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The world
has to change
(Revelation of Arès 28/7),
because man is created to be happy.
If the Good
world never
substitutes for the old
Evil world,
the sin of sins
(38/2), the utmost unhappiness, will occur.
But
man doesn't take the danger seriously,
because
he sees the face of sin
and Evil
as sweet and attractive as the face of Good.
When, in 1974 and 1977, the Creator
issued his
greatest Message following the Bible and the Quran, The
Revelation of Arès, I understood its overall
meaning, but at the time I realized neither the need for it nor the
organic nature and depth of its Design.
The need for the Call
escaped me, because in
those days the world's affairs as well as the religions'—ecumenism was
in full swing then—were going rather well. That was time for optimism.
The organic nature and depth of the Design escaped
me
too, because I could not see them as long as I could not realize that
those organic nature and depth already existed within me.
Now, as an heir to Adam, who had chosen to
be master of his own earth over being a mere Son in
Eden(Rev of
Arès 2/1-5), I could not know myself as an heir to Immortal
Transcendence (Rev of Arès xxii/10-12, xxxix/1).
My faith in 1974 abode
by the ideas, ethics and rules of religion, but not by the existential
creative conscience that vitalizes spiritual Life.
For a fairly long time I
could not see myself as the Creator's image (Genesis 1/27)
but by resorting to my intellect, to the biblical idea about
it, but not to Life,
until
I began realizing in all conscience that I was organically, and
existentially, the co-creator of my soul, of my
destiny
(Rev of Arès 30/11)
and in the long term of a new world (28/7) by
turning into the penitent
as defined by
The
Revelation of Arès.
Even though, in 1974-1977, the overall meaning of The
Revelation of Arès already brought to my mind daring
metaphors like "a global Exodus from the old
religious and political civilisation to a new spiritual civilisation",
I for a fairly long while used to lend The
Revelation of Arès the limited objective
of "opposingness".
By "opposingness" I meant the restart of
the Sermon
on the Mount Christianity, which had been stopped by
the theologians, and an upturn in man's ascent toward the
Saint's Heights, I meant a superreformation of faith
through simplification—the good accomplished is
enough to save man—and through spiritual growth— penitence or
practice of the good—in a spirit of fraternal
alliance with the primordial Good's whole
progeny (Rév
d'Arès 35/11, xviii/3).
This was a right, though inadequate
interpretation.
After my own optimism had finished hiding from me not the meaning of The
Revelation of Arès, as
explained above, but its eminent quality, which is inviting
transcendence of the world without its mysticizing, without its
despising the material and the carnal, which have been created,
therefore as saintly
as the Saint (Rev of
Arès 12/4, xxv/11, Leviticus 19/2), I dazzled as well as
scared found out that it was aimed at nothing less
than the return of the Core
(Rev of Arès xxxiv/7-12,
xxxix/8) on earth, the great, real, total contribution
of man to the universal Core of the Cores (xxxiv/6).
It was therefore possible to restore
Eden.
The world has to change (Rev
of Arès 28/7), but in this sentence to change means
to re-create itself.
Change has not the limited meaning of
spiritualization of the religious and political spirit. This very
spirit has to disappear.
Man, if you ascend the Heights (25/4-6), don't
take anything with you but your pure faith in your destiny of
Good and your pure knowledge of the basics of life
and nature!
If you draw too much from your intellect, you lose the strength of your
pure faith! If you change only what you understand about your own
humanity, you change
little. You can only change what you live; you change
much
then. Remember that only life passes life on, so only
spiritual Life
passes spiritual Life
on.
This is why the Father says that you have to change your life.
The man that changes his life (Rec of Arès 30/11)
draws on his innermost humanity, on the Fathers' image
and likeness, therefore on the Good (Genesis
1/26-27) in the core of his being, he initiates his
transfiguration—it may be low or high, as no man does more than he
can on earth—which will be completed on the
Day (Rev of Arès
31/8) when Good
wins out over Evil.
