege of being shot
by grand-daughter Agar (mirrored in the window pane).

80 ans !In the late 70s and early 80s the Pilgrimage of Arès used to go on in exceptional fervor: Three long prayers in the daytime, one long night prayer and, in the intervals, long feverish talks.
The premises are as modest today as they used to be then, but they have gained in homogeneousness, practicality and charm, compared to the rather disparate and somewhat derisory buildings that the Creator strangely chose to speak to the world in 1974 and 1977, just as he had thirty-four centuries earlier chosen an unrenowned, unattractive mountain in the Sinai desolation.
The supernatural event of The Revelation of Arès was relatively new, so that the Pilgrimage was one of moving emotive intensityle and the need to unwind and even laugh happened to arise commensurately. In a summer's month, an unsubtle joke went about in a form of a solemn warning, "Please, don't spread rumors that Mickael Jackson's coming to a pilgrimage to Arès this year, which we can't prove, at all." Now Mickael Jackson is dead and, although his funeral was one ridiculously worthy of a President of the United States', he is gone and will fall into oblivion. The Arès Pilgrimag will forever be growing in beauty, instead.

——————————

Today the emotion has not lessened at the Pilgrimage place, but it has gained in moderation (Rés d'Arès 7/9, 32/10): Only a 3-hour prayer, a 3-and -a-half-hour prayer on some days, A free prayer. Ever since nosey parkers and cranks have lost interest in Arès, only two categories of fervent people are met at the Pilgrimage from June 21to August 15:
Arès Pilgrims (with a capital P)
and micellaneous Arès pilgrims.

I will call Arès Pilgrims (with a capital P) the small remnant that I've been sent out to gather together (Rev of Arès 24/1). Outwardly they are not different from the miscellaneous Arès pilgrims, but inwardly and in daily life they each according to his or her capabilities will strive to be penitents and harvesters of penitents and follow and back up God's Word and the word of God's witness (Rev of Arès i/12). On the very place where the the Father of the Universe (12/4) spoke in 1977, they will come and take (keep going, stir up) the Fire (xLi/3-7) of their free commitment to the pious gens (or clan) (xLv/13), the vanguard of the men of the coming time (30/13), of those who are to change the world (28/7) by changing their own lives first (30/11).
That commitment of the Arès Pilgrims (with a capital P) I have often called exodus or spiritual exodus in contrast to the Hebrews' exodus which under Joshua (the Bible) degenerated into the violent materialism of a land conquest and into a religion and its law.
It is as though the House of the Saint's Word where we Arès Pilgrims revive our active faith were our Sea of Reeds (Exodus 13/17-18, Judges 11/16 ), the passage that the Eternal has opened up for us in 1974 and 1977 to set man free from the shackles: religions, politics, laws, customs and their good reasons, all that has ensured his relative safety and so kept him from using his terrific capabilities of recreating himself and recreating the world by changing his life (Rév d'Arès 28/7, 30/11).
The Place of the Saint (12/4, xxv/11, xxxvii/6, etc.) in Arès is the ensign (xvi/14) of Life (24/3-5).

The other Arès pilgrims, the miscellaneous, are men and women of uneven, heterogenous hopes and expectations, who accord varying meanings, powers and statuses to The Revelation of Arès.

The Arès Pilgrims see evil at its real level, global and worldwide, sin which only i>penitence will conquer, sin which makes man a wolf aggressive towards himself (Rév of Arès 22/1, Acts 20/29), sin which maims or kills spiritual life and brings about unhappiness, misfortune and death, and which has for millennia kept wisdom from reappearing on earth and mankind from ascending the Saint's Heights (Eden).
The other pilgrims see evil at lower levels, in its immediate, limited, hopeless forms, evil upon their own lives, upon people around them, upon social issues, upon their after-life, evil against which they hope for merciful protection or a miracle, without them worrying much about universal salvation.

But all of them, whether Arès Pilgrims or Arès pilgrims, go to Arès seeking for a strength of liberation, of relief from the yoke of evil,
whether they can see evil at its global level or at their private level,


——————————

Not only are the Arès Pilgrims (with a capital P)—the small remnant—committed to the hard task of being personally penitent and working at the harvest of all penitents possible in the world, but they have committed themselves to open to mankind the definitively sacred place where messenger Jesus in 1974 and the Maker in 1977 have called on the world to change (Rev of Arès 28/7). That is the Arès Pilgrimage.
The Arès Pilgrimage is open to all humans, of all beliefs, provided they have respect for the place and are brought there by some top moral logic quite other than any form of common curiosity.
Moreover, there's nothing worth a trip to the place. That is a place to think, ponder or pray. That is a trip deep down to one's heart, a quest for the necessity of loving, forgiving, making peace, setting oneself free (Rev of Arès 10/10) from the outward world, but not a pilgrimage to miraculous relics. All of men are the children (13/5) of the Father that manifested himself there and no one knows who among all of men is saved and who is not (11/3).

——————————

Rumor has it that the Arès Pilgrimage is unclassifiable, just as it is rumored that The Revelation of Arès and the Arès Pilgrims can't be categorized. That is just a way of demeaning them, because they as a biblical nation in the process of being re-formed in a world where such a re-formation was long considered as impossible, they may well be a nuisance.
What are the Arès Pilgrims (with a capital P), those people committed to personal penitence, to the harvest of all penitents possible and to the upkeep of the Pilgrimage?
The elite of humanity who think they are destined for a privileged salvation and glory?
No. They are common human beings captive of the today system, neither superior nor inferior to, neither more unfortunate or less happy than the Hebrews of old captive to the pharaoh's system, but who have heard the Call to set themselves free like the Hebrews. Only, as a peregrinating exodus has long been unfeasible down below, they are setting themselves free higher up through spiritual life, through the path to Life (Rev of Arès 24/5, 25/3, etc.). Every day they remind themselves and remind the world that no religion or politics has saved a man, ever, in the sublime sense proper to any man who has fully taken in that he is not just an intellectual, religious or sociological animal.
The Arès Pilgrims are to leave their lasting mark on the world as people of the faith made of consciousness that the good man will some day conquer evil, unfortune and even death (24/5), and that Good does not belong to a religion, a policy or a law, whatever, but it belongs to all of men at the simple cost of practicing it (28/25).
Does anybody skeptical about The Revelation of Arès claim that he or she is sure of practicing the only religion that leads to God and salvation or he or she is sure it's no good believing and any man ends up rotting down in some grave? The Arès Pilgrim says to him that there's no certainty on earth but that which is forever questioning itself, and that faith—or lack of faith—is forever working out or fluctuating, is never definitive.
So the Aresian faith is an evolutionary conviction, for it's no good believing, indeed, if it's just a matter of believing. This is why the Arès Pilgrim is forever making sure that he or she is going in the only right direction, that is, towards Good, which requires permanent effort of evolution. All is permanently likely to change.

The Arès Pilgrims are under no obligation or dogma but conscience which has re-entered into possession of itself, has committed itself to seeking for Good as personal as well as social life's sole right direction, which critics will refer to as naivety and dangerous simplism. Some day, however, all of intelligent (32/5), free (10/10) and pious (28/25) men on the earth are to claim to be their followers, because they will have found the Right Path, the easy way to Truth (28/7), the moral code that leads to happy spiritual life, not the transient isolated spiritual life of today, but a permanent global one.
Wrong have been all those who have contended that Eden could never be restored.
Aresian faith, therefore, is neither a religion nor a moral code, because it places man's re-creation in relation to a collective search for good as a result from all of individual goods (or penitences) added. The Pilgrimage of Arès is the maternity home of that faith, the symbolic place where some people's good "gives birth to other's good," as Socrates used to say.

The Arès Pilgrimage beneath a sacred pious exterior is altogether different to the Core—Different from more than five thousand pilgrimages over the earth, as specific information say! —. It does not add any new submission to alleged laws, which the Creator has never decreed, as it is evident from The Revelation of Arès that he does not impose anything on man. God proposes, the free man disposes.
Neither is the Pilgrimage of Arès one where miracles take place under a God-King-and-Judge's discretionary power. God is not a king or a judge, he is a so much loving Father (12/7). Even though miracles are sometimes worked in Arès just as miracles occur anywhere in the world, they are caused by the beneficial re-creating radiance of good men concentrating there.
The Pilgrimage of Arès makes men enter a time when their lives, thoughts, intentions and responsabilities are put to the test in keeping with the only question of faith worth asking, "We can recover the image and likeness (Genesis 1/27) of the Creator, but do we want to recover them?"

Copyright2009

Comments posted (0)          Add a commentdd 

may 22, 2009 (0096us) 
the endless return of  field poppies


After months of toil and concerns, and deep tireness resulting from them, we were off for three days of relaxation in Languedoc at our daughter Anne's.
As we Sister Christiane and I love field poppies which spread their somptuous fire all over the fields in spring, we stopped by the first meadow carpeted  with red.
Fields poppies are as ephemeral under the bad weather of the bleak spring as a man's life under mankind's sin so they make us ponder the causes of our too short happiness times and our decline.

