entry, dashed off though it may be, because I lack space,
is about a monumental capacity for thought:
I cannot to the full set out his special grasp once
erroneously seen as atheistic of the forces that rule life and
the Force that rules Life (see entry 193)
in about seventy lines, but I do not want to shield him from
my brothers and sisters' attention on the pretense that more
space is needed to give a right teaching of him.
Spinoza expressed his thought in the Netherlands in the 17th
Century, but his thought is perpetual. It enables us to come
closer to the Inconceivable one, the real Father,
the One of The Revelation of Arès.
To me Spinoza is a man beyond philosophy, a great wise man,
who never brought reason and passion into conflict, and who
knew how to tell the active from the passive. He unfortunately
had to pad out plain ideas into a flood of waffle strangely as
acceptable as not very necessary, because he lived in days
when one had better conceal "suspicious" ideas under a
hazy verbiage. Hence notably, in my opinion — too bad for me
whenever people call me a moron — the heavy, redundant,
geometrical Euclidean form of "The Ethics", his main work.
Spinoza also had to get round the inadequacy of human language
which forces all of us to tell much and not be able to tell
reality, even the reality very best felt, clearly.
Ever since the Theophanie's days in Arès
(1977), I have no longer seen God as the supreme sublime
king and judge of religion. I am only aware that He IS. He is deep
down me just as He is in the infinity, an indistinct figure.
Didn't Jacob say, "Yahweh was in this spot and I didn't know"
(Genesis 28/16)? Didn't Elijah feel Him in a tiny
whispering sound (1Rois 19/12)? Doesn't the One Who creates
a thousand new suns (Rév of Arès xxii/12) say, "I am
squeezed; I am squeezed like the nail (hammered in) (ii/21)?
Religion tells that God is personal so that man may think that he
gets a dialogue going between God and himself like God were a
human authority. Which is untrue. When I teach prayer, I say,
"Whenever you pray you don't know whether God listens to you. So
be honest! Just speak to yourselves, because you are the image
and likeness of the Most High (Genesis 1/26).
This is the way Spinoza used to pray, if he ever prayed, which I
God both belongs and does not belong within man." Your Child
psyche (Rev of Arès 13/5), your Son psyche
(xi/13) have come straight from the Father of the
Universe (12/4). You are a kin to God just as a kin to
Nature, Spinoza says, or a kin to Life or Breath as
The Revelation of Arèssays. I cannot define
God, because in 1977 all I was able to experience from Him is a Voice
(Rev of Arès xLii/13) and a fantastic
retinue ("The Witness's Accounts, Notes and Throughts", Revelation
of Arès éd. 1995 pp 348-441), but to me He is Sanctity,
Power and Light (12/4), in which I can see the infinite
indivisible Block, which Spinoza calls "immanent, not
transitive", the indivisible Life or Nature.
Baruch Spinoza was born Jewish in Amsterdam in 1632, was banished
from the synagogue 1656, died of consumption in 1677, and was
scarcely known in his lifetime. Afterwards, religion, whether
Jewish or Christian, blacklisted him and intellectuals considered
him as not much more than a nice quibbler for three centuries. A
little while ago some books began biographying him almost
reverently, because reverence makes all sparkle so that much
varied interpretations or misinterpretations can hide behind the
sparks. But in the seventies and eighties after I had been a
witness to the Father I was one of the very few believers that
used to mention Spinoza as a mind very close to the true central
This entry is not about Spinoza as the author of "A
Theologico-Political Treatise", who claims that a law should exist
to shield men from theologists — this intent is praiseworthy, but
the free man does not need any law —, or as the author of the
"Political Treatise", albeit his concept of the multitude
is not really unrelated to the one in The Revelation of Arès
(12/8-9, 26/1, 37/2), maybe an anteroom to the small men
This entry is about Spinoza as the author of the brilliantly
thougt out "Ethics", who under a waffle too long but amazingly
farsighted reveals that God is an "immanent but not transitive
cause". "What I mean by God is an entirely infinite Existing One,
an Essential One whose attributes are infinitely numerous, each of
which shows an infinite eternal essence." Spinoza does not
consider God as an independent supreme king. God is the very cause
of His own Being and of the Whole, that is His own result. God is
not above the Universe, not above man or nature; He
blends in them. In short, God is Life (see entry 193),
which applies to all that exists, including the Light
and even the matter that has no blood or sap. So God never judges
or condemns anybody on Earth, as every human being is His Image
and Likeness(Genesis 1/26-27) and as the Whole
is Him and He is the Whole. The Wrath (Rev of Arès
24/4,30/6-9) of God when dissatisfied with man and the
warth of man when dissatisfied with himself are just one. The concept of God through Spinoza is related to the concept
of Him through the Word of Arès. Whoever is free from
all prejudices and studies it humbly and wisely is well aware of
it. In other words, Spinoza does not see man as a being surrounded
by nature and ruled by God, but he sees him as an integral part of
the whole Being, of Life in the universal sense of the
word. This is the reason why Jewish, Christian, Muslim religious
men have seen the author of "Ethics" as a rationalistic atheist
just as they consider me as an impious man, because I teach that The
Revelation of Arès sees man as well as the Universe
be in perpetual evolution and move: All can change,
therefore, the world of Evil can grow into a world of Good.
