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The chapel,
now called the Saint's Word's House,
where the
Creator revealed himself from October 2 to November 22, 1977
June!
The Arès Pilgrimage begins (see entry
31
et entry 62).
Let's ponder this:
70 years ago, on June 18, 1940, from London Charles de Gaulle launched
his call now
much talked-about, but then utterly ignored by
politicians, the
masses and even clergy—It was never mentioned from any pulpit
anywhere.
Today the Call of The
Revelation of Arès too is ignored by religion, even
more so
by the body politic and the masses.
Even though they are incomparable with each other, these calls have
something
in common. Under circumstances tragic for all of mankind both of them
evoke more than hope, the certainty that nothing is settled
and the victory
of good—My
Victory, says the Father (10/7)—is still
inevitable, if the good men have the will to win it.
Why is an Arès Pilgrim a harvester penitent?
Because it is only by searching in the common people for penitents
capable
of changing their own lives (Rev of Arès 30/11) and
changing the world
(28/7),
that the Arès Pilgrim can get over the mountain of
silence (31/6) that the master of earth
(2/1-5, 18/1) has put between mankind and the Master
(18/3) of Life
(24/3-5).
But why a mountain
of silence in days when it seems that everything and anything is shown
and made known?
Because the Word of
Arès,
which is as divinely free
as man is existentially free
(10/10), can't be controlled, and because the body politic
rejects all that it cannot get under control.
Because it thus cannot be subject to the control of those who drive
God like an
elephant in a circus ring (36/10).
Because The Revelation of Arès
is likely to make the world happy, which has never been carried out by
those who think that they have the definitive solutions to all of the
moral and social problems.
The Revelation of Arès reminds men that
it is
possible to live a different existence, the one of the Happy
(28/15-22).
The Revelation of Arès starts
off the existential,
the existential that, as it is its nature to concern only individuals,
can't be religious, or political, or anything based on a masses' system.
The Creator's messenger Jesus' word makes up half of La
Révélation
d’Arès: The Gospel Given in Arès (1974),
and the very Creator's word makes up the other half of it: The
Book
(1977).
The believers that can't see The Revelation of Arès
but as a
Bible or a Quran of sorts never open it.
The
nonbelievers that think that man has already known all that he has been
able to know and has performed all that he has been able to perform
never open it, either.
Some others read it, get convinced that it holds the Truth, but
they apprehensive
(2/16) push it aside, because God has
obviously not designed the book to astonish, but to revitalize, involve
and commit readers.
In other words, The Revelation ofArès is meant to
be achieved.
It does not lead to religion, but to existence in the most private,
most possessive, most creative and freest sense.
So it makes a believer awake to his existential—or
existentialistic—nature
This is why it is a source of grace, salvation and even miracle for
those who like the Arès Pilgrims have got involved in the achievement
of it.
Lives change
for the better (30/11), souls get
created, hearts' desert comes back to life through love
(7/5, 12/7, 32/3), intelligence (32/5) and freedom
(10/10) spiritual and absolute.
Some day the world will
change (28/7).
Anxiety and fear, suffering and moaning, disappointment and despair,
death in the end, these are the thorn hedges and barren
rockslides (14/1) which have hurt and killed man ever
since Adam and thought it better to have
his own system (2/1-5) and ignore the creative Force
(VII/5).
In the 21th century man is suffering even
further, as
he is getting more information and becoming more and more conscious of
his own problems.
The Revelation of Arès gives the
solution to
those sufferings. It is the radiant power of good achieved.
Not a book by a thinker, but a book issued by the supreme initial
Destiny of the universe, the very Destiny that once gave man freedom of
good or evil.
The Revelation of Arès undoubtedly is
linked
to the great spiritual body of the Scriptures: Veda, Bible, Quran and
some others, but by reminding that none of these has been achieved
so far.
Contrary to a popular idea, it is not because evil is stronger than
good, but because good has been left unachieved, that evil has been
kept up in the world.
All is still to be done.
The Revelation of Arès is a starting
point.
The rationalists in making fun of The Revelation of Arès say
that people do not need that book to learn that religion and politics
keep up evil, which is their business or goodwill; would comfort, law,
governemnt be necessary, if they couldn't lessen harms and sorrows?
But The Revelation of Arès's
Design is not to remind us of obvious facts.
The Revelation of Arès's
Design is a positive and dual:-purpose one
It denies the sheeplike idea that evil is inevitable and that only law
(28/8,
xix/24) and/or Mercy
(16/15) can make it bearable.