But, even though all on earth is destructible or mortal , like field poppies, there are things and beings destined to escape death when the Fire of the Good has caught in their depths.
dans les coquelicotsThe Revelation of Arès has been republished with new annotations and in a new layout (see entry 0095us).
An eight-month construction and renovation work is nearing completion in Arès all over our holy place which as been turned upside down.
Now we have to tidy up and clean the whole place and prepare it for the Pilgrimage to open up on June 21st. We have to make sure that the Pilgrims will not notice that bulldozers, mechanical diggers, concrete mixers, trucks of brick, cobble and timber were there.
When we change something or we change ourselves, we have to do so in order to make others happy, but not to make ourselves happy egoistically. Whenever things or human beings change in the name of the Good, they are like field poppies which would lose part of their ephemerality, and the thin stems of which would be linked to a blissful eternity, which has already been streaming underground, like they were sucked by God's wake. This is why field poppies are back every year ! Some day they will no longer die. Our penitence will have saved them and saved the world. 
Such is the profound meaning of all I'be been striving, so that every element of the mission that the Creator put me in charge of may result in duration.
A book is just some writing on paper and a Pilgrimage place is just made of appearances in a landscape, but whoever has gone deep down his or her flesh as well as mind or soul while looking for the Good is aware that the most ordinary and frail things may gain a profound and lasting meaning.

A book, a place, when they are bridges to Life thrown across the bottomless abyss of History and man's neverending insecurity, keep us forever linked to our childhood. This saves us from death—Be like children, says The Revelation of Arès (33/8).
No child is cut off from life, ever, unlike a lot of adults whom routine, mediocrity and the skepticism of "the guys that weren't born yesterday" have already killed standing. For a man of hope like for a child there is no such thing as an odor of death. God has given us field poppies and small pebbles so that we can stay in childhood. Hop o'my Thumb dropped small pebbles to get and keep his bearings. The pages of The Revelation of Arès and our holy premises in Arès are our small pebbles along our path to Heaven. I've got to polish and wash them well so that the generations yet unborn can find their way.

Copyright2009

Comments posted (0)          Add a comment

april 22, 2009 (0095us)  
2009, a noteworthy year

The Revelation of Arès fundamentals:

The Word and the prophet's word 

in 160 pages, size 14,8x21 cm (5.85in x 8,3 in), 1 cm (0,34in) thick,
weight 237 g (8,3oz), only in French for the time being

Révélation d'Arès ed.2009
2009, an unusual year
to be marked by three events:

I will be 80 years old in July. Routine-wise this will be just one more birthday. Conscience-wise—the (faith) seething in my heart and the (Word's) firebrand in my marrow (Rev of Arès xxx/20)I feel amazed and even impressed that I have been able to live until an age which I used to consider as highly unlikely to attain, because a 20 or 30-year-old man in the fifties used to see a 80-year-old man as a rare survivor and only one by no means supposed to survive much longer, if that! I am well aware that the enthusiasm and energy still dwelling in me are not an entirely desinterested gift from the Creator. He's given them to me by Design. No retirement in sight for the Father's witness!

A large construction and renovation work including brick and concrete masonry, roof structure, framework, electricity, plastering and painting, earthworks and paving, is coming to an end all over our holy place, the culmination of big works starting in 2005. All that had to be rebuilt, strengthened, renovated, embellished, will soon have been and appear new, sturdily built or rebuilt, functional, only devoted to the Pilgrimage from now onwards. I am very happy, before my heart sets out to seethe and my marrow turns into a firebrand up there above the clouds, that I can bequeath to my brothers and sisters the Revelation House and the Saint's Word's House together as a brand new place put into proper condition to last for ages without having lost the modest general look they used to have when the Creator chose them to come down and speak in 1974 and 1977. It's from that place that He restarted the process of man and the world's changing. I am well aware that some day all of men will come to that place from all parts of the world.

A new edition of The Revelation of Arès comes out.
'That's all?" will some people ask, disappointed when peering at the small 160-page book.
Yes, that's all. However, I have worked on it much and long. When I got going on it I set myself particular specifications the broad lines of which were designing a book as little cumbersome as possible, easy to carry, easy to read and understand for men no longer used to reading. When it comes to a text of the utmost importance like The Revelation of Arès, to meet such specifications is a bit of a challenge.
Did I meet my goal? Who but the readers can say so? I hope that the book in a reduced format, though with clarity, will be considered as adequate to the fundamentals every reader expects to find in it, that it, the Father's Word and Mikal's word (Rév of Arès i/12), which is the inseparable wake of the great Vessel of the great divine Soul that is forever waiting for us to reach the Sea of Sanctity, Might and Light (12/4) some day.
For the time being, the current edition is a pre-edition designed to test the appearance and typography of the book and to check it for defects and whether it is well fit to the various uses (bookselling, libraries, mission, prayer, etc.) intended for that book.

The Revelation of Arès, ed.2009, will be presented today, April 22, 2009, at the Salon du Livre de Genève (Geneva Book Fair). The stall has been designed and prepared by Adira (Association pour la Diffusion Internationale de La Révélation d'Arès = Non-profit Society for World Distribution of The Revelation of Arès, http://www.adira.net) and the Swiss Arès Pilgrims.

Salon du Livre de Genève 2009

Copyright2009

Comments posted (0)          Add a comment

march 28, 2009 (0094us) 
when the incredible turns to the necessary

Let the Wind of penitence sweep away History,
its sins, its scourges, its trials and tribulations,
just as winnowing sweeps away the chaff from the grain!

vannage du grainIt looked like everything was for the the best in the best of all possible materialistic worlds. The French household capitals doubled in value within thirty years, modern conveniences was spreading, medicine made giant strides. Unseen was the deployment of the Asian industry, the work of which was gradually going to substitute for our work. Unseen was the slow extension of man's lifetime, which was going to weigh down the welfare costs. Unseen was the global debt, which was going to set off the current crisis, the trade of (ac)count money (Rev of Arès ii/10-19, xi/3-4, xxvi/2, etc.), money which was easy to borrow, but had no real existence.
The welfare benefits will go into decline, Money, real money, will be less easy to win or borrow. Jobs will become scarcer: In France in February there were 80,000 more jobless people and the forecasts for the future are alarming: there will be 50.000.000 jobless people in the industrial world within two years, which is very big!
In a country where less and less products are manufactured, because they are more and more subcontracted in more and more remote countries, the big bosses are no more than super-agents of public relations capable of negotiating with Czechs, Poles, Romanians, Chinese, Indians, Indonesians, etc. As not everyone is skilled at super-communication, the big bosses demand very high salaries. The Stock Exchange and the big speculators have become so powerful that they sway all exchange rates and, in a few months, the oil barrel price increases from $30 to $150 and then, seemingly defying all logic, decrease from $150 to $50. Nothing has kept any stable value, as a value is no longer the commodity— the honest cost of the exploitation and distribution—but the biggest bundle that can possibly be unscrupulously made from it at one point.
It is indeed possible to live through impoverishment and problems, but they currently inform us of the beginning of a collapse the consequences of which are altogether unpredictable to a human long gone unable to bear the hazards of History philosophically, because he has long gone unaware that he can be stronger than History.
The people think they have nothing to fear from a democratic government, but they fail to realize that the government are forever legislating and whittling away the people's intelligence, which has already dwindled to a flickering candlelight (32/5) on the spiritual side, and liberties, so that they will have to become absolutely free (Rev of Arès 10/10) again some day. How will they do so? That's the question. At the present time, the people feel let down and have made themselves their own daydreams and follie. They will more and more often and to no avail try to get them come true through all sorts of protests staged by political, media-conscious thinking machines which they can't control, at all.
Disappointment can no longer spontaneously inspire in a despiritualized people good and right intentions like penitence, forgiveness, love, spiritual intelligence. Such qualities can't be raised but by awakening man's conscience. Which is our mission's purpose.
Disappointment helplessly leads a disappointed people to have evil temptations, some violent like vengeance (Rev of Arès 27/9) on the alleged culprits, revolution and ideological dictatorship, maybe even war, as well as some individual and peaceful, though no less detrimental, like the temptation to offload one's disappointment onto others—by citicizing and/or deserting them—on those whom one thinks are guilty of a stagnation or a failure, the alleged hopeless immobilists, incompetents, narrow-minded ones, or petty tyrants, a temptation that sometimes occurs in our Arès Pilgrims' assemblies, in our generation of penitent beginners who still show many of the general population's sins; For spiritualization, a key to which inevitably difficult fraternization is, has to start with us.

Man has rejected spiritual life, which he has considered as demythologized by science and advances in all social issues and  proved to be incredible therefore. Now, the incredible is going to turn into the necessary.
I am not delighted at the news of an economic decline. Man could have recover spiritual life and not have been lacking in comfortable materialistic life, because both lives are legitimate.  But man has obviously become unable to develop both of them at the same time, so it makes good sense to prompt him to develop spiritual life—which is plain Life (24/3-5) in The Revelation of Arès— because only it will give him the safest and strongest basis of happiness.


Man no longer believes in the miracle of socialo-communism which vanished along with the "Eastern bloc". Now man no longer believes in the capitalist or free-market miracle. He understands that both these miracles have one and the same predator, the system, that officiates at the top of the financial network, just as he had officiated at the top of the collectivist network. It is the system that has to be replaced, Adam's system (Rév of Arès 2/1-5), but not materialism, because we ourselves are matter. Our organic matter we have to re-spiritualize just as the Creator spiritualized a thinking animal—the man that slept on the shadow (Rev of Arès vii/2)—and so made him Adam in Eden (vii/5), Adam before the fall (Rev of Arès vii/7-11).
We have to spread the mission of spiritualization and make it more and more refined, because religion will never carry it out, since it has never carried it out for centuries. We will not let men stay forever unable to understand that the basis of happiness is not the system and its law, whether leftist or rightist, and not the passive resignated expectation of Mercy (Rev of Arès 16/15) and of a post-mortem paradise.
Making the earthly living be conscious that they are cut our for spiritual life is awfully hard. So remote from it man has become that the very hypothesis of the spiritual cannot cross but a few minds every now and then,  No doubt, the mission of spiritualization is a trial. We ask moles to turn into eagles (Rev of Arès 23/2). To become eagles? A mole cannot even see it as absolute utopia, because thinking of utopia is at least thinking, that's something. A man in the masses does not think of becoming spiritual any more than turning to a vegetable or a gas.
Still, this is the challenge the Maker asks us to take up through The Revelation of Arès.
We all are going to be the creators of a changed world (Rév d'Arès 28/7), if we want to get on. It is easy for religions to contend that it's sheer utopia and that the best a believer can hope for is a happy death and eternity. The Revelation of Arès reminds us that death is just abnormality caused by the cumulative sin. Man was created to be inseparable flesh, mind and soul (Rev of Arès 17/7) on Earth. Man was created for earthly happiness, which only spiritual Life (Rev of Arès 24/3-5), the outcome of penitence, can May the world change before the sin of sins (Rev of Arès 38/2), evil prevailing once and for all, arises and the world destroys itself!

