English Comments #168S
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september 17, 2015 (0168US)
Good for Good's sake

"My Black and the world's big Black are alike", says the blog entry 167.
Yes, but my Good is not the world's good.
Even though the good, that my penitence has been creating, is already different from what the world calls good,
it is not yet Good, that before the Fall the Father destined Adam for, and that we have to build up again.

Evil and Good are not wrestlers grappling with each other.

The Revelation of Arès is unrelated to the received ideas. This is why some people can't see a thing in it, others find it ridiculous or harmful and we Arès Pilgrims give ourselves body and soul to it and spread its Teaching. Here is from The Revelation of Arès's angle the position of Good with regard to Evil.

On a summer's day we Sister Christiane and I watched a movie "Blindness", which means "Cécité" in French, on the channel Arte. The plot of the film well-performed (Julianne Moore, Danny Glover) and unbearably harsh every now and then, is utterly fictionalized and even implausible: A strange epidemic makes the whole of a population blind.
Superficially "Blindness" is a parable about the blindness of the consumer society who not only do maintain their vices or qualities when everything goes disastrous, but also step them up. Nevertheless, however thrilling it is, I was not interested in "Blindness" as a show.
In depth, on the other hand, the film puts a question — philosophical or spiritual according to the watcher's frame of mind — that it did not take me long to perceive, and that reawakened a thinking of mine about the connection between Evil and Good, or Black and White, to which I have already given myself over for forty years. That is to say that the worst misfortune does not keep mankind from increasing Evil and decreasing Good even more and that Good, therefore, will not prevail by being the strongest, but by being something else.

"Blindness" stages an epidemic ; the whole of a population becomes blind little by little. The film setting is the group of the early blind, whom the authorities quarantine locking them away in hospital dormitories where they are abandoned to their fakes, because the cause of their blindness as well as the cure for it are unknown, just as lepers used to be isolated and abandoned in days of old : the blind are just given some food through a wire mesh. The blind cloistered prove themselves to be even weaker or stronger, even worse or better, even sillier or smarter than they were when they had good eyes; their faults verge on the worst and their qualities on the sublime while they live under dreadful conditions of abandonment. But from behind the drama a truth looms up, which is the Core of the Cores (Rev of Arès xxxiv/6), and which only a few humans have shown ever since Adam like Francis of Assisi (xxxvi/3) or Gandhi, namely that Good is not a weapon against Evil, but an apotheosized state, the End of Ends (33/36). This truth I have already detected, but have not yet been willing to develop until the completion of a long time of prayer and the the Father's speaking (39/2). He spoke to me by "Blindness".

In the world there are Evil and Good, but the leading idea, usually the single one which people have about them is of a struggle between both of them. Currently on earth Evil, which most of time sees itself as necessary, triumphs over Good, even though Good happens to triumph over Evil now and then; we can sometimes see charity win victory over selfishness, truth over lies, forgiveness over revenge and so on. But whatever wins or is won against, the idea that people have about Evil and Good is that of continual rivalry or compromise.
Well, as long as rivalry or compromise between Evil and Good lasts, Good itself will not come into an existence of its own. As things stand at present, in charity, truth, forgiveness there is a bit of violence or roughness felt by those whom charity, truth and forgiveness disturb and annoy, which they end up fighting as ineptitudes or insanities. Haven't you seen humans who refused forgiveness vehemently, ever, because they saw it as something of a humiliation or affront, something related to violence? Haven't you seen humans rejecting charity on the same grounds, ever?
There's no making Good stronger than Evil to get the world to change radically, therefore, because the conflict between evil and good is to keep on being the basis of moral standards. Now, there is no moral standards in the Father's Word; there is just a Call for Good.

The Father does not make Good compete against Evil; He wants Good to be Good.
If this is misunderstood, you can't see why the Father leaves the son, man, free to do Evil, which man considers to be good: for instance, war.
Evil is not the back and Good is not the front of one system.
Evil is a system, which man is free to create, Good is another system, for which God a created man.
Good is not a weapon against Evil, but a state in itself, which we have to bring into widespread use, a state beyond good actions and bad actions' intermingling. It will be generalized from the Arès Pilgrims and then from small human units.

Complete Good will not be regained but little by little, indeed. For the time being it looks like the white wrestler against the black wrestler, because the best human beings are still rough in these generations. But the final purpose of Good is to be serenity, happiness and not adversity.
If Good is seen as a wrestler, it is misconstrued. Don't you notice that society is not all square with good men, even when they have given their lives for it? This is because society sees a good man as a wrestler instead of seeing him as a new man — Just behold Jesus dying on the cross in the defense of Good, and yet forgotten by six billion human beings, who see him as a wrestler instead of man's quintessence, body, mind and soul (Rev of Arès 17/7), which appeared and spoke to me in 1974.
So let's follow in the Father's footsteps just as Jesus did (Rev of Arès 2/12). Far be it from us to see goodness as charity which vanishes once evil vanishes. Goodness is eternal. Let's give up the notion of penitence as a sword against evil, because it is as eternal as the Arm That rises it (35/14). Let's forget about penitence as self-sacrifice against evil; "we have to break ourselves of the habit of self-sacrifice while we actually take to self-satisfaction," said Diderot. Penitence is not religion or politics which exists only when an opponent is set against it and which sometimes happens to invent an opponent for itself. Penitence is change of condition, metamorphosis, transfiguration, Good in itself, but it is not a punch in Evil's face.

What is needed, says God, is new humanity, a new flesh and skin: the new coat (Rev of Arès 1/1). We have to be done with the paradigm of the sword or struggle (Matthew 10/34), though we can't avoid it at this tage of the development of the mission, and then we'll have to take up the paradigm of the Creationmakers, because we are Creationmakers.
We will not keep on being strugglers, but will turn into co-creators, images and likenesses of the Creator (Genesis 1/26-27), Who never stops creating (Rev of Arès xxii/12). The Father's Day (31/8) is not the time when goodness and penitence become useless and disappear, but it is the time when they are the tools of an uninterrupted enrichment of the Universe.
We can't leave it at a sociological or objectivistic view of the world, at heated exchanges between Evil and Good, at a quid pro quo. We can't change the world by exchanges between Evil and Good, Black and White, because Evil will some day be likely to triumph over Good again. Our action is sort of the birth certificate of a new man, of a new human root.


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