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march 19, 2012 (0127us)  
what's the position to date?

 The rugged rocky paths towards the Heights
Paths to the Heights

Quite a lot have had faith in The Revelation of Arès already, but have taken it personally. They deep down inside acknowledge the divine origin of the Word, or at least its high logical value, but they draw upon it optimism more often than faith, the sort of unspecified trust one draws upon a blue sky in fine weather. To some The Revelation of Arès is heavenly, to others it is just vital or invigorating, just the adjuvant to other ideologies. Some of them, however, do not conceal from themselves the fact that in The Revelation of Arès believing (1/5-7, 33/3, 12/6, 32/1, 38/7, xiii/12) necessarily goes with changing one's life (6/1, 30/11, 28/7), and that changing one's life for the better saves from evil even though believing is impossible. They now and then act penitent (16/4, 28/25, 30/10, etc.). When they happen not to fear the judgment of others, they may think of loving, forgiving, making peace and even sometimes showing spiritual intelligence (32/5) and being free (10/10) from prejudices. A few of them give the eldest brother (16/1) their support.
But the others, the small remnant that I have endeavored to rally (24/1) behind me, who are penitents and harvesters, and whom I call Arès Pilgrim?
So many points the Arès Pilgrims wonder about!
Like the abiding points of real piety, penitence, the harvest, the assembly, etc.
Like deculturation, which I have brought up in the entry 126.
Like the point not yet exhausted, over which I will be back further, "What tells an Arès Pilgrim from the rest of believers?" A point that whoever changes his or her life and strives to harvest humans likely to change their lives is forever making his or her awareness keener.
Like society...
What type of society shall we encourage our fellowmen to? "We Believe, We Do Not Believe" (The Revelation of Arès, ed. 1995, Appendices) says : "We believe that the changed world (Rev of Arès 28/27) points to a spiritual context, but not a world economically, socially defined and set to man beforehand…" I have put forward the hope, relevant to the whole context of The Revelation of Arès, that political borders could disappear and men be freely strewn into small units ("Ce que je crois, Ce que j'affirme" §72) according to their natures, talents, vocations and the types of happiness they would look for. Only the members of a small unit can live harmoniously in virtue and happiness and manage themselves of one accord without mass law = law of the rats (Rév d'Arès xix/24). Mankind will avoid corruption and complete idiocy and then extinction only by scattering into microsocieties of miscellaneous types, each being absolutely free inwardly, all bordering on each other, allowing the free movement and settling of men throughout them and having a single common characteristic: Good.
It is in reminding that Good is both the objective and the tool of penitence (Rev of Arès 30/11), the only path to Salvation and Life found again (Rev of Arès 24/5), that I lay stress on our position within the world chorus of the many forms of faith and ideology.
I have now and then lamented over our "social mission" (or "moral mission", or "philosophical mission"), the old desert-colored coat, so much comfier, just as all old togs are, while we were delaying putting on the new coat (Rev of Arès 1/1). But why conceal our hearts this way? Why keep the absolute Source buried (24/4)? Why hide penitence like it was shameful and unable to cure (4/5, 30/4, 33/13) man of greed, arrogance, stupidity, anger, violence and death? Why refrain from reminding man that he will never escape evil through some ideas, or a philosophy, or a science, or policies, not even through a religion, but that he is, just as the foal is born free from any harness (10/10), considerably freer to get away from  the system, from evil, suffering and death, by being born again in the image and likeness of his Creator (Genesis 1/26-27), in the absolute dawn of primeval spiritual life?
Why even conceal The Revelation of Arès within the scope of a mission devoted to The Revelation of Arès, and so lapse into absurdity as well as irrelevance?
Why ? This might admittedly have been out of fear of the world, but this might be because the Reason The Revelation of Arès shows prompted some brothers to rationalize it altogether. The Revelation of Arès is a language of Reason; it is by no means the heated passional translation of texts previously preserved by men's emotional memory before they were written down like the Bible and the Quran. The tone of Reason of The Revelation of Arès, very new to our culture used to the emotional faith of religions, has led some Arès Pilgrims to rationalize it so much that they forgot that the Father's Reason never goes without transcendence, or angels, or the Day of resurrection, and that the man It reasons with cannot go without faith, or penitence, or work at the harvest of the penitents who will change the world.
How to define the Arès Pilgim? There are several possible bases of definition, but, as brevity is the principle of a blog, I choose to place the Arès Pilgrim within the bounds of a rumor going about currently: "The religious is back." I do not think that the religious is back; I do not think that the religious has ever been bygone;  it has undergone fundamental eclipses and permutations. I do not think either that the now wide-ranging atheism and agnostocism are new; what is new, instead, is their visibility, their overt negativeness  and even their militancy so strong in places that they have turned into religions of sorts.
Here are a few observations which back up the rumor "the religious is back" : Russians and  Central Asians, who were atheistic Soviets, become Christians and Muslims and Westerners, who lapsed into indifference or unbelief become Muslims and even Salafists (Radical Islam). The Evangelical Churches gain footholds everywhere, even in the Magheb, the Islam of which has grown humdrum, and they spread all over Latin America I and put new life into a Christianity gone humdrum as well. Pentecostalism is enjoying a new boom e dubbed "terrific". The Anglican Church spreads all over Africa and, in the United Kigdom, its primate in Canterbury approves of the practice of Sharia (Muslim law). Ayathollas' tyrannical Islam had ended up disislamizing the average Iranian and his silent growing interest in other spiritualities. Reincarnationism and notably its Buddhistic wing are on the increase in the West. Etc., etc. But no one mentions the Arès Pilgrims' expansion.
Why ? Because the Arès Pilgrim's faith, even though it is tied up with God of Reason and energizes a transcendental faith and eschatology, which sounds like a fairy tale to rationalists, does not follow down the emotional faith of religion. It is therefore regarded by opinion makers as non-spiritual, uncategorizable or weird, whereas it actually exalts the most natural, freest spiritual life ever and predicts the most radical change possible on the remote horizons of faith.
The Arès Pilgrim's faith does not rely on a central figure or a savior like the Moses and Law of the synagogue, or the pantocrator God Jesus and sacrements of the churches' christianity, or the Allah wrapped in a Quran reduced to piety and the sheria, or the Siddhārtha Gautama reduced to the metaphysics of the fashionable Buddhism.
In short, the Arès Pilgrim does not have a religion; he or she has only Good.
The Arès Pilgrim has no savior but himself or herself.
He or she has heard the Call to penitence from God, but he or she will not really find God until he or she achieves his or her penitence, because no human on earth can reawaken in himself or herself the image and likeness (Genesis 1/26-27) of Good but by achieving good.

copyright 2012

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