Copyright2009

Comments posted (0)          Add a comment

february 23, 2009    (0093US) 

I have, I am

Lately, while channel-flicking I came across a channel, the name of which I've forgotten — Morocco something? — I saw a likeable young man being interviewed who, just when I was about to click and go through to the next channel, said, "...spiritual, an Islam that shows real respect for others." I strained my ears. The young man was describing his faith in very beautiful noble words.
Suddenly, his name shone on screenSoudain, Abd Al Malik. I didn't have the slightest idea who he was.
At one point, the intervewer told him in substance : "But don't you earn a comfortable living? You do."
Abd Al Malik answers (I render his thought from memory) :
"To me earning money is no end in itself. That's just a means of existing,
because, if you don't exist, you don't have the slightest capability of  issuing a message to mankind.
In the world you are what you have. If you have nothing, you are nothing, you are unseen."
I don't know whether Abd Al Malik has read The Revelation of Arès, ever, but he's got his way of stating a global fundamental truth, that the Creator mentions about himself in that Revelation:

flowersI have, I am, says the Creator (Revelation of Arès ii/1).
It is because he resembles his Creator (Genesis 1/27) that man has physical possessions besides his mere life, because the Creator himself, if he had no more than his Life, would not exist, he could not be heard by man, who cannot consider anything as existent but perceived, felt, valued, shared.
To have materially speaking is to lay yourself open to the other one's senses and consciousness and the other one can perceive you and so makes you exist.
One is, because one has, therefore,
but the Creator says even more, One has what one is, too.
This is why leaving men in destitution is tantamount to keeping them from existing. This is more than a sin against the neighbor, this is a sin against the Creator and his Creation
Consequently, every asset that a living one has is destined to be traded — it doesn't matter if it is traded for gratitude, for objects, for help, for wages — and anyone's due honestly paid even allows you to value a spiritual situation (Matthew 25/14-30, Luke 19/11-27, etc.)


Even though the Creator is not intrinsically molded to exist materialistically just as man exists by coping with his body, putting on clothes, eating, etc., the Creator himself needs to possess something to exist. In saying, I have, I am (Rév of Arès ii/1) the Creator lays stress on the fact that he exists only because he is perceived by his Creation and, notably, heard by the human creature and that this could not be possible without links of possession. And even he possesses—he has—much. He possesses the most, his sumptuous immense Universe (Rév of Arès 12/4) and the least, his Voice (4/8-10, vii/4-5, xxxiii/5)by which he called Noah, Abraham, Sarsushtratam (Zoroaster), Moses, Isaiah, Jesus, Muhammad and Mikal and the world beyond the prophets.

Twice or thrice a month, a reprimanding moralist turns up and admonishes me, "You have been given The Revelation of Arès for free, you shall give it to the world for free. It's shameful of you to sell this book. It proves that you are a crook (or an impostor, or a smart aleck, etc.)." Ouch! I'm not particularly treated leniently.
I reply, "Every thing has a price in the universe. Passing The Revelation of Arès on to mankind costed the Creator a lot more than some money, the pain to love from unrequited love: I'm squeezed, I'm squeezed like the nail (hammered in) (ii/21). An exorbitant cost which it will take time for us sinners to meet by being penitent, acquiring Good, a currency we can't afford yet. So, until that Day rises, divine Wisdom sets us a special price, next to nothing for his Word on earth, but a price that we have to meet nevertheless, that is, the money to edit, print, distribute The Revelation of Arès and the necessity of selffinancing by selling it, in order to keep on circulating it and forever widening the field of its distribution."
I add, "Judging by what you just said, you'd be converted by this book, if it was given for free?"
The reply to my question varies depending on the moralist, but it always amounts to this, "This is not what I meant."
I retort then, "You have tacitly owned that there's a moral in the fact of selling The Revelation of Arès. Events prove it. About the year 1980, for a few months we handed out 20,000 copies of The Gospel Delivered in Arès for free. How many spiritual vocations do you think were awakened by that free distribution? None at all! On the other hand, the books paid cash in bookstores have allowed a lot to enter into penitence and create their souls (Rev of Arès Vigil 17). Which just shows that even a soul is worth a little money for a start."
The reprimanding moralist disappears then. He is convinced that I told him lies. Another is to turn up within a week or two weeks.
As to me, I do nothing but proceed with the logic of the Creation, that is, both to have and to be inseparably:
I have, I am (ii/1),
given that one cannot have and not be, but one cannot be and not have, either.
To pay the printer's bill, and then to have the book paid by the reader and let the bookseller make a profit, these actions are normal—for the laborer (even the apostolate laborer) deserves his wages (Luke 10/7)—and do not despiritualize the Word. Only damned hypocrites try to make people believe that a Word is genuine but only if its witness lives on nothing and communicates with the world by sheer transparency like angels (if that, for who knows what angels live on?)
A new publication of The Revelation of Arès is going to come out. It will be sold, just as the previous publications were. Nothing dishonest in that. In advance I thank all those who will buy it, whose spiritual Awakening (Rev of Arès 36/4) it will help towards, and who at the same time will help us carry out a very hard mission.

By the way, I asked my daughter Nina if she had heard of Abd Al Malik. She replied, "I've listened to him, indeed. He's a terrific rapper."
A rapper? A sufi, philosophic performer of rap music?
Grieving deeply over my ignorance of things of rap I told myself, "I gotta put on a cap screwed on my head with its peak to the side and pouch-style pants with their seat down to the knees and undone sneakers... I gotta lose weight until I get a bicycle chest and can drag myself along with a joint stuck in my lips (I gotta learn to roll joints too) up to some rap dive... and even I gotta wear a false chin in cardboard so as to hide my beard, for I've caught sight of a few rappers on TV screen and not seen a bearded one..." I was soliloquizing like that, because I had only seen Abd Al Malik's face.
Yesterday, Christiane, my wife, bought a CD by Abd Al Malik, "Abd Al Malik, Dante". I found out that he was dressed like everybody, like me, like you, and that the poetic quality of his songs was great, beautiful, rich in meaning and by no means forgetful of God and the values of love, forgiveness, peace, spiritual freedom and intelligence.
Ouch! He probably incurs the reprimanding moralists' reproaches.

Copyright2009

Commentaires publiés (0)          Ajouter un commentaire

january 27, 2009 (0092us) 
the courage to be

1961, the year when Barack Obama was born.
the Freedom Riders are campaigning for local minor rights: equality in the buses in the USA Southern States,
and so doing they contribute to having the unthinkable come true: the election of a Black to the USA Presidency 47 years later.

In local, limited actions huge far-off outcomes originate.
You should never despair of your frailty ever being successful.


Margaret Leonard in 1961 and in 2008In 1961 in the USA, in the Southern States there are buses for white people and buses for black people. White and black protesters strive to denounce the racial discrimination, an unbearable situation for people to be in as well as a stupid economical policy. They think of riding by bus in mixed (black and white) groups of 15 or 30 riders. They hope that by travelling in sizeable numbers they can both call the public's attention to the horrors of racism, which is even more harmful since it has become reflex, and keep the racist police and justice at bay. They are wrong on the latter point. A lot of the Freedom Riders end their rides in prison.
Those Freedom Riders are regarded by folks around them as foolish and even blameful as the Arès Pilgrims will be regarded by their own folks a few decades later, but this is what bringing about changes costs, what changing the world (Rev of Arès 28/7) costs.

Here are excerps of a statement by Margaret Leonard, now a 67-year-old lady, a Freedom Rider jailed in 1961 in Parchman, maybe the harshest penitentiary in Alabama, only because she dared to belong in those mixed groups of riders in Greyhound buses.

"From 1960 to 1970 campaigning in Civil Rights Movements was hard. I wasn't battered, but others were. I might not be battered, because I got myself arrested when the campaign was drawing to a close. The prison time, however, was very hard to me emotionally. I've kept memories deeply, firmly fixed in my mind, memories of my release from Parchman. All those arms stretched towards me through the cell bars along the corridors. A lengthy row of white and black arms.
"People used to be scared. They were scared of showing their hope of a new order of real justice. They weren't scared of dying, but they were scared of people pointing accusing fingers at them and scared of being laid off. My mother lost her job right after I'd been jailed.
"I think that we helped make the world much better. Clearly the USA today is better than it was in bygone days. I wish my parents and my sister had lived long enough to see it."

What did frail Miss Margaret demonstrate in 1961?

The courage to be free from any prejudice (Rev of Arès 10/10),
free
to be a man of the coming time (Rev of Arès 30/13),
in short,
the courage to be
as we understand the Creator when he says I am (Rev of Arès ii/1).


