august 26, 2014 (0158US)
from the monkey bridge to the footbridge
It's no use condemning Israel for this and ISIS for that as long as we have not turned round the violent mens' beliefs against themselves, for they are also God's creatures, only blind sinners. Here's the real tragedy: Man's moral inadequacy and insanity. When I was a young man doing my military duty in the French Navy I was unconscious of the evil I might do. Nobody had shown me a different way and like most men of this sinful era I had no natural gift for goodness. Nowadays good and respect for life are principles to be taught."
My reply to a very dear brother’s Facebook entry on August 24, 2014.
In Indo-China sixty five years ago some rivers
could not be crossed but by slowly perilously walking step by step
on a tree trunk called a monkey bridge. The crossing was hard for a
man carrying a fair gear, but impossible for a man much weighed down
with a heavy one.From 1974 until recently I read the Quran as if I crossed a spiritual monkey bridge. This monkey bridge, which I negociated laboredly, is now wobbling and cracking, so I stop.
Loaded down with the heavy Quran my soul cannot cross over anymore. Which is the Quran ? The one I open in front of me or the one read in the Islamic State, ISIS, by the Muslims who behead or slit the throats of the unfaithful? How can you pass, even by balancing perilously, from the exordial words In the Name of God the Merciful the Compationate, that every sura is topped with, or from verses like Muhammad 47/4 : If you encounter infidels, hit them in the neck and bring them down, then chain them up, but once the war is over set them free... to the cutthroats of the Islamic State, ISIS, now called Caliphate by its supporters? Where in the Quran does Caliph Abu-Bakr al Baghdadi hear God tell him to kill infidels? Doesn’t the Quran say, Never compel belief from anybody in religion (The Cow 2/256)?! The time has come to stop searching in the Scripture, so as to bear out murders, chains of cues among which a single link seems strong and the additional links are vague enough not to deny the former straight out.
As to me I can see the doubtful links well; they make my monkey bridge rot, so it cracks and collapses into the uncertainty waters. I can no longer cross from The Revelation of Arès or the Sermon on the Mount to the Quran. The Political Islam that I can now observe is no more heir to the Quran than Israel is heir to the Old Testament and the Church Christianity heir to the Sermon on the Mount!
Now I need a wide sturdy footbridge instead of a narrow shaky monkey bridge, so that I may cross to the other bank, from which for the time being I can hear the lip of the wicked one pour out his hatred and threats on Allah’s behalf, but on which I cannot see any more light, sat all (Rev of Arès vii/12).
The Revelation of Arès says that Muhammad was the wisest and the most highly valued (Rev of Arès 2/9) of the apostles, the voice facing the dawn (xiii/15), that is, the apostle sent out to a world which could become just and good at last. But where is that world?s
There is no such happy world ; we Jews, Christians, Muslims have to create it.
I have together with the Arès Pilgrims read the Quran as God’s Word for forty years.
We have also helped get the Westerners to know the Holy Book of Islam for forty years and curb the Christians’ prejudices against it, the metaphysicists or rationalists' views on it, but in the face of the murderous horrors committed on Islam’s behalf in Afghanistan, Syria, Iraq and elsewhere, how can people feel about it? They think that this Holy Book is as bad as the Bible.
There are terms conflicting, or violent, or misread in the Quran as well as the Bible, because those books were published by unclean men, so they are unclean. Those books, that prophets had listened to, were published by believers with ill-unblocked ears and unrefined cultures, men tough and ill with prejudices who, as they couldn’t grasp the Word in its entirety, were unable to convey the Divine Suavity. The too much loving Father (Rev of Arès 12/7) merciful, compassionate (Quran, a preamble to every Sura) and wise has not prevented those men limited by mental inadequacy ever since Adam’s bad choice (2/1-5) from acting badly, because He has created man free (10/10) and cannot withdraw freedom from man unless He renounces His Cration, that is, renounces Himself in a way.
But God is good at awaiting (Rev of Arès 25/9, 28/12, 40/5).
Even in parts of the Scripture not much spoiled by man’s inadequacy you can see that the Wise one, who is out of time, is aware that sin has made man slow and inlaid him into time (Rev of Arès 12/6). God has adjusted his Word to mens’ time and done so in two registers : the register of His eternal Truth and the register of the immediate human truth.
Let’s realize too, that just as the Bible has books written by man (Rev of Arès 16/12, 35/12) in it the Quran probably has Hadiths (words and edicts by Muhammad) in it. which the transcribers of the Quran, particularly in Caliph Uthman’s days, were unable to tell from God’s Word.
Let’s remind too that God loves men, but that men understand Him only through their languages which are inadequate, imperfect, ambiguous..
Eventually let’s never forget that the Word has not been given man to be believed, but to be achieved (Rev of Arès 35/11). The Revelation of Arès reminds that faith is achievement of Good, but not blind submission to so-called laws. God is the Creator ; he is not a lawmaker. Unfortunately it is from this angle that religion has led most men astray.
Those difficulties and misinterpretations have numbed and mechanized large numbers of Quran believers, just as they had numbed and mechanized large numbers of Bible believers. They have made large numbers of other humans hostile and distraught. For instance, in Nice, Southern France, one of our converts has suddenly begun stating that Allah was another name of Satan. How could we refrain from both understanding and worrying about such moral drifts?
Under these circumstances what does The Revelation of Arès tell us to do?
It tells us to stop hallowing and dinning into the world abstrusities, which reason would reject if their dedicators were not industrious at laying them down and perpetuating them in the form of religions compulsory (Rev of Arès 36/10) and even antagonistic, because they are political under their piety masks.
It tells us to gain love (Rev of Arès 7/5, 25/7, 32/3, etc.), peace (13/6, 36/17, xxv/11, etc.), intelligence (32/5) and freedom (10/10), which make up the Good common to all men and their Father.
The Father asks men to remove the bandage from the mummia (Rev of Arès xLix/7) so that they may perceive His Marvels (33/8), which lie (28/6) beneath the Scripture, because Good is Sanctity, but the Scripture is not; it is just black and white, cerebrality, matter and especially easy excuse.
The ethereal, unchanging, inexpressible, non writable Marvel of the Creator’s Word, which is out of time, will gush forth from man’s lower transcripts. Then we will feel the Breath (Rev of Arès 4/10, 10/12, etc.) of happiness and hope, from which Life will reappear (24/5), the soul, the potential gateway to eternity.
This requires humbleness, which is the source of light, and love, which is the prime mover of achievement.
We Arès Pilgrims endeavor to read the Bible and Quran in the holy suavity of creative faith. The Creator, the Father of the Universe, who is aware that the test of time, spite and hypocrisy have long ruined his Revelations, sent to us an infallible interface in 1974-1977 : The Revelationn of Arès. It is the gate through which believers are going to leave the night and the dissensions between them to become brothers of the Dawn (Rev of Arès xxxv/7).
Now, thanks to The Revelation of Arès, well-informed Arès Pilgrims naturally read the Bible dodging man’s books; they see only the parts of the Word that would not thwart The Revelation of Arès if they were introduced into it.
But as for the Quran, which they can only read in translations here and there shaky from Arabic, a synthetic language, to European analytic languages, they have been lacking a clear bridge. Not only do they have only a monkey bridge, but it is wobbling and cracking under the horrors perpetrated on the Quran’s behalf. They have read the Quran forty years, but have never that obviously realized that they cannot pass from The Revelation of Arès to the Quran and vice versa as easily as they wish to.
Now, o Marvel, the Father is inspiring Muslim brothers, He has given them perceptiveness. They have understood that the Quran is still far from reaching its absolute Clarity, which is obvious within Islam itself. They are perfectly aware that a wide sturdy footbridge is needed to give the Westerners capability of passing from the words to the Core and the Muslims ability to go up to the Core of Cores (Rev of Arès xxxiv/6).
This footbridge is under construction currently.
