The
2012 Pilgrimage has begun.
The pilgrim who comes and take the Fire (Rev of Arès xLi/3-7) says,
You are the only Saint. Let your
Sanctity
prevail over us! (12/4), but does he feel the Sanctity? No. He can
only live It.
Indoors the pilgrim can see four walls and the roof structure between
which the
Father spoke in 1977? Outdoors he can see trees, hear the world's noise, breathe air, get the sun by day
and watch the stars by night, but how can he feel the Sanctity?
He cannot,
unless he
changes his life (Rev of Arès 30/11) just
as God changed His Life when he said to Noah, Never
will I doom the earth because of man (Genesis 8/21).
So Eternity (36/23) and Sanctity
are not horizontality, but
dynamics.
Against the world (Rev of Arès 3/2, 34/1,
etc.), which says that nothing can change beyond the laws of
science (26/3, 28/19, 33/6),
we say that
man can change (30/11) and make the world change (28/7) so that there
will be neither days, nor nights (31/8), nor death
(xxxi/4).
May I add that Sanctity is
perfection? It may be so, but perfection can only be made out within a
system
of well-known values and we know almost nothing about God.
We at least are aware that Sanctity
is dynamics, an appearance of Forces
which the Arès Pilgrim picks up.
The first Force
is that of life. No thing such as life without God, neither lower lives
like
that of trees, that of the world's noise,
that of the sun and galaxies, nor higher lives like that which an Arès
Pilgrim comes
close to through penitence: Life (Rév of Arès 9/6, 24/3-5, 25/3, etc.) that
he chooses as an ideal against the
lower ideal that Adam chose (2/1-5). It
is in and by the higher Life that the
Father
is the Saint par excellence. This
is
why there is no concept of Sanctity but
in Him. He is indeed the only Saint.
We cannot be aware of all the appearances of Sanctity,
but we can say that it appears in the
Burning Bush in front of Moses (1300 before J-C) or in the
Stick
of Light in front of Mikal (Arès,
1977). Take off your sandals, for you
stand on the Saint's ground (Exodus 3/5), says God to Moses.
God puts
between Himself and man a fence that will disappear only through penitence, The
Reveation of Arès says. The Maker's Soul
has an unimaginable quality, but man can give himself a soul
(Rév d'Arès 17/4) through penitence
and opens himself to the prevalence
of Sanctity, which he will not get
in full until the Day of
resurrection.
Nonetheless, the Creator is the God of the Covenant (Genèse 15/18), so that he may
not always keep his Sanctity, his
dynamics, to Himself. He
does not always make It an impassable barrier between the divine sphere
and the
human one. He seeks to (re)split It between Him and man just as he
split It
between Him and Adam before Adam would make a wrong choice
(Rév d'Arès 2/1-5), so that He later and even in very hard
times like a quarrel He will appear as
the Saint among the Hebrews (Nombres
20/13). In brief, Sanctity
shows
iself to be active most obviously in miracles.
The link with the Sanctity in the
Covenant, which we Arès
Pilgrims have
been striving to forge again, a lot of people before us have entered unto penitence to reforge it
already. This is notably the reason why Isaiah used the name Saint of Isreal 30 times. And to Hosea (11/9) the Maker said, I am God and not man, the Saint present
among you ; I will not let the flames consume you.
Because if Sanctity is what
qualifies God to be
God, It is also what makes Him most humane! Distance notwithstanding,
but
because of his Word's invigorating Force,
God is the next of kin, the Father—and even the Mother
(Rev of Arès 33/16-18, 38/2) —of the men with whom He is in
very
close contact.
The Old Testament calls the Ark of the
Covenant, the Temple or
the priests saint or holy, but
that materialized
or humanized sanctity or holiness is not upheld by The
Revelation of Arès. It upholds only the aspiration of the soul, any soul,
to sanctity, that
man will get on the Day of
resurrection along with his transfigured flesh,
the very flesh that Jesus, who paid
me visits in 1974, has got back already.
We Arès Pilgrims have gone into action against the powers (atheism,
rationalism, etc.) which strive to
dissolve the Sanctity,
the image and likeness of God (Genesis 1/26-27) set securely deep down
each man. Sanctity along with Power and Light (Rev of Arès 12/4)
constitute
a Whole, but the Father uses three words, because there is not an only
word in
any human language to describe Him. It is towards that Whole, the
invisible Living Saint on the Saint's Hights, that we are moving on.
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