You can't be an Arès Pilgrim unless you too have got the courage to be, to be a Freedom Rider of sorts, with spiritual freedom in prospect (Rev of Arès 10/10), different from the social freedom once sought by the no less heroic (Rev of Arès xxxv/4-12) 1961 Freedom Riders, but you are even more firmly resolved to change the world (28/7).
Besides, your courage to be is much easier to show nowadays.
You are missionaries in a country where you certainly can be still pointed at by accusing fingers, but you no longer lay yourself open to a loss of job or imprisonment because of your faith. 
Your mission is today much less dificult thanks to the courage to be of heroes who like Margaret Leonard, from stage to stage and from century to century have cleansed the world of a lot of prejudices, of egoistic and discriminating habits and of authoritative interests.
You do not believe, just as the Creator does not believe, that the system of Adam outside Eden (Rév d'Arès vii/7-9), the world's current system, can restore mankind to the happiness for which it was given spiritual Life through Adam inside Eden (vii/5-6).
You want to inspire the world to enter unto penitence in order to break Adam's uninterrupted stagnating state of spiritual barrenness (Rev of Arès 14/1), Adam who so far has never ceased to let the noise enter his head like sand (vii/5), heavy, barren sand, which ballasts him and keeps him from ascending towards the Heights (36/14) of happiness.
You want no more than to inspire the world to recover Life (Rev of Arès 24/5).
This is why you've got courage to be.
You're going to be successful.



Copyright2009

Comments posted (0)          Add a comment

january 9, 2009 (0091US) 
how inextricable!

The Hamas cries out : "Palestine will keep dead set on martyrdom until Israel disappears!"
Israel
cries out : "We'd rather subject Palestine to martyrdom than leave it to oust Israël!"
How inextricable!

Gaza

I look at the pic: A brave Palestinian woman appealing to Isreaeli squaddies' fine sentiments, but they can't do anything about it.
I look at the pic and I can't side with anybody.

I'm not anxious to be well-thought of, like newsmen, politicians and the big sermonizers are, by flaunting indignation over others' sins and demanding solutions that cost a lot to others, but nothing to me,

because I feel absolutely overtaken
with the absolute evil that's hit the lands over there,

the absolute hydra (Rev of Arès xix/10) beyond indignation and every available solution, something past the problems of death itself!

So I come to absolute humility in the face of my own sin and my fellow men's sins.

Early this morning, after I had through my window seen the day rise at roofs level and I had fallen to my knees to pray,
I simultaneously
raised my voice,
I seek refuge with the Lord of rising day from the evil of what (man has made of all) He has created... (Quran, al falak, 113),
and thought,
"But that refuge lies within me, since I am your image (Genesis 1/27).
Father, it is up to men to give up evil, which they have designed and produced (Rev of Arès 2/1-5).
You have made man free (Rev of Arès 10/10) and answerable for his freedom.
How obvious your Wisdom !
Whenever you intervene, man protests volubly, What sort of magninimous God is He who doesn't leave me free to act?
Whenever you do not intervene, man protests volubly: Is The one that leaves me wretched a merciful God?
The refuge which I seek is my good self, is love and intelligence.
Love and intelligence lie within me, but I can't see them but with difficulties...if only I can see them, poor me!
How would I dare get annoyed over my Palestinian and Israeli brothers, because they can't see them within themselves? 

Through our sins we humans are all responsible for that tragedy, whether we live in Jerusalem or 10, 100, 1,000, 10,000 Miles from Jerusalem.

We all harbor the solution within us.
Truth is that the world has to change (Rev of Arès28/7).

Let's be penitent, that is, good, and let's harvest all the penitents possible so that the good will some day reach the Near East bound to be devastated for long by immediate ideologies and their dreadful offspring, hatred and jingoism, which a few truces will now and then barely appease, until our Palestinian and Israeli brothers find out by themselves that the solution simply depends on love and intelligence.

Copyright2009

Comments posted (0)          Add a comment

december 22, 2008 (0090US) 
christmas of hope


How lovely our display window in Paris is (Raymond Losserand Street) !

Vitrine Noël 2008 Paris

On the left :

To all of men we whish a Christmas of hope !
To us Arès Pilrims just as to you all
Christmas brings to mind hope
that all of men will some day do only good
— just what we call penitence
in joy and festivity*
which merely consists in:
loving, forgiving,
making peace,
being free from prejudices and thinking everything over —
a world where no one savior,
but billions of saviors, billions of fine souls will come into existence !


On the right :

Father of the Universe,
You are the only Saint.
Let your Sanctity prevails over us
So that we may do your Will,
So that we may get our food,
So that we may forgive
and be forgiven,
So that we can resist temptations
And the devil will be brought down,
So that we may be forever ruled by
Your Sanctity, Your Might and Your Light !**


* The Revelation of Arès 30/11
** The Revelation of Arès 12/4


Copyright2007

Comments posted (0)          Add a Comment

décember 11, 2008 (0089us) 
the nice fellow mystic

A fraternal amendment to the statements of a good many persons that will mention The Revelation of Arès as being a mystic experience:

The traditional mystic's peculiarity is his or her belief that he or she can directly experience God and his or her salvation through piety, asceticism and renunciation of worldly life without recourse to religion and religious laws and/or sacraments.
The Arès Pilgrim too believes that he or she can directly experience God and his or her salvation without recourse to religion and religious laws and/or sacraments, but not through piety, asceticism and renunciation to worldly life. The Arès Pilgrim believes that God and salvation are found when man's penitence is completed (Rev of Arès 16/17, 30/10/11), that is, when a man or woman performs love, forgiveness, peace, self-release (freedom) from all prejudices, spiritual intelligence and the harvest (Rev of Arès 5/2, 6/2, 31/6, etc.) of other penitents who from generation to generation will add together to make up the small remnant of good people whose influence will end up bringing about the Day of global happiness (31/8-12). That will not be performed in mystical seclusion, but it will be performed right in the middle of the world and its everydaylife of sufferings (28/25-26, 37/9) as well as joys and festive times (9/7, 30/11).
If mysticism as experience of salvation without recourse to religion can apply to spiritual Life, as it is meant in The Revelation of Arès,
an Arès Pilgrim is no more than a nice fellow mystic, well aware that he or she will be saved only by striving to become good and help other people to become good and that he or she in so doing will recover the image of the Creator of love (Genesis 1/27).


chagall_birth of mankindSome people tell me, "But you saw and heard Jesus in 1974 and then God in 1977. That was direct experience of God, a mystical experience, wasn't it?"
I reply, "No, that was just a direct experience of the surnatural. I would get the experience of God much later, after spending a long time achieving my penitence, that is, becoming a man much better than the one I had been. Until the achievement all was just potentiality, all was just efforts and efforts and I had no proof that they were reasonable and would end up successful.   Until then all was just words and ideas in the pages of The Revelation of Arès, which has no real existence until it is achieved (Rév d'Arès 35/5-6). I personally believe in God, though mind you penitence can be achieved by people who do not recognize God (28/11-14), provided they believe in Good. What a great expectation! How great God's generosity!"
Our mysticism, if we have any, is performed in direct relation to the world. It is the mysticism of the practical Good.
No flattering iconography of such a mysticism. Notably, its glory (Rev of Arès 37/9) disappears under the problem of time, of the huge time that efforts to be good take.

The necessity of time is misunderstood by some people who, when newcomers in the assembly, expect perfect good men to be there. They rub shoulders with brothers and sisters, whom they judge are disappointing fellows. They fail to see that  those novices of a beginning small remnant make up not an angel assembly, but a magma of penitents in the making, only would-be brothers, but no consummate brothers. They do not understand that the assembly is not a refuge, but a dough trough, and they leave, because they think they are already good bread and do not want to be "kneaded". Sadly, almost nobody is good bread in the world. Love, therefore humility, is as necessary to persevere in assembly life as it is to be happy with life in the world where one cannot receive anything but what one has given, if one happens to receive anything.

The Aresian faith is only mystical in absolute realism, which is not the peculiarity of traditional mysticism, which borders on spiritual emotional ecstasy.
Sacrifice etymologically means "to achieve the sacred." Now, an Arès Pilgrim is aware that he or she is neither saved by the sacrifice of a god incarnate on a cross to redeem him or her from sin, nor saved by his or her own asceticism as hard as possible. It is his or her own sin, that is, his or her own evil, that an Arès Pilgrim sacrifices—in accordance with his or her own freedom to be good or evil—by striving to be good.
An Arès Pilgrim is aware that the addition of goodnesses, if the number of penitents is to increase much, will some Day (Rev of Arès 31/8) end up in global Goodness, whose billions of atoms the Arès Pilgrim's part of goodness will be a constituent.
This is a long rocky path (Rev of Arès 25/5), just the opposite of what a famous traditional mystic, Krishnamurti, said: "Truth is a country with no paths." By saying that Truth is that the world has to change (Rev of Arès 28/7) The Revelation of Arès means that the change will be achieved through slow, long movements towards the Saint's Mountain (7/1-9) and four generations will not be enough (24/2) to reach the end.

Copyright2007

Comments posted (0)          Add a comment

november 5, 2008 (0088us) 
definitely a great people!

The Americans have elected, by a landslide,
their first colored president,

and, what's more, a man with considerable intelligence and sensitivity!
We, the French, put on airs and give the world humanity lessons, but are nowhere near making such a passage. 
The American people have shown that they are as capable of making mistakes, like the past eight years mistakes, as capable of overcoming some of their prejudices by electing Barrack Obama.
Only men of quality know how to reconsider their mistakes. This is the very quality of penitence!

ObamaMr Obama is a politician, he unquestionably has got all the failings of any politician, and we Arès Pilgrims are well aware that the world will not ultimately change for the better through politics or black king any more than it will change through religion or white king.
But no man on earth is completely good or completely evil, which explains why the Father never despairs of his Child (Rec of Arès 13/5).
Now, it seems that for the USA as well as the world very dependent on it Mr Obama is on the good side.
So it seems clear that the Father has given Mr Obama's providential election his blessings!

