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The men that came before
us—Erasmus and other men—did much spadework in our minds.
It is not Erasmus (picture,
1469-1536), far from it,
but The Revelation of
Arès, that has called on us to demythologize and
existentialize the faith
fit for changing the
world, but the great humanist set a good example of
intelligence
(Rev of Arès 32/5) awakening and moderation (7/6,
12/1, 25/9, 32/10, 35/7, 39/3), even though we have to
pursue them much further to achieve
what Erasmus only could dream of.
The Creator gave me and accordingly has given the small remnant, that
he had sent me to
gather together (Rev of Arès 24/1), two jobs:
The job to spread The Revelation of Arès so
that the men that will be capable of seeing themselves in it may
discover this mirror of their own hopes, come and boost the Harvest (Rev of Arès 4/12,
5/2-5, 6/2, 15/7, 31/6, 38/2) of the penitents that will
in turn set out to harvest
more
penitents, who all together will eventually change the world (Rev of Arès
28/7),
The job to demythologize faith and make it actively existential,
because, while the Creator can give The Revelation
d'Arès, we humans can only show our faith in this
Revelation.
This is why our faith has to be particularly dynamic and creative.
Let's
change religion faith, that is static and dogmatic, into
true faith constructive and fit for evolution.
Let's give constructive true faith to the numberless men that have lost
it, because they have
been scandalized (Rev of Arès 28/4).
Let's
give the rationalists good reasons for believing and pushing back the
frontiers of the rational by enlarging it by what they thought was
irrational.
The faith inspired by The
Revelation of Arès is not the beseeching, glorifying
traditional submission to a Maker supposed to be the only Master of human
destiny, but it is a return of the Sons
(Rev of Arès 23/1, 35/11, 36/17) or Offspring (13/5) to
the Heritage (28/15-24,
31/4), that is, to
Good (12/3, xxxiii/11, xxxviii/3).
The Aresian faith is an existentialism ; an exitentialism geared toward
Good.
This is explained by the following syllogism :
Man having freely chosen
evil (Rev
of Arès 2/1-5, vii/7-13) can freely choose Good which will beat evil ;
the Creator respecting the freedom of good or evil, that he gave
man, his Mercy has
become unpredictable (Rev
of Arès 16/15), since evil rejects it ;
therefore, only Good achieved by an
individual saves him
or her definitely from the immediate tenebrae and is
destined to change the
world (Rev
of Arès 28/7) from misery into happiness.
No
myth acts in the achievement.
The
achievement
is existential, practical, done without any intermediary.
The Harvest
consists in rallying (xLv/19)
the men conscious and stubborn enough to exist and make society exist in the image and likeness
of Good
out of which man has been born
(The Bible:
Genesis 1/27). This is what I call existentialization—A
word that is not found in the dictionary.
Any man that fights against evil within himself opens up the world to
spiritual Life (Rev of
Arès 24/3-5), the only
path toward
change and
salvation individual as well as worldly.
Demythologization
— no more myth ! — and existentialization — make Good exist and act ! — are
basic in the Aresian faith, active and evolutive,
but they are so opposed to the age-old culture of passive static faith
that achieving
them is very hard.
So Wisdom sufficient
unto itself (Rev of Arès 10/12), but well aware that it is
not sufficient to make man change
in the short term, knows that man cannot divest himself of myths unless
he uses myths, because man can only dispose of things that he
has experienced.
This is why Wisdom paradoxically talks about myths: sacrifice,
Mary, demons, etc., in The Revelation of Arès
in order to give man enough time (Rev of
Arès 12/6) to demythologize himself and realize that he is his own saver
by having the Saver live within himself (Rev of Arès 2/12-13).
Gaby, a lady commenting on the former blog
entry (98C33) said:
"The Aresian faith, which is
absolutely "insurgent", and
which sweeps away all of general (religious) belief, is a skin very
hard to
put on. I've had trouble experiencing it, but I've withstood it.
You
(Brother Michel) have not been claiming that God doesn't exist, but
that you have
no been aware of "who and what he is" ever since the Theophanies
happened [1977, The
Book]. Since then you have identified God with the image and likeness
of Him that man is. Based on this assertion and on the supernatural
Word you were given in Arès you claim that man is the generator of his
own grace by penitence,
that is, by regaining the Maker's image
and likeness.
"You
used to claim this years ago, but not in the pressing radical way you
will claim it nowadays, a radicality that strikes anyone that reads the
notes in the 2009 edition.
"All this I've neatly noticed and I've
deduced from it that none needs to be a genius to realize that this
upsets all general belief more strongly than ever"
Gaby
in her own way sums up the original aspect and the very difficulty of
the creative, evolutive, demythologized faith, that any careful reader
can infer from The
Revelation of Arès.
I
have selected Erasmus as an illustration of this entry, because I used
to condemn him as heretical before 1974, but I have since then realized
that the great humanist had to put a lot of effort into gaining intelligence (Rev of Arès 32/5) and
becoming a cut above the rest.
I was waiting for an opportunity of
acknowledging that he had a great sense of spiritual freedom.
I admire him for his remarkable independent intelligence
and his bravery—he was deeply disparaged and slandered in his
own
lifetime—, because before 1974 I on my own was unable to go as far as
he had gone, in days when I didn't have the least idea that I was to go
much farther. One of the greatest universal minds, bubbly and smiling,
modern, a precursor of openmindedness. He set out to seek
common
good, peace, brotherly love, over which he was to think ceaselessly.
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