the telescopes Hubble and Spitzer permitted to see
Tayna a galaxy 13 light-years away.
Now, seeing something without living it makes nothing
but brains quiver, which is useless.
Telescopes are not existential ; my real piety
It does not get me to see, but gets me to live the Universe
(Rev of Arès 12/4), the Spread
One (Rev of Arès ii/4).
Whenever I kneel or prostrate, I am not in submission,
I do so to be One with Earth, that the
Father has given me (Genesis 1/28-30), and
through Earth to be One with Infinity,
inseparable atoms of Which Earth and my self are.
With the exception of Father of
the Universe that He recommends to say thrice
daily and once nightly (12/5), the Father has never
set rules of prayer (Rev of Arès 25/6), but He
has taught the spirit of it, which he has called real
piety (35/6). Penitence will do to create the soul and change
the world, but the brothers and sisters of the small
remnant (24/1) regard Earth and Universe
as inseparable : The former strives to live away from the
latter, but the latter does not live without the former.
The small remnant want to have the Creation live
coherent in full blossom by restoring Eden in it, which
was much more than Adam and Eve's settlement
Whoever enters unto penitence
(8/6) frees himself from evil (30/11)
and shares in freeing the world from evil
(28/7), but should penitence
lack real piety, it might fail to find the
strong streams of Eden Rivers (35/2-3) and be
just a pond (30/2), an ethic. A penitential
ethic saves, indeed, but why not more than salvation? Why
not be made a God, merge in the Father like
Real-life Good gives the strength of deliverance,
but the real-life Word adds the strength of
transfiguration to it. Men have to take the Word
out of the books so as to achieve it altogether.
Just as no regulation for prayer is found in the
Palestinian Gospel, no prayer regulation is found in the Word
of Arès. While religion whatever imposes the straitjackets
of regulations upon the faithful, the real piety
is free (10/10). An Arès
Pilgrim keeps his own piety under control. If
he is hesitant about the right way of praying, suggestions
may be made to him, but in the last resort he decides on
the texts, the way, the rate.
The penitent once freed and cleansed by The
Revelation of Arès has a freeflesh, mind and soul (17/7).
He embraces the Whole Who teaches him (16/11)
how he can achieve his salvation and
prepare the world's salvation. As the Whole is
very huge, he can only embrace a little of It every day,
but a little + a little = the Whole and the Whole and the
believer are One.
The Teaching (Rev of Arès 16/11-14) restored in
Arès calls on man to empty of his lethal materialistic
purposes and gradually fill the gaps in him with Life
(24/8), the Life previous to sin,
How ? Through penitence.
Being penitent means loving
unconditionally, forgiving offenses, making peace,
being spiritually intelligent (32/5) and free
(10/10) from all prejudices about anybody. Being penitent
means climbing the Heights of Good (25/4).
This ascent, which the light rabab (lute,
xLvii/8) of real piety will accompany
daily, will go on from generation to generation (24/2)
until the Day of Happiness is back.
Penitence goes hand in hand with real piety.
How can one pursue real piety well?
An Arès Pilgrim considers credos, great mass supplications
and glorifications, rituals, rosary meetings, etc, as
entirely unconnected with real faith. Real faith is based
on penitence, of which real piety is
the ideal daily reminder, which consists in having the Child's
lips utter the Word, in order that he or she achieves
it persistently. But penitents are nowhere near
similar, because sinners are all different, even
though they have the same objective in view. It is real
piety that makes the most diverse penitences
united behind their unique objective: Good, the
Creator's Design. This is why real piety
is flexible, its forms and contents are adjustable.
To make a Whole with the One in a
numberless variety of sinners, to make man's
inconsistencies the infinite richness of the self
or yourself (xxiv/1) very close
to the Universe, the seed (5/1) of
immortal universality lying from time immemorial within
the One that we men are with God, the Spread
one, the Infinite whether uncreated or created, the
Whole... This seemingly impossible task is fulfilled by real
piety, which enables each penitent to
give it a personal touch. It is the believer's
personalization or freedom of prayer that definitely turns
real piety away from religious prayer.
Religion has rigidified prayer and made
it a rehash or harping, even when nicely sung ; religion
has cleared prayer of its creative strength. God does not
respond to religious prayer just made of aspirations.
Religion has been colonized by Adam's dream (Rev
of Arès 2/1-5). Real piety decolonizes
man, frees him from the religious dream. Real piety
launches into the Word's fulfilment, it makes a
penitent a co-creator of the world; he loves,
forgives, uses his free intelligence,
Every day each Arès Pilgrim picks the passage(s) of the
Word he or she needs and the way he or she utters
it, and it does not matter whether he prays at home in
prostrate position, or sitting in a bus, or having a walk,
or in bed.
He or she is not forbidden to beseech when afraid or
unwell or elate and glorify when cheerful, but he or she
loses himself or herself in emotional relief, which is
first, the Father knows what men need before they ask
him for help (Matthew 6/8), but he has made men
free (10/10) to be good or evil
and he as Creator considers potential rather than the
momentary situation, so he will not intervene as long as
he is aware that men are potentially unpredictable and
inclined to be evil again once the danger is
second, the Creator does not need to be glorified as an
idol, since he is our Father, but not our subjugator, and
we are his Children (Rev of Arès 13/5), but not
his subjugated ; he has his eternal Glory in
himself and wishes we might share it (37/9). third, the whole context of The Revelation of
Arès means that we get Grace from ourselves, but
not from the Father; we are aware that we get Power
from penitence and Knowledge (Rev of Arès
39/2) from real piety, and that both of
them will enable us to conquer Evil.
My penitence tugs at my hunger...
desire... pain... strainstrings ; it is a heavy task, but
thanks to real piety my penitence is
eased, because the Father talks to me. Religion mentions
the Word, but does not get him to talk in the
fullest sense of talk. Religion's great ceremonies and
strictly controlled numberless prayers have changed
nothing much in men's inner selves. Religion has not
awakened spiritual autonomy and inital goodness but in a
few special people's lives. So the Father sent out Messenger
Jesus back to mankind and went down himself in Arès
and called out, Change your lives! (30/11) How?
Very simply : What saves you is not what you believe in,
contrary to what Paul and the Churches which followed him
out (Romans 3/28, Ephesians 2/8-9) have
claimed, but whatever you do in order to beat sin,
even though you do not recognize the Father's Voice
(28/12). Arès Pilgrims' faith builds up on a
causality unlike the religious causality that claims that
only faith and obedience to religion save.
Any follower of The Revelation of Arès is a
basal Christian, a penitent that puts the Sermon
on the Mount into practice, but he or she is
likewise anybody with or without religion who thinks that
he or she has to grow good, because he or she is
an indivisible atom of humanity steeped in potentialities
and latencies of love, intelligence and happiness
capable of overcoming suffering and death just as
reference penitent Jesus overcame death. So man
creates his soul, which adds to his flesh
and mind (Rev of Arès 17/7). So man enables
himself to change the world (28/7).
An Arès Pilgrim of the small remnant adds
real piety to penitence, that is, God
reminding him that he has to achieve Good, but
even more, God in the sublime mystery of the Creator who
has not originated his own Being, but who is the Being out
of time (12/6) and who, how marvelous! says to man,
his Child, Why don't you stop being the mortal
derivative you have made of yourself (2/1-5) and
leave the phenomenal world and unite with the Being devoid
of origination and time.