Heracleitus
 The
faith that The
Revelation of Arès wakens is based on two facts.
A fact established: Evil (23/10, 39/3) or
the beast (2214), an offspring of
humanity (seen as global under the name of Adam,
2/1-5), meets with less and less barriers and even ends up
regarded as a
norm with its normativers (princes of
religion, of politics, of
economics,
2/9-17, 4/9, etc., white king and black
king, xxxvi/14, etc.),
A fact to establish: Good, an
offspring of God, which humanity will recover through a single action: penitence. In other words, humanity
cannot elude the sin of sins (38/2), which
is the definitive decline to the animality before
Adam (vii/1), but through penitence,
which
can lead it back to the Day (XX/xx) when
the garden of Eden will blossom
again
and even death will be conquered.
The
Revelation of Arès,
just
as the whole Scripture, if it is correctly read, goes against the
mentality
rationalistic, political, and even religious because religion,
whatever, is fixed
in dogmas, but the enormous strength of The
Revelation of Arès is that it has a lot to do with
philosophy, which is
continuous research, that is, a movement not only of the mind but also
of life.
I have never ceased to lay stress on the existentialism of The Revelation of Arès. But an
existentialism for what kind of
existence? For that the apotheosis of which will be the Day,
certainly very remote, but which from today onwards builds up,
develops a movement towards that Day, therefore,
but a movement that has an immediate result: Salvation.
The fact established: Evil, our
human
invention, will ruin the world through stagnation and fixedness.
The fact to be established: Good,
is
mobility, change or movement to
escape Evil; a movement of penitence that,as it is, can yield salvation by itself.
Justin
The
movement has to start. We have to make our way or path
from the established fact to the fact to establish, from the
human to his or her Creator's image and
likeness (Genesis 1/26-27).
The driving force of the movement from Evil
to Good is penitence,
but the link from the former to the latter can be called
Logos.
Heracleitus, who lived twenty-six centuries ago, is taken for an
atheist, while
he was simply not religious just as we Pilgrims of Arès are not
religious. He saw
the Creator just as the Book shows
him: I still run and I make a thousand
new suns (Rev of Arès xxii/12), always on the move.
Heracleitus used the
Greek word logos —untranslatable, because it has three meanings:
"word",
"speech" and "reason"— to write without punctuation this: "The
logos \ what is always \ men are unable to understand it."
To Heracleitus the world had to be permanently on the move, in a
continuous
state of flood or constant evolving, and we are today aware that this
movement
is what The Revelation of Arès
wants
to give man in order to unstick him from the religious, political,
social
fixednesses and their dogmas and through penitence
give him a boost to another life, a creative life without which he
can't find
the initial Eden.
It is in the triple meaning of logos : "word",
"speech" and "reason", that we have to read the famous prologueof
John, whose gospel is not a Word of
God
(Rev of Arès 16/12), but is already
a
philosophical development: " In the beginning was the Logos, and the
Logos
was with God, and the Logos was God."
The substantial Word
of God was conceived as his Reason that created the world and
marked the human thought.
Even in the 2d century the Christian writers who were called
apologists, because
they did
their best to present the greco-roman minds with the Christian faith in
a way
they could agree with, used the word Logos to have the pagans
understand that
they had had a part of the Logos, which had been expressed by their
great
philosophers, but that Jesus gave them the missing part. Notably
Justin, a
Christian philosopher and martyr, wrote: "The ones who before Jesus'
days
lived a Life that came with reason
(logos) are already Christians, even though they were taken for
atheists, like
Socrates, Heracleitus and others." May I digress for a moment to remind
that Justin died flogged dead by the pagans while saying to them that
violence
wrecked the very raison d'être of their faith, because real faith can
only be
a search for the Truth (28/7)
regarded as the
way to Salvation, while untruth:
religion, politics, law, can only exist through violence.
This
is why the penitence, that The Revelation of Arès is about, is no
remorse, no atonement or return to oneself, but on the contrary is a
movement
forward in joy and celebration
(Rev of Arès 30/11) to
restore love, forgiveness, peace, spiritual intelligence and freedom,
which are
dynamics, but never
fixed or backward. states
This is why penitence is the fruit
of
the Logos, the fruit of Reason against sin which is nothing but the
dark about
Reason.
An important development is to be realized between what the earliest
Christian antiquity
monks used to call philosophia and what The
Revelation of Arès, although it does not use the word,
inspires its reader
as a philosophy.
"I die every day," the earliest Christians
used to
think and nowadays we think, "I live every day again." Ever since
Plato's days it has been a matter of going beyond practical life and
find
spiritual life, but only Christianity has been able, in the beginning,
to make
popular masses take up this way of living. Which explains why Nietzsche
said,
"Christianity is just a Platonism for popular masses." ("Beyond
good and evil"). In other words, The
Revelation of Arès adds the ideal of our association with the
Creator
through penitence to the sudden
emergence of spiritual life in Jesus' preaching.
Life of faith is life of the soul,
made
by penitence and immortal.
We do not have to withdraw from earthly life, but we have to combine
the soul with the flesh
and mind with the
Logos as a link between them to make them an intelligible transcendent
reality.
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