Who is its architect? An Arabian brother, a Quranic scholar. He is taken in the beam of inspiration of the Master of the Worlds (Quran, Al Fatiha). With courage (Rev of Arès 14/3) and intelligence (32/5) he has set about explaining the Quran in the Light of The Revelation of Arès.
This significant major work has been on the go a few months. Is it nearing completion or far from it? We don’t know. I have read drafts of it finely-worked already, translated from Arabic into French. I feel overawed, but the Father has put me in charge of a mission, which my emotions can’t sway. I know that like any fundamental evolution the work of our Eastern brother will require a lot of sensitivity in order to captivate the masses of routine-minded Islam, which dislikes evolution, and among which we can see a great number of Muslims quite silent about the criminal action of ISIS. Our brother’s work as well as my thinking on it require prayer (Rev of Arès 39/2), caution (35/10), patience and advice (35/7) before we can decide on when and how we will be able to make the suddenly dazzling Quran spread over the huge Field of achieved faith.
The Father -- that’s for sure -- has through a brother from Islam given us something bound to replace the monkey bridge, the footbridge by which we will cross from the shadowy light to the Light and bridge the gap between the Evangelic Word and the Quranic Word.
I think it useful and fair to say a few words to my brothers and sisters about the matter right now.
During the 2013 Arès Pilgrimage the blog presented the Epistle to Diagnotus.
Here is the Didache during the 2014 Pilgrimage ; it dates back to the late 1st century or early 2d century.
This very old treatise is written in Greek and gives an idea of the spirit of the the early Christianity which The Revelation of Arès enables us to renew in a way much purer than this treatise which already shows an ecclediastical sacramental organisation unrelated to Jesus' teaching.
I have deleted the parts of the Didache that show a corruption of Jesus' pure teaching.
The Didache
or the Lord's teaching conveyed by the twelve apostles to the nations.
There Are Two Ways
1:1 There are two ways, one of life and one of death! and there is a great difference between the two ways.
1:2 The way of life is this: First, you shall love God who made you. And second, love your neighbor as yourself, and do not do to another what you would not want done to you.
1:3 The meaning of these sayings is this: Bless those who curse you, and pray for your enemies, and fast for those who persecute you. For what reward is there for loving those who love you? Do not the heathens do the same? But you should love those who hate you, and then you shall have no enemies.
1:4 Abstain from fleshly and bodily lusts: If someone strikes your right cheek, turn the other also, and be perfect. If someone forces you to go one mile, go two. If someone takes your cloak, give also your coat. If someone takes from you what is yours, don't ask for it back. You really cannot.
1:5 Give to every one who asks you, and don't ask for it back. The Father wants his blessings shared. Happy is the giver who lives according to this rule, for that one is guiltless. But the receiver must beware; for if one receives who has need, he is guiltless, but if one receives not having need, he shall stand trial, answering why he received and for what use. If he is found guilty he shall not escape until he pays back the last penny.
1:6 However, concerning this, there is a saying: "Let your alms sweat in your hands until you know to whom to give them."
The Second Commandment
2:1 The second commandment of the teaching is this:
2:2 Do not commit murder; do not commit adultery; do not corrupt boys; do not have illicit sex; do not steal; do not practice magic; do not practice witchcraft; you shall not murder a child, whether it be born or unborn. Do not covet the things of your neighbor.
2:3 Do not swear or bear false witness. Do not speak evil of others; do not bear grudges.
2:4 You should not be double-minded or double-tongued, for a double-tongue is a deadly snare.
2:5 Your speech should not be false nor empty, but fulfilled by action.
2:6 Do not be covetous, or greedy, or hypocritical, or malicious, or arrogant. Do not have designs against your neighbor.
2:7 Hate no one; correct some, pray for others, and some you should love more than your own life.
My Child, Flee Evil!
3:1 My child, flee evil of all kinds and everything like it.
3:2 Don't be prone to anger, for anger leads to murder. Don't be jealous or quarrelsome or hot-tempered, for all these things lead to murder.
3:3 My child, don't be lustful, for lust leads to illicit sex. Don't be a filthy talker or allow your eyes a free reign, for these lead to adultery.
3:4 My child, don't observe omens (don't be a seer), since it leads to idolatry. Don't be an enchanter, or an astrologer, or a purifier, or be willing to see or hear about these things, for these all lead to idolatry.
3:5 My child, don't be a liar, since a lie leads to theft. Don't love money or seek glory, for these things lead to thievery.
3:6 My child, don't grumble, since it leads to blasphemy, and don't be self-willed or evil-minded, for all these things lead to blasphemy.
3:7 On the contrary, be gentle, since the gentle will inherit the earth.
3:8 Be long-suffering and pitiful and guileless and gentle and good, and with trembling, treasure the words you have received.
3:9 Don't exalt yourself or open your heart to overconfidence. Don't be on intimate terms with mighty people, but with just and lowly ones.
3:10 Accept whatever happens to you as a blessing, knowing that nothing comes to pass apart from God.
My Child, remember!
4:1 My child, remember day and night him who speaks the word of God to you, and honor him as the Lord. For wherever his lordship is spoken of, there he is.]
4:2 Seek each day the faces of the saints, in order that you may be refreshed by their words.
4:3 Do not initiate divisions, but rather bring peace to those who contend against one another. Judge righteously, and do not take social status into account when reproving for transgressions.
4:4 Do not waver in your decisions.
4:5 Do not be one who opens his hands to receive, or closes them when it is time to give.
4:6 If you have anything, by your hands you should give ransom for your sins.
4:7 Do not hesitate to give, and do not complain about it. You will know in time who is the good Rewarder.
4:8 Do not turn away from one who is in want; rather, share all things with your brother, and do not say that they are your own. For if you are sharers in what is imperishable, how much more in things which perish!
4:9 Do not remove your hand from your son or daughter; teach them the fear of God from their youth.
4:10 Do not give orders to your servants when you are angry, for they hope in the same God, and they may lose the fear of God, who is over both of you. God is surely not coming to call on us according to our outward appearance or station in life, but to them whom the Spirit has prepared.
4:11 And you, servants, be subject to your masters as to God's image, in modesty and fear.
4:12 You should hate all hypocrisy and everything which is not pleasing to the Lord.
4:13 Do not in any way neglect the commandments of the Lord, but keep what you have received, neither adding nor taking away anything.
4:14 In your gatherings, confess your transgressions, and do not come for prayer with a guilty conscience.
This is the way of life!
The Way of Death
5:1 The way of death, on the other hand, is this: It is evil and accursed—murders, adulteries, lust, illicit sex, thefts, idolatries, magical arts, sorceries, robberies, false testimonies, hypocrisy,double-heartedness,deceit, haughtiness, depravity, self-will, greediness, filthy talking, jealousy, over-confidence, loftiness, boastfulness—those who do not fear God.
5:2 The way of death is the way of those who persecute the good, hate the truth, love lies, and do not understand the reward for righteousness. They do not cleave to good or righteous judgment; they do not watch for what is good, but for what is evil. They are strangers to meekness and patience, loving vanities, pursuing revenge, without pity for the needy and oppressed. They do not know their Creator; they are murderers of children, destroyers of God's image. They turn away from those who are in need, making matters worse for those who are distressed. They are advocates for the rich, unjust judges of the poor. In a word, the way of death is full of those who are steeped in sin. Be delivered, children, from all of this!
See That No One Leads You Astray!
6:1 See that no one leads you astray from the way of this teaching, since all other teachings train you without God.
6:2 For if you are able to bear the entire yoke of the Lord, you will be perfect; but if you are not able, then at least do what you can.
6:3 Concerning food, do what you are able to do and be on guard against meat offered to idols, for that is to worship dead gods.
Baptism (see The Revelation of Arès Vigil 20)
Fasts and prayers
8:1 Your fasts should not be with the hypocrites, for they fast on Mondays and Thursdays. You should fast on Wednesdays and Fridays.