In the ontological field, Spinoza has an idea that the human being
is the contrary or the negation of causes and effects. So Spinoza
thinks that man does not make society, but society makes man.
Likewise, The Revelation of Arès makes us realize that
not man but the culture, whatever, which the system (another label
for society) prints on men's brain, rejects or distorts the Word,
and that a change of education would change man.
This sets up a hard, long, huge undertaking, that which The Word
of Arès has started. Four generations will not be enough (Rev
of Arès 24/2) to finish it. For the time being we are men
of Evil who have a vague desire to gain Good, because
some residual atavism deep down makes the memory of the Edenic
happy days rise to our brains.
However, it is probably in the field of love, forgiveness,
peace and freedom more than in other fields that
Spinoza proves to be a great model of firm peaceful "insurgency".
Because he substituted the light of Reason for dogmata and
beliefs, when Reason arises undistorted, in a pure state, he was
accused of atheism. And yet the man is good and pious, that wrote,
"If the Turks and Pagans offer up justice and love for their
neighbor as prayers to their God(s), they have got Jesus' spirit
in themselves. They will be saved ."
The world has forever been hiding from the
truth and ignoring the people that state it. Refusal to accept the
exceptional has forever been an institution among sinners.
When people ask me, "What do you do in life?" and I reply, "I am a
prophet", they gaze at me the way they used to gaze
Elijah, Jeremiah, Ezekiel, like I were a toad with big myopic eyes
topped with a spiked helmet. If I reply, "I recover Life
and help people to recover Life (Rev of Arès 24/5)",
they are unsympathetic and worried and go away with caution, So,
as I care much about not scaring people, I answer, "I am a
pastor," which is not really untrue, though terribly simplistic.
Whoever changes his or her life (Rev
of Arès 30/11) to change the
world (28/7) has set out to recover
Life (24/5). This is a problem word just as penitence
is with respect to the Church's penitence or (real) piety
with respect to religious piety.
The masses have given those words misleading meanings divergent
from the meanings given them by God or Life, the
undying Life that has been eternally spreading
throughout the Universe (Rev of Arès 12/4), and that sin
or evil, an illness, has reduced to dying life (2/5,
vii/7-10) on Earth.
So there is life and Life.
There is the short life of elephants (Rev of Arès 36/10),
spiders (xiii/12, xL/14), sinners (12/3) who
start aging as soon as they are born. It is mass life, the swarmy
(iii/2). My biological life is just a sigh, a faint reflection of
the everlasting Life I have been striving to recover
As The Revelation of Arès says
throughout its context, Life is the only natural
rational explanation for the Universe.
Earth dimensionally is just a speck of dust in the Universe
and man is dust on that speck of dust, but Life, which
has neither dimensions not degrees, and which is or is not, and
which can be as well spread (Rev of Arès ii:4)
throughout the infinite as shrunk into a stick of light for the
Theophanic days in Arès (1977), settled on it in days of old.
Man, who has been created free (Rev of Arès 10/10) to choose,
for some reason or other — which is not the point in here —killed
Life within himself ; he has since then kept only a
reflection of It in the poor mirror of nature. But The
Revelation of Arès says to man that he can recover Life
When I was an atheist, my life looked perfectly appropriate to the
mass life like a fly is appropriate to the air. When I turned to
Christianity and clergy for the sixties, I felt turned away
from the mass life, although the masses accepted me. But after I
had been the witness to a Supernatural Event the masses considered
as incredible, if not unacceptable — forty visits from Jesus
as the Father's Messenger in 1974, and then five visits
from the Father Himself in 1977, pooh! — I was seen
sometimes as a deranged guy, sometimes as a crook.
And then, when people heard that I might be God's friend (Rev
of Arès xxxix/16) and like God the denier of religion, of
politics, of man's law, and the preacher of free (10/10)
everyday life as embryonic absolute Life through achieved
(35/6) Good, love of all men, forgiveness for
all offences, peace made with all men, heartfelt
intelligence free from every prejudice, I was
considered as an antisocial madman and crucified to the modern
cross of lunacy; non-existence and even dangerousness.
I have now come close to zero in society. No one may be as
uncategorizable and unpleasant as me.
But I am a Living one ; I've got a look of Life
The masses think that I am totally unlikely to give the human
beings happiness and salvation. The masses
think that I am a negative, conflicting, dangerous guy. The masses
maintain that they are only safe under their leaders and law's
authority and that what I claim is the Father's Word is nothing
but pure fabrication or dream. Whenever I put forward arguments
against the 1914 or 1939 wars or the current war in Syria,
"Weren't those wars brought about by leaders and their law?",
they are outraged. They retort, "Society can't live without
national flags, can't live without a cross, or a crescent, or a
government, or an army, or police; everybody is aware that war an
unavoidable hitch along the sacred way to social happiness." I
reply, "Everybody means the masses. Everybody is a term that the
Creator's Word has never uttered. God's Word says, "Be One!