The Arès Pilgrims, whose eldest brother (Rev of Arès 16/1) I am, give you Mr Obama their brotherly greetings,
their greetings filled with great expectations,
and urge you to read The Revelation of Ares.

Mr Obama, I am personally and permanently at your disposal to travel to Washington D.C. or Chicago, your city,  and give you any explanation of that great Word you may be asking for.

Father of the Universe, You are the Only Saint... (Revelation of Arès 12/4).

Copyright2007

Comments posted (0)          Add a comment

october 31st, 2008 (0087us) 
the only real crisis, the crisis of man

A lot of trouble and work takes up my time and seem to dull the attention I've paid to this blog so far.
They actually do no more than get me to slow down the blog, even though the news offer plenty of subjects.
Most of those subjets are not worth the great fuss made about them by newsmen, who are just sensationalists who sound like the fairground barkers in my childhood's days.
The economic crisis, for example. Any sensible person that had observed the world, at all, ever since 1975, has expected an economy based on indebtedness—and, which is worse, chain indebtedness: re-re-loans of re-loans of loans—to turn into hot air trade. It is or it would be necessary sooner or later to restore to every thing its real price, different from the one written in accounts and printed on tags, and to give back the loans (1,200 billions of Euros as far as the French government is concerned). This necessary rationalization is or would be to cost everybody a lot, but the situation is not so hopeless, since 4,000 billions of Euros to save the banks worldwide have been found within the space of a month, while 20 billions of Euros to save the starving humans have barely been found in the space of 10 years.
In any case, it is in no man's interest to see the banks head for disaster, just as it is in no man's interest to see his local baker or garage owner be bankrupt because of poor management. We all need these trades, even when they are at fault, just as they need us to survive. Whenever one of us has bought a washing machine, a car, an apartment, on credit, he or she has been a party to the banking system just as the state has been by borrowing 1,200 billions of Euros. As you can see, the matter is existential and enormous, but the real existential crisis is the crisis of man.

PaulKlee2569Economywise the worst is still in store, but we won't die from it.
The real economic crisis is to come, unbelievably cruel and aberrant, when the bark eats away its own tree, when the roosters kill the hens to rob from them the poor moss they have left, and when therefore man has to face up to the truth, that the falcon stands for (Rev of Arès xvi/15). Not only does the Maker's Word forecasts it, but it is patently obvious.
Let's be serene and strong in spirituall life then, just as Jesus prepared us to be 2,000 years ago: A man's life (or ha, Rev of Arès xxxix/5-11) is not made secure by what he owns (Luke 12/15).

But man can die from the spiritual crisis.
Before Jesus appeared and spoke to me, in 1974, I had believed that man was irreparably wicked or evil, doomed to eternal damnation, and could not be saved but by the holy mercy, that religion claims to be authorized to secure for him in return for his faithfulness to the creeds, the religious laws and (within some denominations) the sacraments.
Ever since 1974 The Revelation of Arès has every day shouted me from this error and to the direct opposite, and I have talked people out of this error and into the direct opposite, that is, I have taught that any human, whether a believer or an unbeliever, can be saved but only by himself or herself and merely and in any event by applying love, forgiveness, peace, spiritual freedom and intelligence, which The Revelation of Arès encompasses in one active word: penitence. Penitence that is no sadness or austerity or severity, but that is joy and festive mood (Rev of Arès 30/11). Unfortunately, manhood is not moving towards it. Hence the necessity of our mission.
This is what I have taught ever since 1974, and as no teaching may be really done in love if the teacher fails to learn from the experiences and thoughts of its audience, a permanent exchange has to be effected between them. Which is why this blog is useful.

The snag in a blog or its poorness are the very snag in the whole Internet (or in any publication), that is, it is just made of words and pictures.
Due to this, the Internet has not taken on the importance and efficiency usually and wrongly ascribed to it, because History—evolution, therefore— is not made of words and pictures, but it is made of facts and actions.
That's where we can find both a certainty and a lesson.
The certainty is that there's no cause for us, Arès Pilgrims—including the eldest (Rev of Arès 16/1), the most slandered one—, to remain excessively worried because we are blackened by denigration and fibs on the Internet or in publications. This is just the usual scribbling, mostly anonymous, of racism, prejudice, counter-propaganda, pettiness, sometimes hatred, in short, of pathetic people who avenge themselves for their stitched tongues (Rev of Arès xii/3) by mimicking the media kass (tinny piano) (xviii/6). Those people talk a lot of fuss — the noise — never borne out by facts. History will acknowledge that we are honest poeple, whose only mistake is, just as the minstrel used to sing, that they displease "ordinary people" who "hate anybody that takes a path different from theirs" ("La Mauvaise Réputation", in English "Bad Reputation", Georges Brassens).
The lesson that we, Arès Pilgrims, are given is that we absolutely have to emerge from the words, from which the disparagers cannot emerge, at all, and we have to develop action, which is the best way to deny their disparagement and slander.
This is why I am sorry that I can't escape from my solitude, I am bound to remain remote from my brothers. I regret the loneliness which keeps me from seeking and performing actions shoulder to shoulder with all of them. At least, I can through this blog encourage my brothers to switch from words to actions, because words, leaflets, posters, well-dressed windows, present the public with ideas, but never save anybody. Actions like penitence and the harvest of penitents  started off twenty-five years ago, which is great, but we have to develop practical incentive actions.

There are good reasons, like those shown by The Revelation of Arès, for men to be pessimistic about the future, but there are also limits to pessimism.
The world, mostly rationalistic, which due to the fact it is rationalistic is expected to be "realistic", I am stunned to see it become more pessimistic than we are. Just look at the environmentalists! Why can't they see that back in the days when dinosaurs reigned supreme over the planet there was every reason to be environmentalist and pessimistic about the future? However, the planet Earth, the home of man, the Creator's privileged creature, is still in existence et will remain so in spite of its new dinosaurs: carbon dioxide, insecticides and global warming. When faith and hope are lacking, reason is dwindling. The Revelation of Arès doesn't worry about the fast disappearing elephants and gorillas and the lack of environment-friendly potatoes, but it worries about the fast disappearing kindness and love. Love is needed to be salvaged!

We have to innovate in action.
We have to inspire man with actions he may feel like trying to take or copying from our own actions, actions likely to persuade him gradually that happiness and the future are produced from good, but not from evil. We have to demonstrate to man that faith and hope give strength and clearmindedness, and that love, forgiveness, peace, spiritual freedom and intelligence are the constituents of virtue, the only lucid process of making a success of life...and of changing the world (Rév of Arès 28/7).
The Revelation of Arès does not meet with approval from humanity, as long as it is circulated only in words. This is because, as scientist Jean Rostand said, "truth necessarily sounds like revenge."  The harsh words of truth put off a lot of people, except a few exceptional people, the rare ones capable of seeing truth beyond words. Now, the small remnant that the Father has sent us to bring together (Rev of Arès 24/1) is not made up of exceptional people; it is made up of poor chaps, dead losses and jerks like me and you. It is when the word "revenge", once used by Rostand, loses its meaning of reprisals—endless revenge (27/9—and has the meaning of denial demonstrated and proved, in short, of action and fact that lead to good and happiness, that our message gets through to the world.
It will be easier and easier to be understood by the world, because there exist less and less opposed human blocs. Society is becoming a patchwork. Races, educations, trades, etc. are being more and more mixed up in the world, which is great evolution, because prejudices and privileges are gradually vanishing at the same time. No one will ever be able to stop the mixing. Which gives us great expectations.

Copyright2007

Comments posted (0)          Add a comment

september 24, 2008 (0086US) 
love of the neighbor

The verb love is used sixteen times, but the noun love only twice in The Revelation of Arès. At first sight, such a scarcity is strange in a Message that came from the universe depths and that from end to end quivers with love of man. But the scarcity actually is intended to lay stress on  the very strong meaning that love has in The Revelation of Arès:

The verse 7/5 recommends that mankind should never be reminded of the Will that saves and the annihilation (self-extinction) of the rebellious souls in threatening tones, but always in a loving tone, that is, always in terms of prospects of the revival of perpetual happiness, because
the Will that saves just refers to what was originally willed by the Creator, that is, a mankind made happy and invulnerable through spiritual Life,
the annihilation of the rebellious souls has not a tragic meaning; it just means that, according to evolution and for millennia by now, a mankind that has for millennia freely opted for "might is right" (Rev of Arès, Adam, 2/1-5) against spiritual Life (24/5) and kind-hartened intelligence (32/5) has given birth to offspring devoid of a soul, so that each adult individual on earth has to re-create for himself his or her soul (Rév of Arès ch.17 & 18) by working up and practicing goodness.

The verse 25/7 emphasizes that love is wisdom, which the world needs to gain happiness, but which is by no means princes' wisdom, that is, guile (Rev of Arès 4/3) to pretend to love the opponents and unpleasant people so as to make them easier to catch or eliminate.

Amour du prochainLove of the neighbor is not selective

and so is not instinct love or tenderness love or attraction love as is parental love, romantic love or friendship.
It is 
wisdom love, a love of paramount civilizing prospect.