It reminds us of the prophets' teaching,
the acme of which is the Sermon on the Mount
(Matthew 5 to
7) from which the synoptic Gospels develop. This teaching
that can be summed up as follows:
Man does
not have intellectual genius, contrary to what he claims. The best of
his law,
just a sheer figment of intellect, is not above a rat's
gumption
(xix/24). has never conquered and will
never
conquer evil.
On the other hand man as the Creator's spiritual offspring
has a strong spiritual genius, which he has let go out like a candle
end (32/5) within the recess of his self, forgetting that he
is the Creator's image (Genesis 1/26-27) and holds
the power of re-creating himself by changing
his life
for the better (30/11).
It is only by changing his life
that man can really, wholly conquer evil.
You are a penitent only by
changing your life for the better.
Faith is not wait, it is creative dynamics,
man's will to revive his soul (17)—also called ha
(XXXIX/5-11)—which Adam once annihilated
(4/8) within himself.
Having faith is by means of penitence
getting that ship of a man afloat, the sail
of which is the
soul (17/3, 18/1-4), casting off
and leaving for Life
and rediscovering it; it is the spiritual adventure that an Arès
Pilrgim strives to embody.
The crew of the first ship of the Fleet
destined to
cut across a Sea (18/4) of possibilities vanished,
unsuspected, on the horizon of which Eden will some day reappear, The
Revelation of Arès calls it the small remnant.
A small
remnant of men and women (26/1, 29/2) scarce,
clumsy and dissimilar for the time being, but they will mature,
increase in number, spread and gradually change the world
(28/7) into a place where sin, ordeals
and
even death will eventually disappear.
What a superb ideal!
Why then has The
Revelation of Arès, a
book of a high spiritual, humanitarian standard or, at the very
worst, a harmless poem, been passed over in silence and why have his
witness and the
Arès Pilgrims been reduced to self-publishing and self-distributing?
Two causes can be added to those mentioned above:
First,
the book is of supernatural origin, which had made it highly
controversial in a society that burst out laughing or shrug their
shoulders at the mere mention of something supernatural.
Second,
it has appeared in these days of disparaging mentality, of zapping from
item to item, of impatience, of search for quick effects and easy
results.
The Revelation of Arès is
not as hard
to read as some
people consider it to be, but it is a profound book in times of
superficiality when man standardizes everything and even concern for
his own destiny.
The Revelation of Arès does not start a
religion. Carpers and cavilers, unaware of it or insincere, contend
that The Revelation of
Arèssays that only the people who
convert to it are saved. This is the complete
opposite of the truth.
Any good man, even an atheist, is saved just as he
dies and his goodness, even though it lasted only a few years or
decades, will help the
world to change, which is supposed to take much more time—Four
generations will not be
enough (24/2).
What does a pilgrim read in Arès? First and foremost The
Revelation of Arès, because it gets particularly enlivened
when read in the very place where it was delivered to the world
The book is not "interesting" in the sense of
"pleasing", but it thereby gives man a taste for profundity. Not only
does it go against the rationalistic simplistic expressions of newsmen,
but it goes wherever the "intellectually correct" never goes, it is a
different way of thinking altogether, it transports man to a different
world of ideas.
A spiritual Word if ever there was one, The
Revelation of Arès never uses the word "spiritual" and it
uses the word faith (10/8) only once and not in a
sense of support for a belief, but in a sense of busy creative hope.
The Revelation of Arès speaks to each
human,
to the individual and to his or her individuality; it urges him or her
to set himself or herself free
of the mediocrity of general beliefs and opinions, of prejudices, and
get back to the free
magnitudes.
There is no mass solution to evil. Evil will never be conquered but in
each man's heart.
The Revelation of Arès is of
supernatural
origin, but it is so realistic that the reader forgets about the
surpernatural. This book reminds us of the prophets
and the gospels,
but it does so to project us to the future.
It disintegrates, dedogmatizes,
delegalizes.
Its dialectics allows every reader to make his or her own individuality
with complete freedom in love and respect for other
individualities, in
forgiveness, peace and spiritual intelligence,
that is to say, in penitence.
It looks
like a paradox that one can't really love one's neighbor,
all of mankind therefore, but by being really oneself, and yet one
can't otherwise be in line with salvation,
whether individual or general.
In days of anxiety and confusion, when we sense something of the end of
History, The Revelation of Arès is starting
another History.
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