8:2 And do not pray like the hypocrites, but rather as the Lord commanded in the gospel: Our Father in heaven, holy be your name. Your kingdom come. Your will be done, on earth as it is in heaven. Give us enough bread day-by-day. And forgive us our debts, as we also have forgiven our debtors. And do not bring us to the time of trial, but rescue us from the evil one.
8:3 Pray this three times each day (and once each night, Rev of Arès 12/5)
The Eucharist (Thre is no eucharist ine The Revelation of Arès, but the Memory of the Sacrifice Rev of Arès 10/4. The best way to realize it consists in being a penitent and a harvester of penitents. These two actions — one is internal, the other is external — are much more difficult than token gestures which look like a mass).
Welcome Anyone Coming in the Name of the Lord
12:1 Welcome anyone coming in the name of Jesus. Receive everyone who comes in the name of Jesus, but then, test them and use your discretion.
12:2 If he who comes is a transient, assist him as far as you are able; but he should not remain with you more than two or three days, if need be.
12:3 If he wants to stay with you, and is a craftsman, let him work for his living.
12:4 But if he has no trade, use your judgment in providing for him; for a Christian should not live idle in your midst.
12:5 If he is dissatisfied with this sort of an arrangement, he is a Christ peddler. Watch that you keep away from such people.
About every genuine prophet
13:1 Every genuine prophet who wants to live among you is worthy of support.
13:2 So also, every true teacher is, like a workman, entitled to his support.
13:3 Every first fruit, therefore, of the products of vintage and harvest, of cattle and of sheep, should be given as first fruits to the prophets, for they are your high priests.
13:4 But if you have no prophet, give it all to the poor.
13:5 If you bake bread, take the first loaf and give it according to the commandment.
13:6 If you open a new jar of wine or of oil, take the first fruit and give it to the prophets.
13:7 If you acquire money or cloth or any other possession, set aside a portion first, as it may seem good to you, and give according to the commandment.
.....
Watch Over Your Life
16:1 Watch over your Life, that your lamps are never quenched, and that your loins are never unloosed. Be ready, for you do not know on what day your Lord is coming.
16:2 Come together often, seeking the things that are good for your souls. A life of faith will not profit you if you are not made perfect at the end of time.
16:3 For in the last days false prophets and corrupters will be plenty, and the sheep will be turned into wolves, and love will be turned into hate.
16:4 When lawlessness increases, they will hate and persecute and betray one another, and then the world-deceiver will appear claiming to be the Son of God, and he will do signs and wonders, and the earth will be delivered into his hands, and he will do iniquitous things that have not been seen since the beginning of the world.
16:5 Then humankind will enter into the fire of trial, and many will be made to stumble and many will perish; but those who endure in their faith will be saved from under the curse itself.
16:6 And then the signs of the truth will appear: the first sign, an opening of the heavens; the second sign, the sounding of the trumpet; and the third sign, the resurrection of the dead—
16:7 not of every one, but as it is said: "Then the Lord my God will come, and all the holy ones with him."
The believer of a religion or a sect tries to be saved
personally by strictly abiding by the dogmae and rules of the
religion or sect. An Arès Pilgrim is saved by his or
her personal pénitence and apostolate or harvest of
penitents. His or her conscience relies on The
Revelation of Arès intead of dogmae and rules ; he or she
knows that only practiced Good saves. Which accounts for
the Arès Pilgrims' not making up a religion or a sect; they
constitute a spiritual movement, which is nothing but a bright
rebirth of original Christianity, which they quite simply call
spiritual life.
The inelaborate salutary spiritual life is what people come and
look for in Arès.
The simple concern for penitence or Good has
driven away from the Arès Pilgrimage a number of
complicating matters characteristic of religions and their
specific pieties and pilgrimages. At Arès no caremony or rite is
set, only respect is set. An Arès Pilgrim can unabashedly read the
Bible, de Quran, the Veda and other pious books, though he regards
The Revelation of Arès as the pure Word, as the sifter that
permits the appearance of the Truth from the dark massed matter of
a thousand beliefs, for the Truth is hidden everywhere in the sand
of the religious desert.
Salvation is not found in texts, anyhow, but it is found in a life
turned to Good. At Arès it is in the Fire of Good
that you will rekindle your faith (Rev of Arès xLi/1-10),
which is more than belief, power to change your life (30/11)
and change the world (28/7).
Human beings of various religions can see differences between them
and sound very doubtful as to their likely affinities. An Arès
Pilgrim never see the differences between men. All of
men yearn for Good. This reduction of various forms of
faith to the common denominator which Truth is — Truth
is that the world has to change, says The
Revelation of Arès (28/7) — is very difficult to explain to
the public; our missionaries are well-aware of it. We look like
simplistic people without an ounce of personality. When
people ask us, "What are you after all? What do you do?" we reply,
"Humans of intense spiritual inner made of loving the
neighbor, forgiving all offenses, making peace, thinking
and speaking with warmhearted intelligence and being free
of all prejudices. All this goes off in each Arès Pilgrim's heart
of hearts; we call it penitence, because it awakens the
image and likeness of the Father (Genesis 1/26-27)
deep down, but it is as unseen as Him in the eyes of mankind until
His Day comes (Rev of Arès 31/8).
What brings us together and gives us power is our shared belief
that only Good conquers Evil and saves the
individual as well as the world.
It is only on the Arès Pilgrimage place that you can definitely
see something visible and distintive in the Arès Pilgrims: The
Place where the Saint appeared in 1977, the pilgrim's tunic
and bare feet, his or her prayer or meditation.
The Pilgrimage is very important to me, because I sort of live
through there what I lived through in 1974 and 1977 when Jesus and
the Father spoke to me. It is a sacred time of uppermost
refinement and love. It is the same thing to my brothers and
sisters of faith, because they are my own witnesses.
So to speak the Pilgrimage is the drive to reach Life (Rev of
Arès 24/3-5). Whenever people ask me, "How can you be hale
and hearty at your age?" I have several answers and among them
this, "I go on the Pilgrimage."
The Arès Pilgrimage is a special place and time. It has done away
with all that religions have exploited in history with their
pilgrimages numerous on the planet. Religion makes the believer a
wolf, a wolf in its religious pack. The Arès Pilgrimage makes man
a man, a man of the whole world, the world that an Arès Pilgrim
strives to change so as to spare it the sin of sins
(Rev of Arès 38/2).
Spiritual life, penitence, Pilgrimage are not actions achieved
on top of or off everyday life. An Arès Pilgrim regard them
as everyday life.
The Arès Pilgrimage aims to give spiritual life and, once
spiritual life is gained, aims to make it grow stronger and
stronger.
In summer at Arès, France (33740, Gironde),
46 avenue de la Libération, June 21 to July 4,
from July 12 to July 25,
and from August 2 to August 15.
The Maison de la Ste-Parole (House of the Saint's Word, where
the Creator spoke in 1977) is open
on Monday, Tuesday, Wednesday and Thurday 18:00 to 21:00,
on Friday 08:30 to 11:30
on Saturday and Sunday, also on July 14 and August 15 (except
when they fall on a Friday) 17:30 to 21:00
Each pilgrim prays and/or meditates freely without bothering
other pilgrimsss.
As long as people fail
to understand that the Sacred within Man
is as fabulous as this welding between two Antennae galaxies,
the nuclei of which merge and will grow into a sole supergalaxy,
they will fail to understand what the Sacred may be.
In May we are! Next month the 2014 Pilgrimage will
open in Arès.
Each Pilgrim will become sacred in fusing with the Father and his
Universe. The fusing is better when made in the Arès Fire
(Rev of Arès xLi/1-5), but it can be made anywhere else.
From 1929 to 1974 I sudied as a child and teenager, I served as a
serviceman, I manufactured material goods and earned money as an
engineer, I bestowed a dogmatic faith and stereotypical prayer in
the church, I was fit with the system, which I thought was the
only one able to protect men and fulfill promises, until The
Creator's Messenger and then the Creator in person came
in front of me unfit and unprepared for them.
