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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).
 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 intensity 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?"
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