It is wise to love any human, whether close or distant, whether friendly or belligerent, because wisdom consists in changing the world for the better (Rev of Arès 28/7), seeking for equity (Rev of Arès 28/10), consolation and peace (28/15) in every domain. To achieve these ends love and spiritual intelligence have to offset intellectual intelligence, the worst forms of which  have made mankind go into decline — contrary to the rationalists' assertions — like apriorism, legalism, scientism and even ethics, because the Maker's Word is not made of ethics, but of Love. Such is the meaning The Revelation of Arès gives the expression the too much loving Father (12/7).
The Father just like man never naturally goes for malevolent creatures naturally. Nonetheless, the Father wants to see

the jewel of his Creation, Eden, come back to life and so has to prompt man to change his life (Rev of Arès 30/11). In all fairness, he cannot withdraw the right to enter into penitence (Rev of Arès 8/6, 31/2, 33/13) from anybody on earth. It's a matter of absolutenesss. Just like man's absolute freedom (Rev of Arès 10/10) the Father's absolute Love cannot but be absolutely willed.

"The Pilgrim to Arès 1993-1996" dealt with love at length (p.460). This blog 0086 only lays stress on the existential (or existentialist) side of love, which necessarily results from a free resolute purpose of getting out of egocentricity now an inevitability from birth. Except in some gifted humans, notably some women (see below), love of the neighbor has to be chosen, deliberate, and then gradually improved without losing its way in passion, which is just suitable for romantic love, because passion usually borders on disorder which romantic love alone can get up to without serious accidents. Love of the neighbor is performed with moderation (Rév of Arès 7/6, 25/9, etc.) and the moderation has been set: You shall love your neighbor as yourself (Leviticus 19/18).
Just as penitence — striving and struggle to be good — begins with a decision, and then develops by the practice of goodness, but takes much time to becoming natural, the love for the repugnant or dangerous man — the one whose lips let pus or the worm come out or conceal the hook (Rev of Arès xxii/8) — has to be built up and experienced from scratch.

A believer, when not merely sheeplike, needs the right concept of truth, but has to gain it with time, because truth is not just the wording of the listing of principles, but results from real life, personal experience. All the more certainly in the field of love.
A number of women — but not all of women, far from it — gather and develop truth, love of the neighbor therefore, in a relatively short time, because they are maternal, which all of men ought to be likewise, but they have forgotten about it (Rev of Arès 2/3).

Consequently, women's spiritual intelligence is a less weak candle than men's (Rev of Arès 32/5). Most of men have to be far more existential than women. Deep down they have to pick up the voice of wisdom, which says that mankind will never gain happiness without continual problems, or wars, or disease, or death, as long as it keeps on separating its unpleasant, negative elements from its pleasant, positive ones, who all together make up the absolute — the Great Whole — that Eden was once made and will be made some day anew of.
Love of the neighbor cares little about the specification and qualifications of the loved one, since the loved one is everybody. Any individual is as good as any other individual in the absolute, but it comes as no surprise that a lot of men will have to make headway for long before getting at that stage of conception of the world, which verges on the stage of conception of the early Creation.

The masses, numberless, brainwhashed by the political hype, which the media keep on relaying, believe that it is possible to live without love of the neighbor, only in the peace of the law, of the social contract, of the "democratic" debates and of economic realism. The masses can't see that, just as eating can't go without drinking, living can't go without spiritually living. Otherwise, it is daydreaming, imagining that codes, police and civil services will be enough to make the world happy. Dreams of loveless society are even dangerous dreams. Which is proved by the fact that the world permanently lives under threat of war. Tragic evidences of this occurred in the 20th century when two dreadful wars broke out, during which it was incredibly easy to put uniforms on millions and send them to kill and even... hate each other. Which is going on outside of Europe.
Every day the political hype strives to maintain us in the belief that we cannot live without agreeing with laws, taxes and other contraints more and more pressing, because the powers fear that we could one of these days realize that we do not need laws, taxes and other constraints, if love of the neighbor spreads, and that politics and religion are to disappear then.
Life can do much more than strive to last and be organized. With the help of love it can re-create itself, blossom, fulfill its potential, develop ceaselessly, privately as well as socially. If you want to grow into something far greater than whatever you are forced to be, just put your trust in love! Choose that path and, even though it is at first unrewarding, uncomfortably gritty and rocky (Rev of Arès 25/5), follow it persistently.

As a result of your love for the neighbor, a different planet will appear.

I tell you that christianity will not be an endless failure.

Copyright2007

Comments posted (0)         Add a comment

september 8, 2008 (0085US)  

grim politics and poor Giordano Bruno

I drive into a narrow shortcut, a usually dormant alley. I am enjoined to pull over by a police motorcyclist with an elegant garrison cap and glassy black high boots on, his mount (a magnificient thoroughbred BMW) on kickstand close-at-hand. Along the street well-shammied limos are parked and men in black uniform or in undertaker-gray three-piece suits are hanging around.
The motorcyclist leans to me, "Are you a guest, Sir?" There may be some ceremony of inauguration around.
I laugh, "The wind of the Republic or politics never sends me any invitation, but the invitation to pay taxes."
A bald man in plain clothes perfectly brushed and pressed comes near to us, "What did you tell about the Republic or politics?"
Giordano BrunoI smile wide, "The obviousness of the wind is in the swaying of the tree, the choppiness of the sea..." I make a sweeping but by no means irreverent gesture toward the bunch of authorities in the street. "But we have to pay for the wind. That's all I said." He suddenly irritated says, "Get out of the car! Show me your documents!"
I say, "Well, I'm going to my barber's. I may have forgetten to take my papers." I rummage around. "You're lucky! I've got my driving licence." I hold out a transparent card-wallet to him. He says, "Slip the document out of the card-wallet!" I comply. He grabs the age-old red card softened and dog-eared. The old Photomaton picture on the licence and the old bearded gentleman in front of him do not really look like each other. Which makes him wince with disbelief. Handling the document the way a laboratorian handlles a dog dung he tries to decipher my name. "Your name is..?"
I say, "Michel Potay."
This reminds him of something. For seconds he searches his memory. He asks, "Have we already met?"
I say, "I'd rather say yes, but unfortunately I don't think we've ever met."
He resumes deciphering my driving licence, "You've been born in 1929?"
I say, "Correct. Will you have me put on police files, even though I've not been 13 years old for ages (I allude to Edvige, a new French police file system)? Civil Service index cards and  tax forms are just about all the wind shows to me as evidence of its existence."
He says: "To you the Republic is nothing but wind? You should keep quiet, Sir!"
I say: "Is the biting breath of air you are breathing on me now, unawares, what you call Republic or politics..? I can't reply but that it's just a breath of the wind. Giordano Bruno said: 'Let's regard obviousness as the sole judge of the truth, but whenever the obvious is missing, let's keep consciously doubtful!' We are sorry that Giordano Bruno was reduced to ashes, he was an obvious proof of man's sublimity, a proof that the soul can successfully escape the religious and political darkness. But what blew on his stake? Nothing but the wind."
He says, "Who? Jordo...what?"
I say, "Giordano Bruno, 16th century. The security forces in those days, who tormented that good fellow, thought staunchly that tey ensured the people's security, but just as the Heavenly Father doubts, I doubt whether the authorities have secured anything but their own security, ever. Please don't consider my words as scornful!" He is seething. I willing to defuse the situation say, "With whom do I have the honor of talking?"
He looks away, hands me my old faded red card, "You should have a new driving licence made." He claps his hands, "Move along!" says he imbued with supreme condescension like a confessor that absolves a big sinner (with regret).
I pull away peering anxiously in my rear-view mirror at those priests of the prince of political religion, whom The Revelation of Arès does not distinguish from the priests of the prince of religious religion.
Politics and our security? Politics, the cause of the enormous slaughters of World War 1 and World War 2, which adds Iraq, Afghanistan and Georgia to its slaughterhouse list? Politics powerless against the sharp increase in prices and the economic crisis? Politics, which puts citizens on police files, notably in France the citizens "likely to be a breach of the peace" (no one knows what this means exactly) from the age of 13?
Admittedly, men are violent, but only politics could supply their violence with the colossal means of warfare, conquest, massive destruction and repressive measures that we deplore. Admittedly, men are prone to lie, steal and quarrel, but could never give all of those sins committed individually the fantastic dimension that politics alone can give them institutionally.
The Revelation of Arès
 denounces the black king as well as the white king, because they entitle themselves to commit the worst sins, on a charge of which they in other respects convict any individual that sin alike. In addition to its great care in maintaining men in their flaws and weaknesses and so keep them easy to handle—hence its incapacity to make men happy—politics has inherited from religion its way of regarding power as sacred, of incarnating the all mighty, of excommunicating or inquisitioning detractors. The Revelation of Arès says that politics sometimes happens to do good, but that nonpoliticized men could do good likewise and even do much better. We can't help but doubt the validity of politics.
As for the victims of politics and its mother religion, a thousand pages in this blog might not be enough to list them, but why not say a few words about Giordano Bruno, since I mentioned him—by sheer contingency—to the police officier (maybe a superintendent)? Although I do not share all of Bruno's concepts, I totally share his crime, namely looking for the truth and telling it.
Giordano Bruno was a priest and doctor of divinity in 1578 in Napoli. Then he had the courage to think. He came to tell and write that much of what he had been supposed to believe and teach was untrue, was just dogmatism, the antique throne, the old  "sacred" trick, that every earthly power had from time immemorial sat on (Rev of Arès 22/5-6). Did he understand that the real seat of men's happiness had always been something else, love, the free Good? Yes, he did, but he was less gifted for spirituality—his spirituality was heavily influenced by Platonistic "emenatism"—than for logic. So he had a logical intuition of the infinitesimal and the infinite great, both materialized in numberless elements and constituent of all that exists, man included. This led him to understood the infinitude of the universe. Those concepts were conflicting with all that the church used to teach then. Giordano Bruno had to flee from the Catholic Inquisition. In Geneva he thought he could join real free believers, but found himself face to face with the Protestant Inquisition. He then fled to Paris, Toulouse, Londres. He was a teacher in each of those cities, and then he probably homesick returned to Italy, where he died an atrocious death on the Inquisition stake, in Rome, 1600. When, right before the heap of firewood was kindled, a monk raised a cross in front of his face, so that he could kiss it, he looked away in anger, as he had long realized that that cross was nothing but the commander baton of the princes (Rev of Arès 3/6).
Augusto Guzo, who expertly looked over Giordano Bruno's life and work, said, "[People can at great length discuss Giordano Bruno's concepts, but] they can't by no means discuss the strength of the intellectual enthusiasm with which he used to celebrate the infinite variety of universal nature as God's creation."
Ever since Giordano Bruno's stake politics has triumphed over obscurantism, it seems, as it nowadays lets beliefs and thoughts be freely expressed. This is untrue in fact. Obscurantism has only been reframed. Politics still consists in taking power, keeping it, and, so doing, preventing any contradiction expected or unexpected to grow active. In politics the fundamentals have not changed, only experience has. Politics has learnt that it's no use keeping men from thinking for the sake of thinking, because any thought for the sake of thought—usually called intellectual activity—is just a bonfire in the desert. Seen from a distance it is even pretty, so that politics leaves bonfires to multiply in the desert, which makes a spectacle of the effusions of the State's holy generosity. Only, if one of the bonfires crawls out from the desert edge—this rarely happens, but this happens— blown off by the Creator's Breath, and lights, and heats, and generates steam that activates the human engine, obscurantism reemerges immediately. Obscurantism reappears as soon as an "incorrect" throught performs positively or achieves (Rev of Arès 35/6).
In the days of Giordani Bruno obscurantism originated in theology. The questioning of dogmas was considered as working thought and the thinker was branded as criminal and put to death. Which the sheeplike masses considered as quite natural. From those days to now the "sacred" value of theology has changed into the "sacred" value of public opinion, which is operated like an instrument of torture or of execution. There is no longer any need to kill the man. To make the public have doubts about his integrity is enough. Which the masses, made much more sheeplike by means of the media than it used to be in the 16th century, consider as quite natural.
I think that the police, who serve the Republic, are aware of this point. But what can we do, that's the need to make a living. To be a policeman or a baker...I don't think that those men have made a choice. It was painful, at the bend in a small street, to experience the considerable gap between us and those men, our brothers, because the hard way of life that the system has made for us forces them to ignore the obvious. The obvious that Giordano Bruno used to point to. All the more reason to step up our mission, circulate our great expectations better and better.