From 1974 to 1977 for hours of fear and upheaval facing up to the
Optimum Supernatural I found out that anybody could turn sacred
again. I found out that the Sacred is not a cult or a reputed
place, even though it would be the Scripture, a relic, a temple, a
chruch, Jerusalem, Mekka, Arès, Rome, Benares. The sacred is all
that fuses with the All Other whenever the fusing occurs.
From 1974 I have still been made of flesh and mind like
you all so far — it's the thinking animal side to us —, but of soul
too, because every time I enter unto penitence,
as often as I can, I am sacred.
To be sacred is for an hour or a lifetime to leave a way
of living which, even though religious, may not be spiritual, so
that you may metamorphose into the image and likeness of
the Maker.
There were great advances in the field of citizens' demands, but
at he cost of two wars horribly tormenting, bloody, scattering and
destructive in the 20th century and colossal national debts in the
21st century. Even severer than wars and debts were man's
degradation and heavy materialism, the loss of, the sacred in man.
The Revelation of Arès comes and the human being comes
to his senses (Matthew 15/17), clothes himself with Good,
that is, the Sacred.
At first sight the Sacred is as unseen as Good ; the
world cannot see it whenever you are pacing up and down streets,
whenever you work at your desk, your workbench, your field.
At second sight the Sacred by some men with rare eyes who realize
that Good makes you free, intelligent, peace-loving,
merciful and loving. The Sacred restores divinity to
the thinking animal, when he or she sucks his or her strength
at the Strenth and is the man or woman with the Voice
anew (Rev of Arès vii/5).
The Creator on the 6th day (Genesis 1/26-31)
spiritualized the thinking animal, which has stayed within you
with its plans, foods, conveniences and delights all of them
equitable, but you cannot find the Sacred if you keep on chasing
after chimeras and overrated foods, conveniences and delights. You
have difficulties in seeing the difference between equitable and
overrated, but most humans are completely unable to distinguish
between them — Hence among other reasons an important reason why
you have difficulties in missionizing — Be patient! People will
realize the distinction some day.
You become sacred when, at a time when you do a Good
deed, a real piety, you forget the pain of impermanency,
which Buddha had five hundred years ahead of Jesus been sent out
to denounce already. Distraction and caprices, sweat, worries,
adversity, misfortune, illness, old age and death are the stages
of impermanency. All that evades them inside you is sacred, even
though it lasts only a short time. There is and there will be no
permanence inside you but with Good, which is ageless,
illnessless, everlasting.
Good, the Sacred
therefore, at times when you achieve it, suspends your
aging and pains in your impermanency.
I mentioned Buddha above just as I might mention Sarsouchtratam
(Rev of Arès xviii/3), Isaiah, Jesus or Muhammad, but I
did not mention Buddhism and Buddhists, Judaism and Jews, Church
Christianity and Church Christians, Mosque Islam and Mosque
Muslims. I do not mistake the Voice for the men
that have fossilized It, because the Voice is Life,
so that Good and the Sacred are Life.
Life (Rev of Arès 24/5) is forever running in order
like the Creator to make a thousand new suns (Rev of Arès
xxii/10) in our hearts and souls until we can help
make them in the universe just as I helped do so for a few minutes
in 1977 (vi/1-4), because the Sacred is our brilliant
return to the cocreation work too.
--------------------
april 2, 2014 (0154US)
the world is backward; it has to change
the mighty laugh, but the world's governments are
oudated
and sink deeper and deeper in error and incomprehension.
I have been thinking over the 302 comments of the entrey 150 "to
politicize our dismissal of politics". I have not found any
political direction appropriate to our mission, because talking
antipolitics is just talking politics.
It is only in a subdued style that we have to tell people about
our irreverence towards politics.
In France, a rich country, "we all are going to be ruined within
ten years," says Jacques Attali. To be ruined in money is not the
worst fate. To be ruined in spirituality is much more serious.
However, there is a revival impulse behind the loss of
spirituality, while there is no such thing as an economical growth
any more. In France industry keeps on disappearing, unimployment
is worsening, there is no future for society. I hope that
extremists will never emerge, because they think they can fix
everything, but they will only cause havoc in the end.
The leaders religious as well as political hold forth and fidget
with no efficiency. Politics is blinder and blinder, more and more
stubborn — I should say that power whatever is very tempting; it
fulfills pride and gives itself high wages.
Let's go in an opposite direction.
Nothing is possible without a determined action. The
Revelation of Arès' plan is the action : A cultural
demodelling and the reunion of the individual with himself through
penitence. He can quit the political, social, moral crisis
by quitting sin. He can break the social
tensions by forgiving all transgressions. He can make
himself free from all prejudices to regain real
clearheadedness and freedom. So he can spare himself a new
revolution, which would change the powers but would not get any
problems solved, and he can change the world.
Politics tries hard to go on, but its leaders cannot understand
the world anymore, are cut off from realities; the old analytical
grids have turned ineffective, because the crisis first of all is
a crisis of man, an ontological crisis or leap forward, which
science itself can't see because science has grown practically
religious. We Arès Pilgrims have begun achieving the
Creator's Design. We are not many yet and we are still
feeble and slow in being penitent, because we live in
the time — only God lives out of the time (Rev of Arès
12/6) —, but we are courageous and resolute enough to change
ours lives (30/11).
The Creator has chosen a time of History when change can
be successful, if it begins now. The world has altered: it is now
aware of its totality, open, mobile, while we as individuals are
still subjected to a backward, outdated, stagnant bureaucracy,
whether national or international, religious and/or political from
country to country; it chains us to outdated reasonings and can't
do anything but put forward only law and "normality", under which
it itself is suffocating. Emil Cioran, the French-Romanian
philosopher said, "Man is an overworked animal... Normal people
leave everything as it has always been, they content themselves
with the present, settle in it with no regrets or great
expectations." Sadly, they are our government — "I'll be a normal
president," said a candidate in 2012.
Revolutions have never come very useful. As all of the
revolutionary ideals have been despiritualized, they have burnt
themselves out and soon stopped making sense. Doubts and rejection
of others, if not of oneself, are prevailing then. Don't ask why
people now take refuge with their own memories, social benefits
and privileges; they do so because the future looks grim. We can
rub out its grimness.
It's time to draw up a new perspective. Our penitence is
making a pleasant pattern of it. It is feasible to change
everything without damage, shedding no tears, with no misfortune,
slowly but here and now.
You have to realize that mankind will end up eaten alive by the Beast
(Rev of Arès 22/14), if you fail to leave the
sociopolitical framework such as it has been so far and to change
man.
Man has to take in infinity, go back to his spiritual adventure
and need of greatness, which penitence can meet. The
Fathers sends us out to the new Field, a field of lucky
possibilities. He does more than have us daydream, He sends us out
to pure reality, undoubtedly hard to gain but able to make us end
up in the Garden of Eden.
Modern life has come down to senses. They whether base or high are
just marvels temporary but fateful in the long run. Senses
whenever devoid of spirituality first enchant and then they poison
and kill finally. Gandhi circa 1889 found out spiritual life in
these Bhagavad Gita verses: "When man dwells on senses (only),
they attract him; from attraction (or passion) desire comes and
from desire anger comes, from anger error and caprices come, from
error and caprices confusion comes, from confusion madness comes
and of madness he dies (ch.2, v.62-63)" (M. K. Gandhi "My
Experiments with Truth")
The Revelation of Arès calls this
death sin of sins, it is the terminal extinction to
which leftists, rightists, centrists, all of politicians lead us;
none of them shares our concept of man.
--------------------
The One,
The One that couldn't be given given,
The Appearing One, the Speaking One
Who spoke to man away from Him
to bring him back to Your Image
and Likeness, which save him.
The human you honor here, his (or her) penitence will honor You.
Agree to it !
