There is a dialectical relationship between revelation and revolution. Revelation may well be seen as an inner breakthrough that enables or makes inevitable withdrawal from the world. The revolutionary seems to be engaged only in the affairs of the world at the expense of his/her inner life. But these overly simplistic formulas presuppose a duality of revelation and revolution, the mutually exclusive opposition of a political life of struggle for power in the world as opposed to a religious or spiritual life of struggle for inner peace.
Both are abstract conceptualizations, not to mention false. Those afraid of the trauma of revelation resort to over-commitment to revolution. In like manner those afraid of the trauma of revolution revert to the hopes of revelation. The hysterical mind reverts to neither but becomes frenetically unconscious in the world of the "normal." The healthy mind stays conscious to the normal abnormality of everyday existence. It stays vigilant to the seductions of reification, everyday idolatry and the frustrations of enervating relativisms. That is, it stays alive to creative action, the inevitability of pain in the world and the power of Real Subjectivity, that is, one's own freedom. As Jesus said, "You shall know the truth and the truth shall set you free." It is this "truth" which is spirit and which he said will be "with us" after his death.
So the dialectic of revelation and revolution is life in the Spirit bearing the burden of truth. Moreover this Spirit is the place of Love, the place where two or more meet "in his name," that is, in the name of the Word that creates all or any possible New Beginning: "In the beginning was the Word.....;" that is, the Word of the Spirit as Truth 'opens up the realm of the invisible and immaterial as opposed to the material present of the apparently given reality.
What revelatory, revolutonary Love is here is a love that opens up a love of the world as allowing the world its freedom to be other than it is, better than it is, new and unburdened by the idolatry of hopeless givenness, irrefutable "factuality," death as a function of the mythology of this as the 'best of all possible worlds.'
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