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august 2, 2011 (0120us)  
our faith's strange isolation and afference

The most fateful facts in History are not proportionate to their surface areas: Ancient Greece very small and sparsely populated put its political, artistic, philosophical mark on the vast Western civilization, and the very small Hebrew people was the root of huge monotheism: Judaism, Christianity, Islam.
Likewise, the move of some generally accepted ideas towards ideas contributed by The Revelation of Arès reveals that it has perceptibly put its mark on the world's life spiritual as well as ethical, already, and that it will not leave it at that.

SolitudeThe Arès Pilgrims however have just formed a very small bowl of Water, and even it is not as clear (Rev of Arès xLix/6) as it should be, in the dark large lake of humanity.

Nevertheless, the current stemming from The Revelation of Arès has a peculiarity: its afference*, in stark contrast with the previous great currents' efference*.

In the old days, prophetical currents of fateful importance like that grown up from Moses, that grown up from Jesus, that grown up from Muhammad and other currents arose and developed as local brotherly concentrations, and then scattered definitely later; they were efferent.
The prophetical current grown up out of The Revelation of Arès is opposite. It is afferent, because The Revelation of Arès was first read and sort of arose in a public distant and scattered. Bookselling, postmailing and lately the Internet have strangely made up a great number of remote sparse starting points. A scattering that strangely was by a long way easier than a preaching on the spot. A disavantage or an adventage — it's up to us to decide on it — the great dispersion of the Arès Pilgrims will be lasting God knows how much time before it ends up in important confluences or mergings through reverse propagation. Hence loneliness for most of us except for a few minorities, which here and there are lucky enough to share their active faith.
Penitence, piety and harvesting have to be practiced in isolation and happen to be very difficult to some of us like the ones who live in circles or families overtly hostile to their faith. The very loose network made of scattered isolate people, by which the Aresian faith began and is still developing, explains why a good many Arès Pilgrims have not really sided with me, have understood the Arès Word in a different way, in short, do not belong in the small remnant, that I am sent to rally (Rev of Arès 24/2).

To the Arès Pilgrims that belongs in the small remnant isolation is a twofold pain. Not only does it make penitence and harvesting hard, but also it is a spiritual anomaly very paradoxical as regards salvation that in The Revelation of Ars, contrary to the salvation preached by religion, is fundamentally collective, because Truth is that the world has to change (Rev of Arès 28/7).
The stress put on collective salvation is not the least of the many characteristics — free faith (10/10), faith of achievement (35/6), but not faith of words, of law or of supplication, the fact that there are no gloss or dogma (10/10) and no leader (16/1),free piety, etc —which resolutely part Aresian faith from religious faith, Jewish, Christian, Muslim or other. The lonesome penitent, who dreams of collective penitence but cannot experience it in this generation, suffers even more from having to harvest the penitents of a world in which the faithful of all religions as well as the atheists live out their individualistic convictions contradictorily in agglutination.
After all a lot of Arès might well not be suffering from that paradoxical isolation as I am suffering myself. I may be overrating the indissolubility of the link between the penitent's salvation and the (human) race's salvation, although the link corresponds exactly to love for the neighbor as the only revealed civilization basis. Am I a man of extremes because I say to myself every morning, "Son, you won't save yourself if you don't love the other men enough to save them"?
I am not suffering from loneliness because of a lack of people around me — My wife stays on with me, my children are never very far from me, I do my shopping among crowds in the city —.I am not suffering out of fear of isolation— If I had to be in complete isolation some day, I would put up with it as a man that always takes life well —. I am not suffering in the metaphysical sense — The Father's Image and likeness (Genesis 1/26-27) live on deep down me.
I am suffering from isolation in the prophetic sense, existentially. I'm suffering from being a long way from my brothers and sisters, the Arès Pilgrims, from being unable to give them all I could give them before I die, even though the great majority of them have never felt any need to live with me, in times when living along with me was possible, because they followed a typically cultural reaction and thought that The Revelation of Arès and faith alone would do.
I would have liked that we could share our lives so as to know each other well and share our efforts with a view to optimum prophetic effectiveness, if not in a continuous sharing of efforts, which is impossible, at least as frequently and systematically as possible. I had thought of my brothers and sisters as waterwheel buckets drawing in turns from me the Water, the well (b’hair xxvi/7) of which the Father had made me. On the idea of a waterwheel (or noria) the "Falcons House" project was based in the 80s.
As the "Falcons House
" couldn’t come into existence", I have since then striven to make up by writing and publishing all that I have been unable to give by sharing my life with my brothers’ lives. But writing leaves only words behind, while the real faith awakened by The Revelation of Arès calls for actual good, life of achievement, one of the characteristics that dissociates us from religion. A religion, whatever, is a religion of words, while an Arès Pilgrim’s faith is real-life faith, one of actual penitence and harvesting of penitents.

The Arès Pilgrim’s isolation has been made worse by the disintegration of modern social life. Nowadays, each individual emotionally, if not actually, lives separate from his neighbor and designs his life all by himself. Even if they are dissatisfied with isolation, which rivalry in the struggle for careers, for grants, and television which pins down eyes to the screen help develop, all of modern people unconsciously end up considering calamitous individualism as a piece of progress.
All of powers religious, political, commercial, have encouraged the modern man’s capacity for isolation, which enable them to divide and rule easier and easier. Which after all is said and done is the reason why my
"Falcons House" project could not get achieved. The scattered atoms cannot yet all by themselves converge on one and the same human matter , one body (Genesis 2/24), deified (Rev of Arès 2/13). The brothers, each of them being still a prisoner of his own ego, did not realize that we could never group together as long as they are not free — they tended to take the opposite view instead —, insomuch as being absolutely free (Rev of Arès 10/10) is the vital act most typical of the Creator, whose image and likeness is still lying deep down all of them.
But please don’t read those lines as if they were pessimistic. Read them as realistic lines! We are being scattered and this is the state and the afference that it forces on us with and in which we have to be successful. If we henceforth do not think considering this reality, we cannot innovate in anything, find out what has not yet been in History. Isn’t it the way in which we will slow down and then stop History, the Beast (Rev of Arès 22/14)?

N.B. *:
Afferent is what goes from peripheral parts toward a center.
Efferent conversely is what goes from a center toward peripheral parts.

copyright 2011

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