For
thirty-seven years I have said this prayer every time I have bowed
down on the area where the stick of Light had stood in
1977, that the Voice (Rev of Arès vii/5) had arisen
from.
God, I do not know what He is; I only know what He says.
All my piety is made up of extracts of the Word — real piety
simply consists in uttering my Word to achieve it (Rev
of Arès 35/6) —, except this prayer, the only one I have
coined ever, because the Word says almost nothing about God. He
does not describe himself, apart from sparse bits and pieces about
his incorporeality: No lung within Me (Rev of Arès ii/20),
or his boundlessness : From My Hand to My Hand I run... and I
make a thousand suns (xxii/10-12). But ever since He
manifested before me I have met a need to tell and retell how I
feel Him, as I can't say what I know about Him.
What else can I say about the inexplicable Infinite One, who has
no face, no form, no size, nothing likely to describe Him,
understand Him, compare Him with, Who can meanwhile shrink to a nail
(Rev of Arès ii/21) ?
God is not the bearded giant who has been hovering at the ceiling
of the Sistine Chapel. As He spoke to Abraham in 2000 BC and
addressed me personally in 1977, He may be the "personal God" of
our Jewish and Christian brethren, but He is beyond my cerebral
ability to conceive Him. I may be able to conceive Him better when
I die and get deprived of a brain, but I am altogether unsure
about it.
In "On the road" of Kerouak a guy, Neal, calls
something unearthly in music pulse. "What's the pulse?" Jack asks.
Neals replies, "You've got it there... It's the im-pon-derable
thing! The sax starts, pours out its ideas... It blows and then
just like that in the middle of the chorus it gets the pulse... it
holds it, time keeps still, people raise their noses, it fills the
void with the substance of our lives... It blows to cross all the
brigdes and come back... with infinite feeling... What's important
is not music, but the pulse."
Likewise in prayer, words are less important than the undefinable
link with the Creator. This is as impossible to explain as He is.
A praying man feels what is going up better when he is honest
enough to confess, "God... I can't see Him. I don't know whether
He is listening to me." That man can only let himself be engulfed
by the sublime, the indescribable. The youths I took care of in
late 2012 and early 2013 understood it very well.
It's impossible to imagine the Spread One (Rev of Arès ii/4)
all over the boundless universe reducing to words which pass
between man's lips: Man's mouth I come into it, I am
squeezed, squeezed like the nail (hammered in) (ii/21).
Great religions consider God as the One who makes
people live and makes them die, who judges and saves or curses
them.
The Revelation of Arès refutes these beliefs. It's Adam,
man therefore, who has made up evil and death, and who has wanted
the clothing of cold dry bones to await God in the
hollow of the ground (Rev of Arès 2/5).
God never judges. A judge put together and go through all the
facts of a case. God acts in a different way. He says, When
they (men) stop sinning, I will not remember their past life...
they are men of the time to come (30/13). When man gains skill
and taste (in Good), puts every effort into completing his work
(of Good), the King spares him his soul as a sail so that he can
catch up and join the Heavenly Fleet (17/4). Man always
makes his own destiny on earth and in the hereafter. Man takes
with him into death all that was his life on earth, the good and
the evil he did. There is no such thing as a concept of judgment
in the Kingdom.
God is not the judge, but the Father, who even calls
himself too much loving (Rev of Arès 12/7). By Court
he means his child's conscience, because the child is
the image and likeness (Genesis 1/26-27) of
the Father or of the absolute Conscience.
When in prayer you are this dual Conscience, you are man and God.
The Revelation of Arès is not the orders register of God
for man, but it is an Advice florilegium for the child
to live... live... LIVE. It is an immense Love Book
despite some overtones of severity, the central theme of which is
held by the verse: Truth is that the world has to change
(into Good, 28/7).
Man's life is like
angel's life, it does not
follow a tradition, but the Light
Some deniers ask me either in disgust or in grief,
"Tradition, it’s nothing to do with you?"
I retort : "You mean : Has tradition anything to do with God?
Don't forget that The Revelation of Arès is God's Word."
Their faces harden meaning, "You know well we don’t believe that
you’ve met God."
I ignore them; I add: "God’s sublime Hand sweeps all
traditions aside. Traditions are just narrowmindedness,
retrogression, chauvinism of some people against others, expulsion
of each other. What tradition is the right one? None of them is
right."
Tradition? It’s failure to act, archaism and death. The Creator is
the complete contrary of it; He by the day runs and makes a
thousand new suns (Rev of Arès xxii/12), nothing is fixed in
the universe. He is Life. Traditionalists have
ensarcophagused and dried Him out in pictures and theologies, the
mummia (mummy Rev of Arès xLix/7) and they blame
those who go ahead for supposedly killing the world and its
"values".
The tradition of the ancient Egyptian religion lasted about 4,000
years. That was a hell of a tradition! And yet nothing of the
Maat, of Ra, Osiris, Horus, Isis is left. Is anyone complaining
about it ever? Some day nothing of the god-christ, the vatican,
church christianity will be left, but will anybody complain about
it? The Revelation of says in substance, "Why wait? Take
the initiative! Break with the tradition, whatever, straightaway!
Just live!"
"Breaking with the tradition is losing vital points of reference;
everything will die out and come to an end," say some people. Of
course! Religion will come to an end , stagnation and death of the
spirit will end. In ancient times tradition was the basis of local
life. Nothing was stirring ever. The men that tried to make the
world move ahead were called prophets, but they used to
be threatened (Elijah) or killed (Jesus). Today a society in which
nothing stirs ever is called "traditional society".
A lot of traditions which have vanished reappear under other
terms. "The Republican tradition..." say politicians with
quavering voices. Every traditionalist praises his or her
tradition, proclaims it is perfect, puts other traditions into
perspective, sees them as backward or harmful. Hence the necessity
to substitute light and movement for tradition everywhere, says The
Revelation of Arès.
Science, we are told, is development, it is the antithesis of
tradition. That’s a mistake! Science is something developping but
inside itself; it is a tradition in itself, like all traditions it
has been blind and deaf to whatever it doesn't want to see or
hear. I have seen and heard Jesus and then the Creator, but
science tells me, "It’s untrue, untrue, untrue, You have either
made it up or deluded yourself." Science has got ineradicable
principles; it is definitely a tradition.
Besides there is no perpetual tradition. No tradition dates back
to the world’s origins, to times alleged better than ours, even
though traditionalists make people believe it to bring them
comfort in the painful times of history.
Traditions give themselves make-believe genealogies, maintain that
they stand up for the "identities" of the societies they claim
they represent. But these identities have forever been varying;
For instance Catholicity claims that is is 2,000 years old, but if
you were able to enter a church and attend a mass in the 8th or
10th century, you would think that you’d be on another planet. An
identity whatever is just appearance, just a span of time. There
has never been any "golden age" of a tradition just as there has
never been any "French race", which has only resulted from
crossbreeds and crossbreeds through thousands of heterogeneous
copulations, which are continuously carrying on because of the
shifts in population and ceaseless comings and goings of migrants.
The Revelation of Arès does not require us to set up a
tradition of absolute Truth supposed to be the only final
tradition. It requires us to set up Good. There is no
such thing as absolute Truth on earth, which is why the
Word says, Truth is the world has to change (Rev of Arès 28/7)
and It leaves men free (10/10) to live in communities,
which each follow the way of life they want and we know that such
communities cannot exist if they are not small people units.
The dividing of the big nations will lead to the vanishing of the
big traditions. People say, "Each new era creates new men with
it", but The Revelation of Arès means something different:
Every man that's born is born new!
Silver coin of the
Persian era (4th century BC)
a falcon bearing the
sign YHD (Israel Museum, Jerusalem)
Prophets preach the
universal Creator and the princes and their doctors
enervate Him, freeze Him into dogmatic superstitious forms of
piety. The congealment, which religion is, had affected the
Jews — ashkenazi, sephardi, hassidim —, the Christians —
orthodoxes, catholics, protestants —, the Muslims — sunnites,
shi'ites, druzes, alawites.