Copyright2007

Comments posted (0)                         Add a comment

augusT 6, 2008 (0084us) 

hey youth, get the world to feel and look young! (a meditation)

Hey youth, get the world to look and feel young! Get it to grow spiritual! Get it to give up its bourgeois spirit!
You don't give youth in years, but you give it in capability of loving, forgiving, making peace, being spiritually free and intelligent, the opposite of which, sociomaterialistic dependency, brings about the bourgeois spirit.
Every day, the world grows more bourgeois, grows older, decreases in spirituality, if there's any notable spirituality left.
Every day, The Revelation of Arès proves more emblematic of relief from the bourgeois spirit.


meditationThe bourgeois spirit is not the resul of a social plot; it is not a materialistic philosophy or a vice, either. It is a web of specific fears: fear of shortage, fear of misjudement, fear of rejection from the social mold, etc. Besides, taking the most of these fears of yours, politics, mass-media and religion can dominate you. Most of us, whether wealthy or destitute, have got the bourgeois spirit.
Which explains why the liberating Call, "Change!" came over from the unfathomable ends of the eternally young Creation, where there is no time or fear.
There is at least a rung of the insurgence (Le Pèlerin d'Arès 1989, p.236) ladder that any real believer had to reach, and that is his or her self-fulfilled relief from the bourgeois spirit. A kind of metamorphosis turned inside out, the return to the faith of the spiritual conqueror, who takes on his or her past youth again as well as gets inspired by the youths around.

No one has been born a bourgeois, ever. Poet Shelley mentioned the mother that seized her newborn, held it aloft and cried out, "Babe, speak! reveal your immortal truth!"  Doesn't the Creator remind man that he should forever believe in his native truth? He does. — Make yourself as young as this little child... (Matthew 18/4-5, 19/14), Do not store up securities on earth... but store up for yourselves security in Heaven... Don't worry about your life... Look at the birds in the sky... (Matthew 6/19-26) —. We are born true and would forever keep true, if not only sin or evil, but also their environment among which the bouregois spirit belongs were not continually smothering our wits or intelligence (Rev. of Arès 32/5). So everyone of us, getting soon old, turning soon into aweak candle, has to create for himself or herself a soul (Rev. of Arès 17/4) to survive.

Getting rid of the bourgeois spirit is not synonymous with giving up worldly life, pleasures and properties. This kind of abnegation is meaningless The clergy that take vows of celibacy and poverty have not changed the world for the better (Rev. of Arès 38/7-8).
Getting rid of the bourgeois spirit means getting rid of one's fear of shortage and of misjudment, rekindling within oneself the permanent festive spirit of youth (Rev. of Arès 30/11), being bold enough to fly off, hover over the citadel of the world (Rev of Arès 13/7-8), so as to get people to look up to the prophetic hawks (Rev. of Arès xLv/14-26).
Why can't a man with a bourgeois spirit be believed by other men with a bourgeois spirit but with big difficulties?
By calling on men to penitence he only incite them to be good, to forgive, to be peacemakers, and be spiritually free and intelligent. These values sound attractive, as they sound just ethical and non-materialistic, not leading to any social compromise, and filled with beauty (Rév d'Arès 12/3)... But there is a very faint tremor in the voice, and that's what the public perceive! The public don't detect one who has got rid of the bourgeois spirit in one's words or leaflets. They detect it in that whole made up of one's flesh, mind and soul (17/7), in short in the living good man, that is an uttermost living good man when young.
Let's regain youth!
Youth! Take the controls! Take them, because you will never be able to throw them out below the horizon together with the Beast (Rev. of Arès 22/14), if you can't take them first. A revolution? No. An insugence? Yes (Le Pèlerin d'Arès 1989, p.236).

The bourgeois spirit used to cocoon itself in the threads of religion and politics, religion's sister,. Today it cocoons itself in the threads of industrie and banking. That cocoon is already wrapping the Asians, who think that it will forever keep them warm and safe. The fears that spin the bourgeois spirit thread are spreading out. Notably, the fear of losing the energy and the
myriad little treats, the low prices of which have so far depended on the destitution of producers who, through imitation effect, are now gaining the bourgeois spirit. But, what's more, the fear that "Order" may disappear together with the good cash return from savings, the health and pensions organizations, which are regarded as "benefits" due to the social struggle or civilization — the Egyptians, Greeks and Romans of old has their own, which vanished ages ago —, but which are no more than godsends threatened with extinction by the instability of materialism, rough, unstable and volcanic by nature, never controlled by any earthly power, which History points up.

After the religious and political rivalries here are the rivalries that the industrial and banking world organizes nowadays, but what's at stake is still as uncertain. There never come out the right car, the right airplane, the right machine, the right policy, the right law, the right exchange rate, the right stock exchange quotation, so something new is forever required, which is always expected to be better, but which is still more costly and does not come up to anybody's expectations.
When  the race for impossible perfection.
As the impossible never turns into reality, it is the impossible that rules the world. There is no future, therefore, the horses of "progress" are galloping toward nothing, nothing, nothing. Only spiritual life can refine, strengthen, stabilize life, but we can't see but a few ripples, very scant or even unnoticed, of spiritual life, like those brought about by The Revelation of Arès.

Admittedly, in the midst of this world driven by the bourgeois spirit we can see some religious people praying and preaching, some humanists philosophizing, some environmentalists picketting, but they have met with defeat already, because it takes more than ideals to win, it takes some material strength to win against bourgeois materialism, the realism of which has overwhelmed everything — Do not the workers, the grassroots and furthermore the povertystricken third world dream of getting bourgeois privileges, real concrete ones? They do.
In practical terms, the sole way of conquering the bourgeois spirit, says The Revelation of Arès consists in getting every one of men to change his life objectively, really, in the facts of his life, so that he may discover in love, forgiveness, peace and spiritual freedom and intelligence higher causes of joy, festive spirit (Rev of Arès 30/11), happiness (37/9, xxvi/12) and even materialistic interest (26/8-9). Actual personal change of the penitents (=simply those who change for the better) will induce the change of the world (Rev of Arès 30/11, 28/7), which technologies, rhetorics, laws, treaties, agreements, have never managed to bring off.

The Creator's eternal Word alone, counterculture par excellence, picked up again by The Revelation of Arès, can, if achieved (35/6, 36/8), conquer the bourgeois spirit — our bourgeois spirit —, that may be the most pernicious form of evil
disguised as Good and Reason before it reemerges in a different form, the sin of sins (Rev. of Arès 38/2). Like a wedge into a rotting tree stump we have to penetrate the recent though already too old industrial culture, which, even if repeatedly disenchanted as former civilizations had been, will stay long deeply caught in the ground, because nothing convincing has ever come to dig it out.
Even if the next president of the USA is Barrack Obama, everybody on earth knows that he, his personal qualities notwithstanding, will be just one more politican and bourgeois, that is, one hope less for the world. Provisionally this is good, but idealistically this is just hovering and getting nowhere. We cannot expect any global justice, equality, wealth and health on earth, as long as a minority will be thriving on a majority sacrificed. No workable global ideal can be drawn on politics, which always results from partisanship. A global ideal can only be accomplished by the man of good,  whether a believer or a non-believer, all races taken together, all frontiers erased, all prejudices forgotten. These are the yardsticks for measuring the depth of the utopia that The Revelation of Arès expresses, which can only be originated from a Father whose limitless Universe (Rev. of Arès 12/4) is an utopia, which science still considered as impossible until lately, something with no size or end and yet definitely real. Telescopes prove that reality. Our souls are the infallible telescopes to see the infinite life (Rev. of Arès 17/3, 32/3).

