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september 20, 2009 (0099us) 

demythologization, existentialization

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.

Erasme par Holbein

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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