But in Arès, France, the Creator comes back down, re-energizes his
Word, reminds us of his perpetual Wish again : An only people
free with an only real piety, an only faith
and only Good regained by an only plain means : penitence ;
the chosen people is the whole mankind, the promised
land is the Earth all over.
This refers us to Abraham and Moses (Rev of Arès 2/8), but
a Moses without the heavy torah mainly made up of men's books
(Rev of Arès 35/12) just as these jam up part of the
Bible and Quran in which some hadiths (Muhammad's personal
comments) are erroneously thought as God's Word.
The Revelation of Arès is the only Word that I can testify
it is absolute divine purety to. The Arès Word is the Truth
cleared of all that has veiled and confused it: religious
doctrines on which the power of princes, kings and their
rebels (Rev of Arès 3/5-6, 36/21): gray
backs, etc. have been based.
If you lose interest in religions, what do you have left? Hebrews,
whose type Abraham is.
But the word hebrew describes a Semitic nation of the Near East,
which name themselves עברי (Ivri) from the root of עבר (avrar), a
verb that means to go past, get around. This in one respect
pleases us, for having faith means being penitent to us,
that is, going forward, forever moving towards Good, which
we will not rich until the Creator's Day (Rev
of Arès 31/8). In another respect the word wears a really
too definite ethnic uniqueness. This is why I prefer to say jew
rather than hebrew, because jew makes me think of a spirituality
from which we monotheists have resulted.
We are all Jews without the torah, without rabbinism, without
judaism, without synagogues, simply Jews.
The Revelation of Arès is all about resurrection, in
fact. We are ticketed by it for a monumental oblivion, because we
have been oblivious of a faith left stillborn for four millenaria,
which we have to resurrect and help live: the faith of Abraham.
It is Abraham's simple humble faith that mankind should have
focused on instead of following the ambitious people who have made
up idols of the mind to stun the weak, make the weak tremble
at their oracle, decide on the Father's Pity and Punishment (Rev
of Arès 23/7-8), the inventors of religion and
politics, the little sister of religion. The Revelation of
Arès tells the story of mankind since Abraham's days like
that of a never-ending auction during which the white king
and black king as auctioneers and the public contend for
the world and ruin it at the same time to end up making it what it
is today, a world at an exorbitant price where everything has
turned hard to obtain and huge loans are taken out and are
impossible to repay.
Bringing back the Truth, which is very simple — Truth
is, the world has to change (into Good, Rev of Arès 28/7)
—, to its origin is a matter of Life (24/5) and
death — death = the sin of sins (38/2) —, so we with
no regrets are to get over forgetting the forty centuries between
us and Abraham's time, the vanishing of the museums of
Florence, Paris, London, New York, Moscow, etc., whether they are
art or science museums, for our paunch (pant)
will be worth much more than them (xxxvi/23). To
resurrect Abraham among us, within every one of us, is to get rid
of the pitfalls of the system of Adam (Rev of Arès 2/1-5) ;
it is to make the image and likeness of the Creator (Genesis
1/26-27) live anew.
We have to regain the spiritual fluidity and fertility of
Abraham's faith. That's what we are all going jewish towards, or
simply becoming just believers following a just
prophet (Rev of Arès xxxvii/2).
I wish you a Happy New Year 2014.
november 9, 2013 (0150us)
to politize our dismissal of politics?
Day and night like this construction I
can see from my window we work
to change man so as to change the world.
But our mission is not subliminal.
We have to correlate it with the hard realities of
the time. How?
At times in History man despairs. The Father
intervenes then. So, knowing that the Jew was in despair under the
yoke of Rome, He sent Jesus so as to tell him : "If you rise
up in arms, you’ll be defeated. If you are servile, you will turn
into a dog. Here’s how you can free yourself from the system: Make
your own soul and so live beyond political contraints by
creating another humanity, the race (Rev of Arès xii/5) of
Good (xxxiii/11), that the Roman empire and any other power
subsequently will not have any hold over. Then the Sermon on
the Mount came (Matthew ch. 5 to 7).
But so far neither the Jew nor any people have listened to
Jesus.
The Frenchman despairs today, but this time the Father came forty
years before the despair, spoke through Jesus in 1974 and made
Himself clear in 1977, because He knew the despair would have a
much larger expanse. Not only does France begin despairing, but
also Europe and perhaps the world are to despair. The political
structure is becoming extremistic again. Man see democracy crack
and he will see it collapse after he had seen tribal life and then
monarchy collapse, because the architect of those citadels
has continously been the same: the system, ever since Adam’s
bad choice (Rev of Arès 2/1-5).
The over thousands of years old experience teaches that first of
all up to a point of despair enthusiasm vanishes completely and
indifference sets in; it’s it that we meet currently in streets.
But then the refusal of inevitability arises. The refusal may end
up in a revolution, whatever form it may take. Unfortunate times
are dawning. But, albeit every revolution has claimed it was
historically the last before earthly paradise, no one believes it
might be so anymore now. A revolution nowadays runs the risk of
making Orwells’s Big Brother appear and be crowned, because people
have faith in an only master, when they lose their faith in
themselves. Stalin or Hitler, they’re still hot news ; people
do not yet want to see them rule again. So the public’s ears can
still listen to another solution, but the solution the Fathers
puts forward is a very long undertaking... in a very impatient
world. This is our missionary dilemma.
We apostles of penitence, we once more the only solution
ever since Jesus feel feeble in view of the storm that is
darkening on the horizon. The Revelation of Arès is
designed to conquer History, but this it not obvious in our
missionary talk because we speak the truth, but outside
time just as God does, while the event is inside time.
It is right before the people we meet. We have to enhance our
talk in order that they understand that changing one’s life,
penitence (Rev of Arès 30/11) is not one more
religion, of which nobody has any need, but the only solution to evil,
out of which man has been unable to get out so far, who has
ended up thinking that evil is an unavoidable reality of
the world. But to be clear, we have to show the rope put up
between the present and the very distant future, but it is the
long rope of the tightrope walker, which people think impossible
for them to pass along.
Demonstrating in a few words to impatient people the relativity of
time so that they may undertake a dramatic change is very
hard, so much so that I myself have thought it impossible. This is
why our apostolic talk is welcome, but like a good dream ;
only some rare ripe wheat ears can follow it. We have not
politicized our mission, because politics is always a quest for
power and we are according to The Revelation of Arès
against all kinds of power for a world that will be changed
and apolitical, but the man in the street confronts politics. I
have been haunted by this reality. Will the potential souls, which
the Father has sent out to harvest, let themselves awaken
by my purely spiritual words?
For we shall not sink back into the "social mission"; we are
spiritual and keep at it.
Changing one’s life is not an action by which one
gains the grace of the eternal life just like the church thinks it
gives the eternal life through its sacraments, or just as islam
thinks it gives it through the practice of the Five Pillars, or
just as judaism thinks it gives it through the simple fact that
one is jewish and abide by Moses’ law.
Penitence is a highly creative act, which makes a man much
more than his own savior ; it makes him the cocreator of a
Creation still unfinished, the finisher of his own humanity, who
strips off the sinner stark naked and cuts a new coat
for him (Rév d’Arès 1/1), the coat of Good.
Pénitence will make a world of souls so much more
just and stronger than a world of brains, which are too much
vulnerable to all that divides and rules them: culture, religion,
ideology, politics... Politics!
The problem is that penitence is a personal action
you have to start just now to get a changed world which
will not appear until very distant years. Can the impatient man
understand this long interval? It is admittedly a relative time
and everything on earth is just a question of feeling, but what
words can you use to change men’s feeling of immediacy, which they
see as an unchanging reality, while it is just relativity? To this
difficulty we have to add another, which is somewhat its opposite:
The masses cannot believe our missionaries as long as they see
them as a few angels staying out late on earth before they
disappear along with God already considered as dead (Nietzsche
"Die fröhliche Wissenschaft"). They should see these preachers of
relativity as immediate architects of a still impalpable time.