In youth blossoms out the strongest hope! That hope — the hope that each man as well as the world of men are able to change —, the Father in person kindled it within me like a Fire in 1974 and 1977. It is the Fire that pilgrims come and take (Rev. of Arès xLi/7) every summer in Arès, and that all of good men on earth, every day, kindle in their hearts by pursuing Good.
Youth! The man that is addressing you is an old timer, to whom the Creator, out of kindness, has day by day given youth. One is not young by sacrificing what one has. One is young when one does not live in fear — typical bourgeois fear — of giving up what one has, which mostly is no more than one's reputation, rather than giving up what makes up mankind's glory (Rev. of Arès 34/2).
Youth! Call on the world to enter into penitence!
Hard? It is, indeed. And it is even awfully hard! But the world was not created for bourgeois people who have long failed to expect anything from an ideal, if only they have expected anything from themselves, ever. Within each bourgeois a counterbourgeois is sleeping. Wake him or her up!
Youth! Take to the streets and stand on the public squares to call on the world! Show your faces! Sing, declaim poems, write! In every way call on people to regain youth, become young together with you, make love, forgiveness, peace, spiritual freedom and intelligence reappear and develop!


Copyright2007

Comments posted (0)          Add a comment

juLY 1ST, 2008 (0083us) 

it'll soon be the middle-age 

The 2008 Arès Pilgrimage began, just as it has done every year, on June 21st. Every day we sister Christiane and I drive from Bordeaux to Arès (an about 65 Miles round trip). We are pretty less in funds than the emirs of Arabia, so this daily ride costs us a lot, and as on Wall Street rumors begin circulating that the oil barrel will soon cost $200, we figure that some day we will not go to Arès every day, but every other day or every third day.
And then oil will grow scarce and we will pay a small fortune for fuel or gas, so "we will go to Arès by wheelbarrow, either Christiane or Michel sitting in the wheelbarrow and the other taking turns at pushing it, because either of us will be too old to walk the complete journey," say we in roaring with laughter like two good oldies stark raving mad. We add, "On the sole condition that there will be a few marks left on our wheelbarrower's licences, because politicians, who nevermore stop at anything completely absurd—just as their 35-hour week law was intended to give jobs by means of restricting jobs, their "marks driving licence" is intended to make the French model drivers by making them forbidden to drive—politicians, as I was saying, are milking the most reasonable travelers by the bucketful of warm full fat fine+punishment! Lately, 95 instead of 90 Km/h... Wham! One mark less on the driving licence. 53 instead of 50 Km/h... Wham! One mark less again. However, not only do you have to watch the speedometer, but also the road (as to me, I drive watching the road in front of me, don't you do so?), I challenge any of you all to detect just by ear the difference of engine revs between 95 and 90 Km/h or 54 and 50 Km/h. Any reasonable driver is diddled out of some marks and money by each radar he or she passes. We are living through days when politicians and oil traders are growing more stupid and malicious than good oldies are becoming stark raving mad. I do not judge (Rev of Arès 35/9), I only see for myself, and that's it.
Accordingly, I legitimarely wonder what the future has in store for us.
sphères à gaz Few people are aware that China holds more than a quarter of the world's exchange funds Rulers that give their employees $45/month wages are necessarily all wealthy. Every day, while we Westerners try hard to buy oil a bit more cheaply, China's man in New York raises the bidding, because China wants to make its industrie the first in the world and stops at nothing to provide it with all of the necessary energy. So the price of oil rises a bit more every day, it never goes down. That energy race is going to drive billions of basic humans back to a new middle age.
I can remember when, not that long ago—in the 80s—Jacques Ellul wrote "Bluffing Technology". I then had someone give him a copy of The Revelation of Arès. My messenger told me, but I'm unsure if it was true, that Ellul had harshly made fun of this holy book. Well, we can see today that technologists are not bluffers, at all. They are devouring all the energy from earth, aren't they? Not very distant may be the time, when the iron beak (technics at the peak of its hazardousness) will wipe away even the sea like sweat (Rev of Arès xii/8). The sea, which has already been impoverished by overfishing, and which has already been polluted, and the tide power of which is going to be caught worldwide, and the fresh water and hydrogen of which are going to be extracted. It is from the sea that the energy man will no longer be able to draw from oil will be drawn, one way or another.
Let's note that the sea will not be the only source of exploitation. The air will be so, as well. Rumors are circulating that coal mines will soon be reopened. How about wheelbarrow factories?

I wonder if the slave quarters will be also reopened, if man does not enter into penitence.

Picture: a stronghold of the middle age of the future.

Copyright2007

Comments posted (4)          Add a comment

may 20, 2008 (0082) 
lévi-strauss

Last week, in my doctor's waiting room, I was leafing through a magazine. Who might expect a undistinguished periodical, even one soiled and dog-eared as an old book, to mention philosopher ethnologist Claude Lévi-Strauss? Even then it didn't do so without printing nonsense. It read, "In May, 2008, Lévi-Strauss will be the first writer alive published by La Pléiade"? I groused inwardly, "Untrue! Those newsmen always talk rubbish. La Pléiade published Julien Gracq years before he died. My children presented me with that edition then..." but my thought soared soon. I looked up at the ceiling. It's incredible how many memories you recover from a ceiling! My old impressions of "Tristes Tropiques" ("Dismal Tropics"), a book I had devoured around 1958 at Lyon, rushed up toward me along the plaster moldings.

That hard mecreant of Lévi-Strauss—I also was a mecreant until I was some years over thirty—has thought much and made us think much.
Any thinking that mulls life over and over has that man to thank.
This is why my thinking, untalented, which after all the Father has used to express himself, has all of the great thinkers to thank, Lévi-Strauss among others. He has urged my generation to realize the structural relationship—hence a high-sounding, somewhat pretentious word structuralism—between nature and culture, which the "intellectually correct" establishment had so far seen as strictly irrelevant to each other.
Would Lévi-Strauss be surprised or even annoyed at seeing us Arès Pilgrims use his findings to bear out our return from culture to nature, between which he has shown the enduringly active mesh and gears? I don't know, but, whether he likes it or not, that extreme non-believer provides us extreme believers with a convincing argument against our detractors. Because we have taken up or revived natural spiritual life, because we are the new savages in the noblest sense of the word—God's savages—, religion, which is entirely cultural, sees our natural faith as a great danger and along with three hundred loudmouths, the other cultural old voices (Rev of Arès xLv/2), it is forever running us down, but, yes indeed,  Lévi-Strauss has given us the major argument to reassure reason.

Lévi-StraussI feel gratified by two sides of Lévi-Strauss.
His negative side. Lévi-Strauss belongs among those who provide me with the reverse of a necessary contrast, the obverse of which is The Revelation of Arès. Lévi-Strauss's complete atheism is one of the shades that I need to see the Light better. A thinking, a pondering, whatever, is a debate and I have learnt that opponents, particularly those who are good and intelligent men like Lévi-Strauss, help think as much as proponents do. To me, entrusted with a world prophetical mission by Jesus, the Creator and a few angels, whom I have encountered just as Lévi-Strauss has encountered the Natives of Mato Grosso and the Amazon River Basin, that is, without having asked for it ever...To me, a scribbler and philosophaster, one who writes only because the Father asked him to (Rev of Arès 33/10), to me a talentuous Levi-Strauss, atheistic and even more than atheistic, says Lévinas, utterly indifferent to the notion of God, provides me with the night necessary for the Dawn and the Day to appear.
Another negative side of Lévi-Strauss's: He has referred to the existentialism of Sartre, also an atheist, but a thinker far more alive the same way as he might refer to The Revelation of Arès as mythology for suckers. Some sort of non-existentialism or even non-humanism with Lévi-Strauss—which is no non-humanity—, for much in Derrida's deconstructive way he has deconstructed ethical...and spiritual beliefs, a lot of man's inner realities, on which my hope is based, reinforces the contrast that I need to explain to the world what I believe in and why I believe in it.
Levis-Strauss's positive side is related to the one already mentioned. He has dug out a cardinal truth: Primitive or wild thought—which also is the title of a book by him, "Savage Mind" — is by no means a feeble or babyish form of reason. In so-called primitive societies thinking and all of intellectual operations are not different from ours, so long as our thinking is really bright. Thank you, Claude Lévi-Strauss, for demonstrating that the Arès Pilgrims' faith, a faith devoid of theology or intellectualism is just as good as the convictions of well-cultivated religion or rationalism.

Pages and pages would be necessary only to summarize the significance of Lévi-Strauss's work. Notably he has been a strong critic of a technical society as intent on destroying earth as unable to generate virtue. But sadly this is just a blog, the style of which is brevity. Only, before closing this entry, I beat my breast because I thought ill of a magazine that, as it is a vulgar periodical, has wrongly said that Lévi-Strauss would be the first writer alive published by La Pléiade. A short while ago I opened the less vulgar of all books, the Webster's New World Encyclopedia (ed.1992), and read this: "Levi-Strauss, Claude, 1908-1990..." Now, Lévi-Strauss, far from being dead in 1990 will be 100 years old in November, 2008. We wish him a still long life! What we find in the most serious books —just imagine, an encyclopedia!—may always be questioned.

Copyright2007

Comments posted (0)          Add a comment

p.6
vers p.
English
Info
Accueil
Blue line 199px
to p7
pages  : 1 2 3 4 5 6 7 8 9 ...suivantes