 God 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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