Finally talking politics is pinning up on our outside time
faith a reality that is striding along towards us, which not
happiness, but hardship.
Some will say to me, "The Father dismisses the princes
of politics just as He dismisses the princes
of religion, of finance, of science. How can we introduce, even if
only a little, into our mission politics which the Creator
dismisses? I do not know yet, but we ought to and we can find how,
because we are no pure minds. We are also fleshy;
we are in connection with the world, accordingly in connection
with politics just as with religion, even though we are working to
have one and the other disappear.
To think over this question, let’s see what’s the news on France:
There is a sudden refusal of the fiscal policy related to general
fear of industrial collapse; Brittany has gone mad at the ecotax,
ecotax detector frames are dynamited, which is compared to the
Berlin wall destruction. Could a general unrest arise in the whole
country? Could the truckers and farmers in revolt against the
taxes contaminate the heads of companies, craftmen, users of
public tansport who will be subjected to the VAT increase in
January? — "I won’t increase the VAT," Mr Hollande maintained
during the election campaign, one more political lie —. The
government, it seems, has no hold any more over the doldrums; they
can only suppress recalcitrants. Now, suppressing without
offsetting has always been the time when revolutions can crop up.
The Frenchman is waiting for a change. Instead of bringing about a
revolution and its misfortunes we suggest changing his life
in order to change the world (Rev of Arès 28/7, 30/10-11). But
can a desperate man wait? And how to say to a desperate man,
naturally impatient, and be understood by him, that the immediate
salvation of his soul will lead mankind to a social
salvation in the very long run?
We Arès Pilgrims experience the joy of the personal change,
which is the necessary immediate molecule of the the mediate
massive change: Eden recreated some day. But how to help
the ripe wheat ear to remember that changing is a
happy act, first of all the happiness brought by the audacity to
say no with love, but not with abuses and weapons, and remind him
that this is political in itself as it is? How to help the ripe
wheat ear to remember that the strongest way of being
rebellious is being rebellious with love and spiritual intelligence
and that being absolutely free (Rev of Arès 10/10) above
all consists in being so inwardly so that the absolute personal
freedom may diffuse into absolute social freedom, which does not
mean treating life rules with disdain, but means dissolving them
into Life? How to help the ripe wheat ear to
remember that our metaphysical force is stronger than physical
force and that virtue in a way is politics more powerful
than the princes’ politics, because it opens the gates to
a sublime universe? How... apart from telling him purely and
simply?
I call on every one of you to think over those points, hard to
make seep through our spiritual mission without misrepresenting
it. I am expecting letters from missionaries and possibly their
comments.
It changes man from Evil into Good.
During the past two weeks, I visited three missions
in Paris,Tours and Lorient. I am planning to visit those in Lille,
Lyon and Marseille. If I can resolve a few health problems, I will
resume my mission in Nice, which I broke off in June. I am 84
years old, not as strong as I was, but I will remain the Father’s
Witness until I breathe my last.
In the late 90’s the missions forgot that it had been thanks to me
that they had known The Revelation of Arès, as I had been
the first only apostle at the end of the supernatural event that
had upset my life en 1974. For just about twenty years the
missions did not call for my advice (Rev of Arès 16/2) or
teaching (39/1). As I am nobody’s
leader (16/1) and the assemblies have sovereignty over
themselves (8/1), I would have infringed the Word whenever I
would intervene decisively. Then the unfortunate "social mission"
appeared; it desperitualized our missionary expression and gave a
false picture of us. At the 2005 Pilgrimage I made a strong verbal
request for a mission totally respiritualized, but it was not
until 2010 that some missions were in trouble or disappeared and I
began being listened to. So I helped the mission in Nice and then
the mission in Paris to get back the Breath and the Life,
reminding
them of all that gives the Arès Pilgrims a dynamics unique,
absolutely specific.
It turns out that all the missions I try to help have got
entangled in the same net. The net of ideology. They drag
themselves out of it with difficulty; they realize that what they
do not represent an ideology, but the complete opposite of it: the
lack of ideology, the end of ideology.
The political Left, the political Right, Judaism, Church
Christianity, Jehovah’s Organisation (Jehovah’s Witnesses), in
short, all of the movements political, religious, philosophical
profess ideologies, doctrines. We Arès Pilgrims spread only Good,
that leads to Life (Rev of Arès 24/5).
This
major
fine distinction is to change the world (Rev
of Arès 28/7), but
this is also something very hard to make enter people’s minds.
In The Revelation of Arès
you
find
the verses 25/5-6, which I have inserted in my piety
(35/6),
and
which
I recite four times a day. They say quite specifically that
the miscellaneous ways in which believers claim their faith
and pray or claim their unbelief are unimportant, because the Father knows the names of all the men that harbor hidden
Good deep down. All of them we
irrespective of their races and religions have to love by now (25/7),
that
is, before
they change
their lives (30/11) into good.
Well,
that’s
it then: to change
into
Good! Not what you believe in, but
what you do saves you. What you do to love all men, forgive
all offenses,
make peace with
all,
use
spiritual
intelligence so you offset intellectual
intelligence, make yourself free from all prejudices and fears.
In short, be a penitent to
create your soul
(Rev of Arès V.17),
save yourself and
help change
the world.
We all had been different
before we became Arès Pilgrims, which took time,
for giving up one’s former ideas and subscribing to new ideas
may be relatively quick, but changing one’s
life into
good, that
is,
changing one’s behavior is slow..
An
ideology
whatever potentially contains a condemnation, an anathema, a
threat, a reprimand towards the men that do not abide by it.
The Aresian faith does not follow this pattern, at all. It
says, "Here’s the path that leads any individual to salvation
and
the world to happiness, but we have respect for
everybody’s freedom and we never condemn anybody, for whoever can know who is saved
and who is unsaved? (Rev of Arès 11/3)
"Then," say the persons we meet, "there’s no use being an Arès
Pilgrim, as I can stay Catholic, Atheistic, Muslim,
Buddhistic, etc., and be saved as long as I practice love, forgiveness, peace, spiritual
intelligence
and I remain free from all prejudices?" We reply: "If you turn
into that active man of Good, a penitent, you’re going to leave the planet
of ideas imperceptibly and begin trading on the planet of Life (Rev of Arès 24/5), you
will feel another world under your feet, Sooner or later you
will understand why God recruits a small
remnant of
apostles,
harvesters
of
prnitents, to
appeal
the world for active Good. The Arès Pilgrims are these
apostles. The most beautiful ideal on earth. God will sing
with joy when you join their ranks!"
August 23, 2013 (0148US)
Loves, the redeeming ones and the others
The
issue is tremendous. Just the same, I shall try not to mutilate
the essential points.
Lately on the tv screen I watched "The Ten Commandments" by Robert
Dornhell. This new filming of the Biblical text is more
interesting than the famous "The Ten Commandments" by Cecil B.
DeMille (1956) which was bombastic, too Hollywood-style. In
particular, Dornhell’s film has made me see more clearly than ever
what utterly fails in the story of Moses and the Exodus: love.
Apart from the emotional love, thought up by the scriptwriter, of
the Egyptian princess and her son of royal blood for adoptive
little Moses, nothing shows any sign of love in the Exodus. Not
only did those backward crude slaves lack a clear notion of
freedom, but they did not perceive God’s Love, were no loving
people themselves; they were unable to live up to and then tell
the Exodus from that point of view. This is why the Exodus ended
up stuck for a very long time into the rut of synagogues,
churches, mosques, so God in 1974 and 1977 should come back to
appeal men for penitence, which is not remorse and
selfpunishment, but creation, transcendence, love!
Let
love, redeeming love,
pervade the world some day
at last!
It’s up to us Arès Pilgrims to achieve the freeing, the Exodus,
through what it should have unfolded: through Love from On High
matching love here below. Moses’ Exodus failed.
