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july 8, 2013 (3)  (0147US) 
searching for God

L'Ancien des Jours, William BlakeGod spoke to me, but since then I have been unable to say what He is.
I have written an entry "God?" (entry 65) already, but during the 2013 Pilgrimage I suffer more than I do usually from God's invisibility and imperceptibility. So I return to the issue of the great glorious Obscure One, the merciful far-off Spread One (Rev of Arès ii/4), Who called on me in1977.
The Immeasurable One shrank to a nail (Rev of Arès ii/21) and spoke to me where I today pray on the Pilgrimage area. In the midst of a fantastic upheaval of brilliances and sounds his Voice burst forth from the knob of a walking stick carved in Light (12/4). From that time I have moved on in life, holding this walking stick in a hand, my other hand showing to the world The Book that He dictated to me — The second part of The Revelation of Arès.

The authorized monotheists: Jews, Christians, Muslims, see God as the Being supreme, unique, transcendent, universal, the Creator of everything, perfect Savior of men, Providence of the world, whose Word has been revealed now and then in History. A lot of philosophers see Him as the supreme explanation of everything. In short, this was my God when I was a cleric in the church prior to 1974.
Today I can conceive God definitely beyond the theological depictions, but I cannot describe or define Him. What is the little I can know about Him besides the Word He gave me so that I could achieve It (Rev of Arès 35/6)? Nothing compared to the elusive All, that I realised He was.

How can He, if not through Love — a Love unintelligible, as it is much frustrated — be interested in me a tiny speck of dust on Earth, another speck of dust in the Universe, He Who will have made a thousand new suns, when our sun is scattered like feathers (Rev of Arès xxii/12)? He Who has spoken for 1,000 and 1,000 years (xLvii/1), an immesureable time, when the only Word by Him we know is just as old as Noah, who lived the day before yesterday.
The ancient men were polytheists, because they had lost the clear track of the only God. They reduced Him to fragments capable of taking part in the world, which was a crowd of men, so they thought there might be a crowd of gods. They thought they grasped Him much better so, but they lost Him.
God for and by the Jews reestablished the concept of His Oneness. That was the Bible. But He remained the One that man could not grasp anymore, because he had been a sinner too long.

Now, what is a sinner? This is a major question: You cannot understand just a little of real God, if you cannot understand a little of man, His image (Genesis 1/26-27).
A sinner, a fleeting living one — 70 or 100 years old... almost nothing — disconcertingly complex, whom you can understand, I claim, better by observing his spiritual content than his psychical biological nature.
We know (The Revelation of Arès indicates this better than all other Word) that man cannot recover his divinity — his Salvation — by passing from an inferior nature to a superior nature through purifications, sacrifices, prayers, sacraments, asceticisms and who knows what more. Man cannot change his nature, but he can change his polarity. Not through metamorphosis. Through penitence, through the change that The Revelation of Arès deals with: The awakening of goodness, which is preexistent in men, but in a coma in most of them nowadays.

Animals have no experience of sin. Man is no animal, therefore, and you cannot understand God, if you fail to see that sin or evil is as natural as good for God to commit as it is for men. God can do evil: He killed the men by the Deluge and then decided that He would only do Good, "Never again I will curse the ground because of men" (Genesis 8/21) ? God is Will, therefore, Will of Change and man unlike the physicochemical order of the Universe, unlike minerals, vegetables, animals, is also a willing being able to join his will to that Will (Rev of Arès 12/4).
But independence makes things more difficult. There is no such thing as providence as governance and predetermination. If God made the destiny of man and the world, He would make sinners. But this is not the Creator's intent. God makes man absolutely free (Rev of Arès 10/10). The ontological result of man's freedom is colossal, since man can make his destiny without God and atheism more and more pervasive in the woàrld is proof man manages without Him, which could be good for mankind in the long run by forcing out religions. So, unlike whatever is usually thought, man by refusing God binds himself to God more than ever, which shows that the relationship between man and God is not necessarily an act f conscience.

God is not a jugde. His Justice Court is man who assesses himself, so contrition is of no use. I do not forgive sins, He says, My Salvation is not the result of forgiveness, but the result of penitence (Rev of Arès 30/10). Accordingly, whoever forgives a man does not forvive his sins — none of men can do so — , but forgives the evil he did him or her, evil that his or her race has created (/12-5).
You can't conceive God in the past, the present or the future, that is, in time. He is out of time (12/6). It is in this sense that He is the Eternal, but not in the sense that He is a Being without any beginning or end, a concept which man's brain can even less conceive.
God is the reality of all the moments in my life, so that the Kingdom of God, by which Jesus meant Spiritual Life, may take hold in me and in all the men or women that follow me.

When a miracle happens, some say, "It's God," but I say, "It's man when he has restored the image and likeness of the Creator in himself, because a miracle is nothing but a creation or a recreation of situations, of health, of life, and to prove it, I remind of Jesus that did not attribute miracles to God, but to man's faith : "Go, you've been salvaged by your faith!"
So men need God just as God needs men. It is the synergy that I as a pilgrim, strive to achieve ideally by my Pilgrimage.

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