perspectives ouvertes par la Révélation d'Arès

Message d'une foi évolutive, la Révélation d'Arès invite l'homme à l'action. Dans cette Parole, faire a remplacé croire. C'est au fur et à mesure que chacun fait l'expérience (le vécu comme on dit souvent aujourd'hui) de la pénitence - qui n'est autre que l'acquisition du Bien, que se dévoile le Fond des Fonds.

la foi arésienne : tentative de présentation

La foi telle présentée par la Révélation d'Arès est très différente de la foi religieuse, à tel point qu'il est difficile de les comparer. Elles n'ont en fait de similaire que le nom et peut-être le fait que dans les deux cas, c'est un phénomène vécu de façon éminemment personnelle et qui échappe au rationnel.

Mais l'idée n'est pas de faire le procès de la religion et des croyants qui la suivent, que ce soit dans le christianisme, dans l'islam, dans le judaïsme. Beaucoup de ces hommes et femmes sont d'ailleurs des êtres remarquables de cœur et d'intelligence, qui portent souvent une expérience considérable de l'homme et de l'histoire.

Et puis le temps n'est plus aux règlements de compte ou aux procès. L'heure est au changement, à l'évolution, au dépassement. Car c'est bien de ça qu'il s'agit : la foi vue depuis l'appel d'Arès devrait être comme le moteur du changement de l'individu et du changement du monde.

C'est la raison pour laquelle croire pour croire ne mène à rien. Si c'était le cas, ça se saurait. Depuis deux mille ans de christianisme, treize-cents ans d'islam et 3400 ans de judaïsme que des hommes et des femmes croient à tout un tas de choses, cela se saurait si la foi entendue comme croyance changeait quelque chose.

En lisant ces quelques lignes, nombreux sont celles et ceux qui se diront : "De toute façon, ça ne me regarde pas tout ça. Je ne suis ni croyant, ni religieux et j'ai déjà mes convictions."

Peut-être. Mais force est de constater qu'en y regardant de plus près, on comprend que la religion n'est pas seulement une église, un clergé, des théologiens, etc. Elle a aussi façonné une mentalité qui a pénétré les esprits de façon souvent insoupçonnée et à l'insu de beaucoup. À tel point que même la politique peut être considérée comme une religion sans Dieu.

C'est pour cette raison qu'il faut aller plus loin que les remises en question de surface.

la perspective d'un lecteur nord-américain

Nous livrons également ici une critique publiée sur le site amazon.com à propos de la Révélation d'Arès. Initialement dans le "Customer Reviews", cet extrait a disparu depuis. L'ensemble est d'une teneur à laquelle bien des propos ne nous avaient pas habitués jusqu'à présent. Nous en livrons la version originale en anglais (une traduction en franç:ais est en cours).

On Our Divinity Here and Now, October 19, 2001

Reviewer: Enoch H. Page (see more about me) from Amherst, Ma USA

This book is indispensable, yet it reports events almost too incredible to believe. Hence logical minds are tempted to dismiss Potay as a madman, but the Prophet is not mad. I accept his claims and message as the Revelation of Ares is timely. In the 1977 manuscript, for instance, it prophesied --prior to the US-backed Afghani war against the Soviets--that "Kabul would be hacked to pieces".

This most unusual book encourages its reading by those too skeptical to invest in yet another book making unverifiable claims. Yes, science probably will never explain their source, but its message assures us that this is not just any book. Likewise, the man who published it is not just any man. Its spiritual content seeks not our conversion but is presented as fact to be accepted or not. Its message is not to be taken at face value, but its verities are to be tested. It is a divine word not to be churched and ritualized; it is to be embodied and lived.

As uncategorizable as the book is, I initially regarded Potay as its only author, saw him as just another claimant imaginatively having a relationship with God that no one else has, but to critique this book, I had to give it an honest read. After careful scrutiny, I perceived God and Jesus as patiently waiting on us to get with the "claim our divinity here and now" program. There is no request for Jesus to be seen as God incarnate. Rather the book reminds us that we are all gods (not the Maker, but like the Maker). We are encouraged to love and revere God and see the living Jesus exemplifying our spiritual potential and his ongoing project as our path to that greater Light. Because Jesus is our brother, we will follow the path he trod and he does not require our worship.

The book is not exclusionary. By stating that none will be lost, it defies the religionist claim that a select few will know God and all others will be banished. It informs us that Eden was lost but can be restored in a few generations through our choosing to change the world by changing ourselves. We must resurrect our innate spiritual life. The achievability of this work can no longer to be questioned. Belief that supernatural events occurred is no pre-requisite. Even if the narrative is purely metaphorical, the message makes us responsible for achieving our own salvation by having faith and by becoming self-aware. It reminds us not to expect a savior. Nor are we to expect forgiveness but rather are asked to cease sinning (acting as if cut off from God).

The book outlines how Michel Potay became the world's most recent Prophet. Divine messages issued through him address people culturally grounded in Judaism, Christianity, and Islam. It states that our knowledge of who's wrong or right is probably wrong. It denies that certain people are chosen while others languor in despair. Offering no privileged status, it addresses nonbelievers with believers on an equal basis-each must be good and do good to build a soul.

Apparently, we need this program of spiritual remediation. The book is not meant to absolve us, but relieves us of any confusion about our kinship to God that we have suffered given our exposure to religious doctrines which it says have led us astray. It asserts the common spiritual legacy of the Abrahamic religions.

No one must leave their preferred religion to benefit from this book. Those who believe and belong already to any religion are asked only to take this book with them to their congregations in addition to their Bible, Torah or Qur'an. Those who belong to no spiritual or religious organization are not asked to join anything. The book states that even the non-believing humanist, turned off to religion and even to God, is apt to appreciate its content. The book invites all to read and be fed. Its eclecticism inspires me to embrace the incredible story told. It simply states that the world will change in an edenic direction as we become more willing to change. Eden restored does not entail a return to a premodern state, but does entail shedding any delusion that we have any source or authority other than God.

How seriously should we take the proposal that we abandon our cultural frameworks? Potay's charge is to elucidate the de-culturizing teaching he received, that is, how our dependency on culture results in our blind reliance on the white king (religion) and the related black king (politics) in ways that impede our faithful reliance on God. The message conveys a spirit of change, one urging us to discard culture and promote that change by moving towards Eden restored. We then see ourselves harnessed by kingly forces that inhibit our divinity; autonomy from our cultural dependency must be risked before Eden can be restored.

My skepticism was instilled when I was anthropologically schooled to believe in the inescapability of culture and value inter-cultural experiences, but our notion of culture recently has undergone a drastic transformation. Anthropology once held that cultures were isolated units to be known as distinct wholes. Observing other cultures promised to reveal what constitutes our own. We assumed that our own cultural issues could be rectified by our study of different cultural solutions to similar environmental constraints.

Then anthropologists underwent a paradigm shift. We ceased to profess the relativity of bounded cultures. We prefer the more current received idea that there are no bounded cultures. We now profess the unbounded and de-centered quality of all cultural practices. We know that collective cultural production is never an isolated process and that its forms are more amorphous than previously thought. We now recognize transnational cultural identities, practices and formations formerly unknown to the founding American anthropologists like Franz Boas and Alfred Kroeber. Our conception of culture has been liberated.

This book extends our re-evaluation of what culture is and means. Presumably a universal Edenic culture positing equality, justice and love will cultivate a freedom to pursue spiritual growth by supplanting current cultures of fear, domination, and war.