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july 10, 2007 (0063us)
what to hope for?
The Revelation of Ares does not distinguish between politics and religion. Now, politics and religion rule the world. No change adverse to their designs stands a chance of becoming globally successful. What to hope for, then?
The princes (a word that often crops up in The Revelation of Arès) are those of the political worship and those of the religious worship alike. Contempt of papacy or contempt of presidency, one and the same magnicide. Political speeches as well as religious preaching may change their tunes, but the actions resulting from them have remained similar. Politics makes nothing but whatever the men who accept it or elect it would make without any need of politics, just as religion ratifies nothing but the mistakes, superstitions and simplistic expectations of the sinners who adopt it. Politics and religion have continually been the theater where before the people the rag robin hood, the braggart comforter and redresser of wrongs, plays as if he challenged the fat cats, to whom he actually has been born behind the scene. Politics and religion have lived on through the forever productive she-rats which the rats that pass the law (Rev of Ares XIX/24) have through the ages made in rat. Their priests of the church or of priests of politics of the left or the right or the center, vie with plans never really to be achieved, which people listen to with their ears politely turned to the loud-speakers, figuring, "If things could ever change, someone would have known it." Hence the millennia-old absence of cardinal revisions, the incorrigible inability to see things as they are, the pursuit of evil, of error, of lies, of the mediocre, the system tight cordoned off through which nothing new can pass. Nothing new and even less a change, whatever.

Struggling Against Oneself (Paul Klee)What to hope for, then? The change through each individual. And within the individual the change through the only strength that has grown away from the system. The strength, moreover perfectible, of the heart and/or the soul, of the willpower, the will to be a different man. This is the highly existential Path that The Revelation of Ares points to.
When you open The Revelation of Ares which, compared with millennia-old History, sounds as fresh after 33 years as it sounded in 1974, you first feel as if you were breaking the citadel of evil (Rev of Ares 13/7-8) open. You enthusiastically hop over from word to word just as if you were dismantling the wall of sin stone after stone, you dream of opening a wide hole, through which Heaven's sunshine would rush in like heavy rain, before the world and shouting out to man, "Escape!" And then you're brought down to earth. As to me, because Jesus during the night of January 14 to 15, 1974, had scanned me with sad love and compassion, I was soon aware that I was the one ill with sin. As to you, you may keep illusions about yourself  for some more time before bending down feeling your own misery, but just like I did you will know that there is a great wall thicker and harder than politics and religion, and that it is your own sin. That is why whoever conquers his or her own sin does not need religion or politics any more, says The Revelation of Ares. For all that, once the citadel of evil has vanished around the penitent, he or she does not see the world as more inclined to penitence, so he or she doubts again whether keeping high hope is sensible.
The masses have hoped for so many paradises which never opened that they have stopped believing in God or a new world. What's more, no belief in anything fuels conversation, makes people sound serious. If to be an exception somebody still has some belief, but wants to look consistent, he at the very least has to talk about the Himalayas and even look more or less junkie, so that his madness may sound rational and be forgiven. Otherwise, he is "a victim of a sect." Nowadays very few humans go to Rome and climb the steps to st-Peter basilica, and once back home they keep from talking of their pilgrimage. Even the nuns only confide in the walls of their empty convents about it. Men have made secrets of their private hopes so much so that all of their hopes have subsided. This was the kind of world I became aware of in 1975 when I started missionizing street people, a spiritually dead world. It was paradox that I gained hope when responding to that idea of spiritual death, after I had blown out the wan oil lamps, the protective delusions, of the gilded icons of my church, and entered into penitence, begun applying goodness, I a man who had been spiritually dead alike—At the time men of religion called me a blasphemer, a fraud; they should think over the world's spiritual death instead—I started preaching through a universe which looked to me as if it was devoid of sun and moon, neither diurnal or nocturnal, nonexistent just as man looks nonexistent to you when you find out that what makes him different from animals is the spiritual, but that the spiritual has been annihilated (Rev of Ares 4/4).
Once my hope was resurrected by penitence, I knew that the once annihilated spiritual could be restored to life within any individual. The possibility of this rebirth is growing more obvious when your own penitence is growing and bringing back into your heart the Sanctity, the Power and the Light (Rev of Ares 12/4) and enabling your soul to hatch.

copyright 2007
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