Freesoulblog - English Comments
to main blog

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 mankind Some 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.


Add a comment


XXXxx08    89usC01 

XXXxx08    89usC02

XXXxx08    89usC03

Reply :
Xxxxxx xxxxx xxxxxxxx

to main blog