The
rugged rocky
paths towards
the Heights
 Quite
a lot have had faith in The Revelation of
Arès already, but have taken it personally. They deep down
inside
acknowledge the divine origin of the Word, or at least its high logical
value,
but they draw upon it optimism more often than faith, the sort of
unspecified
trust one draws upon a blue sky in fine weather. To some The
Revelation of Arès is heavenly, to others it is just vital or
invigorating, just the adjuvant to other ideologies. Some of them,
however, do
not conceal from themselves the fact that in The
Revelation of Arès believing
(1/5-7, 33/3, 12/6, 32/1, 38/7, xiii/12) necessarily goes
with changing one's life (6/1, 30/11, 28/7),
and
that changing one's life for the
better saves from evil even though
believing is impossible. They
now and then act penitent
(16/4, 28/25, 30/10, etc.). When
they happen not to fear the judgment of others, they may think of loving,
forgiving, making peace and even
sometimes showing spiritual intelligence (32/5)
and being free (10/10) from
prejudices. A few of them give the eldest
brother (16/1) their support.
But the others, the small remnant
that I have endeavored to rally (24/1) behind
me, who are penitents and harvesters, and
whom I call Arès
Pilgrim?
So many points the Arès Pilgrims wonder about!
Like the abiding points of real piety,
penitence, the harvest,
the assembly, etc.
Like deculturation, which I have brought up in the entry 126.
Like the point not yet exhausted, over which I will be back further, "What
tells an Arès Pilgrim from the
rest of believers?" A point that whoever changes
his or her life and strives to harvest
humans likely to change
their lives is forever making his or her awareness keener.
Like society...
What type of society shall we encourage our fellowmen to? "We Believe,
We
Do Not Believe" (The Revelation of
Arès, ed. 1995, Appendices) says : "We believe that
the changed world (Rev of Arès 28/27)
points
to a spiritual context, but not a world economically, socially defined
and set
to man beforehand…" I have put forward the hope, relevant to the whole
context of The Revelation of Arès,
that political borders could disappear and men be freely strewn into
small
units ("Ce que je crois, Ce que j'affirme" §72) according to their
natures, talents, vocations and the types of happiness they would look
for. Only
the members of a small unit can live harmoniously in virtue
and happiness and
manage themselves of one accord without mass law = law
of the rats (Rév d'Arès xix/24). Mankind will avoid
corruption
and complete idiocy and then extinction only by scattering into
microsocieties
of miscellaneous types, each being absolutely free
inwardly, all bordering on each other, allowing the free
movement and settling of men
throughout them and having a single common characteristic: Good.
It is in reminding that Good is
both
the objective and the tool of penitence
(Rev of Arès 30/11), the only path
to Salvation and Life
found again (Rev of Arès 24/5), that I lay stress on our
position within the world chorus of the many forms of faith and
ideology.
I have now and then lamented over our "social mission" (or
"moral mission", or "philosophical mission"), the old desert-colored
coat, so much comfier, just
as all old togs are, while we were delaying putting on the new
coat (Rev of Arès 1/1). But why
conceal our hearts this way? Why
keep the absolute Source buried (24/4)?
Why hide penitence like it was
shameful and unable to cure (4/5, 30/4,
33/13) man of greed, arrogance, stupidity, anger, violence
and death? Why
refrain from reminding man that he will never escape evil through some
ideas, or
a philosophy, or a science, or policies, not even through a religion,
but that
he is, just as the foal is born free from
any harness (10/10), considerably
freer to get away from
the system, from evil,
suffering and death, by
being born again in the image and
likeness of his Creator (Genesis
1/26-27),
in the absolute dawn of primeval spiritual life?
Why even conceal The Revelation of
Arès within the scope of a mission devoted to The
Revelation of Arès, and so lapse into absurdity as well as
irrelevance?
Why ? This might admittedly have been out of fear of the
world, but this might
be because the Reason The Revelation of
Arès shows prompted some brothers to rationalize it
altogether. The Revelation of Arès
is a language of
Reason; it is by no means the heated passional translation of texts
previously
preserved by men's emotional memory before they were written down like
the Bible
and the Quran. The tone of Reason of The
Revelation of Arès, very new to our culture used to the
emotional faith of
religions, has led some Arès Pilgrims to rationalize it so much that
they
forgot that the Father's Reason
never
goes without transcendence, or angels,
or the Day of resurrection, and
that the
man It reasons with cannot go without faith,
or penitence, or work at
the harvest of the penitents
who will change the
world.
How to define the Arès Pilgim? There are several possible
bases of
definition, but, as brevity is the principle of a blog, I choose to
place the
Arès Pilgrim within the bounds of a rumor going about currently: "The
religious is back." I do not think that the religious is back; I do not
think that the religious has ever been bygone; it
has undergone fundamental eclipses and
permutations. I do not think either that the now wide-ranging atheism
and
agnostocism are new; what is new, instead, is their visibility, their
overt
negativeness and
even their militancy so
strong in places that they have turned into religions of sorts.
Here are a few observations which back up the rumor "the religious is
back" : Russians and Central
Asians, who were atheistic Soviets, become Christians and Muslims and
Westerners, who lapsed into indifference or unbelief become Muslims and
even
Salafists (Radical Islam). The Evangelical Churches gain footholds
everywhere,
even in the Magheb, the Islam of which has grown humdrum, and they
spread all
over Latin America I and put new life into a Christianity gone humdrum
as well.
Pentecostalism is enjoying a new boom e dubbed "terrific". The
Anglican Church spreads all over Africa and, in the United Kigdom, its
primate
in Canterbury approves of the practice of Sharia (Muslim law).
Ayathollas'
tyrannical Islam had ended up disislamizing the average Iranian and his
silent
growing interest in other spiritualities. Reincarnationism and notably
its
Buddhistic wing are on the increase in the West. Etc., etc. But no one
mentions
the Arès Pilgrims' expansion.
Why ? Because the Arès Pilgrim's faith, even though it is tied
up with God
of Reason and energizes a transcendental faith and eschatology, which
sounds
like a fairy tale to rationalists, does not follow down the emotional
faith of religion.
It is therefore regarded by opinion makers as non-spiritual,
uncategorizable or
weird, whereas it actually exalts the most natural, freest
spiritual life ever and predicts the most radical change
possible on the remote horizons
of faith.
The Arès Pilgrim's faith does not rely on a central figure or a savior
like the Moses and Law of the
synagogue, or the pantocrator God
Jesus and sacrements of the churches' christianity, or the Allah
wrapped in a
Quran reduced to piety and the sheria,
or the Siddhārtha Gautama reduced to the metaphysics of the fashionable
Buddhism.
In short, the Arès Pilgrim does not have a religion; he or she has only
Good.
The Arès Pilgrim has no savior but
himself or herself.
He or she has heard the Call
to penitence from God, but he or
she will
not really find God until he or she achieves
his or her penitence, because no human on earth
can reawaken in himself or herself the image
and likeness (Genesis 1/26-27) of Good
but by achieving good.
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