Our kerygma is made of much less words than
awe-inspiring thrills of Life: A kiss of you will often do
better than rhetoric (rev of Arès 23/6).
From the late 80s to the early 90s I observed the hardening of
authority, selfishness, greed, cynicism, hypocrisy, and the
sophistication of the
lies in politics, social issues, media and even religion like
Christian fundamentalism, like islamism, both originated by
some
misuse of the sense of love, forgiveness and peace in faith.
I realized that the Arès Call
had been about human life in
its broadest sense: Mankind sometimes seems to mend its ways, but the
improvements never last long. The masses sink back into mediocrity.
Despite some deceptive intervals of peace and improvement in History,
mass mankind is heading toward extreme evil: the sin of sins
(Rev of Arès 38/2).
It is through the indivual, only through the individual, that the
masses will be saved. What is needed is a number as large as possible
of humans that re-create themselves good. This is
the
redeeming concept of the
small remnant (of
penitents) (Rev of Arès 24/1, 26/1, 29/2, 33/12) and by
extension
of the remnant (of good men)
("We
Believe, We Do Not Believe"),i
One of the causes of the current rise of evil: The
collapse of the
Soviet block in 1990. Only God was able to foresee it in 1974. At
first regarded as a good event, the collapse was to trigger a
quick process of moral deterioration in the so-called free world. As
the Western world's politicians were no longer forced to prove they
were the instigators and patrons of liberties, creativity and
broadmindedness in the face of an oppressive Communist regime, they
took to legislating heavily, thereby reducing liberties and creativity,
increasing taxes, and particularly reviving the class criteria, the
regimenters of all kinds fundamentally hostile to spiritual Life
fundamentally
free free (Rev of Arès
10/10).
The
world regards itself as irresisbly given over to progress, because he
has gained command of science and technology, but both of them conceal
a powerful indiscriminate rationalism reinforced by the brutal
rationalism with which the world has got intoxicated as well. The
resultant hyperrationalism is likely to kill the spiritual vitality,
that man has got left, and bring back barbarity, a new one
with
the attractive gentle face of the public good.
Against that radical threat The Revelation of Arès
calls on mankind to change the world (Rev of Arès
28/7) in a radical way: man's
self-re-creation, redirection of all of man's prospects
towards Good
by individual penitence. Whis is the
light—the light of reason, the light of life—that our mission has kept
on spreading.
We will not let History tell what will become of Good
and Evil, because ,
even though we cannot directly prevent the situation from unfolding ,
we can indirectly offset its bad effects by changing our
lives (Rev of Arès
30/11) and gathering
togetherithe small remnant (24/1).
The Creator himself tells us that against the damage of a powerful
despiritualization of the world our collective spiritual conscience,
the polone (Rev of Arès
xxxix/12-13), is going to make up a force of re-creation
just as powerful.
Let's carry on with our mission!
Uncertainty torments us, indeed, because the
masses have for the most part become atheistic or lapsed into spiritual
indifference.
But the masses have been made up of
individuals,
whose despair, or imperviousness to moral and
spiritual concepts, or submission to the rationalistic "reasons", or
trust in godless institutions, we should not overestimate.
Every one of the individuals conceals
God's image and
likeness (Genesis
1/27). "Do not wish to find God but everywhere," says
Gide.
The
Creator knows that men have not lost their divine roots, their sacred
nature. In each human he sees an Abraham, father of a nation: Israel,
or a Jesus, father of a new world barely roughhewn, restarted by The
Revelation of Arès:
pure Christianity, but not some dogmatic christianity.
The Creator considers the seemingly dead God inside man as reclaimable
(Rev of Arès 2/13),
since he sends us to go up and down the world in order to harvest
the small remnant of penitents,
who will
in turn become the awakeners of the
free (Rev of Arès 10/10) and conscienced (xxii/14)
souls,
which will eventually change
the world (28/7).
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