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october, 16, 2009 (0100us)    

let's take stock!   
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.

deux mondes face à face 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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