It was through a desert just the roaming of moaners, who sometimes
were even heathen and violent,
but never loving. Hence the bloody conquest of Canaan and then the
whole politico-religious History for three thousand years until
now..
In a book the title of which has slipped my mind Milan Kundera
recalled opponents of Communism meeting on the sly in
Czechoslovakia, but he admitted that those days of heartwarming
complicity had just one mainspring: misfortune; they actually
concealed essential disagreements philosophical or ethical;
nothing between those anticommunists was based on love ever.
When would The Revelation of Arès burst open the lid of
the pot where all that brings men into conflict has boiled for
millennia, our foulsmelling hotchpotch of wicked individualistic
humans whose pride, selfishness, jealousy and stupidity have
forever clashed with each other?
I have taught that there are three redeeming loves:
Evangelical love — unquestioning love of the neighbor —, romantic
love — great generating fusion, beginnings of Eden —, parental
love which prepares the generations that will change the world
(Rev of Arès 28/7). It is particularly in the nuptials
(Rev of Arès 33/21+) that we magnify the high, creative,
spiritual, human values of these three loves.
Oh Jesus himself was moderately optimistic about love: I have
not come to bring concord, but the sword (or the
struggle). I have come to turn a man against his father, a
daughter against her mother, a daughter-in-law against her
mother-in-law; a man’s enemies will be the members of his own
household (Matthew 10/34). Did he have doubts as to love? He
didn’t, but he knew that love had been lost very long, so it woul
be very hard to regain. He was aware that frames of mind
deceptively called loves had become widespread and would be used
as pretextes to those who would put Jesus forward only to give
their sins a halo of uprightness. As we do not live in those
far-off days, we do not know what such loves were then, but there
are other modernized deceptive loves nowadays:
Modern life is filled with deceptive loves: shortlived urges,
moralisms and spiritualisms that cannot lift humans up to the Saint’s
Heights. The deceptive loves have led men to a lot of
failures among which we can mention the spate of divorces which
taint and complicate modern society, love for country which has
fathered a sea of victims and ruins, and the love for humanity
called humanitarian aid, that is but the well-calibrated
well-localized help, from which the officials religious,
political, right-thinking and the trumpeting associations derive
moral benefice and simultaneously make out other unobtrusive
charities to be fishy sectarian self-interested motives.
What is the difference between the three redeeming loves and the
other loves? The other loves cannot lead anybody to Life (Rev
of Arès 24/5), cannot give cause for that which is the
fundamental requirement of real love, that is, the final
dispelling of selfishnes, the capability of full communion wither
others, the global restoration of all interpersonal links, the
sharing of the universal frailty of humanity.
Note that it is usual to wonder at and never be critical of some
of the other loves. For instance, mytical love which develops
indifference towards all that is not its purpose: God; mystical
love is often absolute selfishness. For instance again, some
motherly loves however high may be the regard for them, because
they are actually powerfully fixed on their own offspring with the
exclusion of all other children. Love of country generates hatred
for enemies and some humanitarian loves make nothing but an
arbitrary selection of the assited ones and the non-assisted ones
— With regard to this I have never understood why helping people
at the other end of the planet costs fortunes and we do nothing to
improve the lot of prisoners in our own prisons some of them are
squalid pigsties —. Immoderation whatever between the loving and
the loved, all that cripples the loving with ulterior motives,
miscalculations and ideologies destoys people’s trust in love.
Sexual love can receive a special award. To us Arès Pilgrims sex
is the munificience exceptionnally intense that The Revelation
of Arès calls the joys reserved for spouses (Rev of Arès
2/3, 9/7), but that turns
into a very harmful act in adultery, which God rejects
vehemently (9/6,12/8, 26/11, etc.). Adultery
shatters the existential basis of fundamental happiness
(Rev of Arès 36/23, xxvi/12) which requires respect of
commitments and effort to overcome weaknesses. Spouses
have to see to keep sexual bliss in faithfulness as a condition of
Life, because real sexuality gives up animality and gets
carried away as an act of re-creation.
Love is only love when it vindicates, justifies and saves the
human being a the image and likeness of
the Father.
Love is sacrifice of selfishness, selfishness as the
cornerstone of the citadel by which
Adam’s race has been able to resist the Creator so far.
Note that the selfish one is not the man or woman who likes himelf
or herself, attaches high importance and special dignity to
himself or herself, for the Word does not forbid anybody to think
that he or she has qualities and capabilities. What can a man
give in exchange for his life (or soul) ? (Matthiew 16/26)
said Jesus to let people understand that they have to remain
conscious of their own lives’ merits and never lose trust in
themselves. The selfish one is the person that refuses help,
prejudiceless thinking, forgiveness, contribution, to others. The
worst selfish person is the one that does so under cover of ethics
and social principles. Today private life mimics political
selfishness which has become mind-boggling.
Quite differently, the man of love will transfer the center of his
life out of the limits of the individualism which modern life sees
as a conquest of freedom, but which is not. To be free (Rev of
Arès 10/10) absolutely is
to be able to live at the same time for oneself and for the
others, love one’s family and the world without borders, without
the barrier of nationalities, without any law but the law of
conscience to tell good from evil.
The first draft of this
entry was three times as long as this. I had to shorten it. The
left-over material of the text may at some places give the
impression of being short of love for the other loves... of me
lacking for love full stop. I remind that evangelical
love consists in loving all, even the enemy (Matthew 5/44),
but not accepting all. How to harmonize all, however? For the time
being are you flabbergasted? Please don’t be so! The problem is
very hard and we Arès Pilgrims have to solve it, but we will solve
it.
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.
Monk Wirathu, the
"Buddhist Bin Laden"
goes preaching from village to village in Burma ("Time" photo)
"As long as there are men" (French title of "From here to
eternity"), this movie well famed when I was 20 was an indictment
of brutality and ethical dilapidation in mankind.
But as long as there are men, will we see only untruth, injustice,
violence, until the last human disappears from earth?
No, the Arès Pilgrims declare. The Revelation of Arès has been
given, because Eden can be restored, if a sufficient small
remnant of penitents gives renewed Light (Rev of
Arès 12/4) and Peace (Rev of Arès xxv/11) to the
dark, deceitful, violent world.
Even if I know the world’s sin, I can’t help but shout
with pain:
In Burma Bouddhists slaughter Muslims.
Elijah cut the Baal priests’ throats. Muhammad used to wage war.
Even kind Jesus drove out the dealers of the temple. But has any
violence ever been reported about Bhudda? No, Buddhists have had
an utterly peaceful prophet. How can those who claim to follow him
kill Muslims, vandalize mosques, and what’s more spiritually led
by a 46-year-old monk, Wirathu?
No doubt Burmese Muslims are not lambs, but what sort of threat
may 4% of Muslims be in a 70% Buddhistic 54-million population?
As long as Burma was ruled by a military dictatorship, there was
no barbaric acts between Buddhists and Muslims, but now politic
freedom is back and Buddhists attack Muslims.
Not only do I sadly murmur that this says a lot about the meaning
sinners give to the word
freedom, but I whisper to the Maker, "Burma is not in my mission
area (Rev of Arès 5/5-7),
but please do not put off calling a prophet over there for too
long!"
Fortunately, all of Burmese Buddhists are not murderous. One of
them, monk Watcharapong Suttha, who was severely wounded by an
Islamic bomb burst while he was begging and who is still
convalescing, says, "Islam is not violent. It is also a peaceful
religion. Let’s be wary of blaming! If we blame Muslims, they’re
going to blame us, so there will be a neverending
revenge" (Rev of Arès 27/9).
For the pilgrimage days I
will usually ponder over the sins
and sufferings of my Christian, Jewish, Muslim brothers all over
my mission area, but I fondly think of the sins and sufferings of my human fellows
on the Rangoon side as well.
O Arès Pilgrims, a gigantic task is in store for you.