(Rev of Arès xxiv/1) It does not say, "Be like everybody!"
The Revelation of Arès's distrust, therefore my own
distrust of the masses is nothing new. The Father tells us that we
have to recover Life (Rev of Arès 24/5), because what we
call life on earth today is not Life. Prophets
have reminded men of this for four or five millennia. The prophets'
anchorage has kept on the Bottom (xLiv/1), but
all the powers of the world whether religious, political or
financial have broken the chains which used to tie them to
the vessels (17/3-5), which have since then drifted off
toward a world different from that which had been created by the
Father. Those powers are our foes. Just look at them who lock up
the doors to all the places where we could find help and means to
change the world (28/7).
Life is free (Rév of Arès 10/10) from all
religions or churches. I am a believer, but a free one.
I am free, just for that I have a definite sensible idea
of whar I have to do, I feel answerable for the Good
forever conceived y the Maket, whose Child I am. My
identity is not based on scribbles in registers, but on
conscience, which is the matrix of the soul. I have no
institutional relation to religious, philosophical, political
groups, whatever, even though I take a great familylike interest
in all that may occur among and about my human brothers.
I have a free spiritual ideal, my corridor toward Life.
I belong in an Assembly which has formed spontaneously.
Some people depict me as an agnostic, others paint me even as an
unbeliever, because I do not abide by any religious rule
whatsoever and I claim that I find the Light and Salvation
and I contribute towards the world's change (Rev of Arès
28/7) only by my penitence, which is a joy for pious
men (28/25) and by plodding along on my path
towards the Heights (25/4-5).
I have been forever achieving The Revelation of Arès (Rev of
Arès 31/6), which forces no one to do anything, and which
only suggests to human beings that they escape the sin of
sins (38/2) and the sad fate of ending up specters
(16/17) by the practice of penitence, theSermon
on the Mount, which is the core of the Gospel.
"What about God in all that?" they ask me. God is not the Person
whether one of a kind, or bicephalous, or three-headed, of
religions. He is permanently creative Sanctity, Power and
Light(Rev of Arès 12/4), my core has
been copied from His Core (Genesis 1/26), He is within
me as well as He is the Universe, that is, the Whole, even the
vacuum between stars. He does more than just exist, therefore, He
is That which is. But the knowledge of what He is is not not more
fundamental than the knowledge of what I am as a man, for if I
were not in existence, I would not exist, and the question were
not asked; I am the way I am and asking me why I am does not
change a thing in whom and what I am.
My existence is but an atom, but a necessary atom of Life,
that is absolute everywhere. So I can perfectly conceive of any
human being likely to be destined for eternal life, even though he
had not believed in it.
This may be difficult to understand. If you
have not understood it, please reread it slowly. Thank you.
We members of the small remnant
believe in The Revelation of Arès, but we at times
forget that we as apostles need people to believe in us.
What's more, we have hope but we forget that we are also hoped
a dead vesselHope is a live vessel under a sail of a soul
Language is inadequate forever.
Each of us feels something "other" in one word, which means
that each of us basically has his or her own language, own
understanding of whatever is said. Hence the inescapable bit of
incommunicability or difficulty of understanding between human
So some people consider faith and hope as having a one and only
sense, for instance the conscious nonpossession of truths which
they think can be otherwise in existence without any proof of
But to me as the witness to the Father faith and hope have
Faith is what I have with a proof of it.
Hope is what I do not have, but could have
with no proof that I might have it any day.
I have faith because I have both The
Revelation of Arès and the proof of it, as it has been
sonorously dictated to me by Jesus as the Father's Messenger,
and later by the Father Himself, both of them having physically
come down from Heaven.
I have faith, because I have had the proof of the Father of
the Universe (Rev of Arès 12/4), Who revealed to me in a
fantastic turmoil and spoke to me.
I have faith, because I have acquired both real piety (Rév of
Arès 31/6) and the proof that by uttering the Word
I can really every day remember the indissoluble link I have had
with the Whole, the Totally Other, the Universe, Life.
I have faith, because I have practiced penitence(Rev
of Arès 30/10-11), which has enabled me to change my
life, so that I have got the proof that a man whoever can change.
Hope calls to mind whatever I can only hope for, though I am
unsure if I can get it any day, for instance my soul (Rev
of Arès 4/4-8, 17/4) or my salvation
(11/2, 17/6, 32/4),
because I am unsure whether my penitence is
adequate or not.
So to me hope is just straining or a move towards the goal,
while faith is the evident state of mine.
Hope is a wonderful great journey, the goal of which I know, but
the events and legs of which I am unaware of.
The Arès Pilgrims do not celebrate Jesus' birth
at Christmas, because there is no statement about Jesus' birth on
December 25. He was born in summertime instead according to few
clues. But the Arès Pilgrims see Christmas as the celebration of
hope. Hope was celebrated in very ancient times already, at the
winter solstice, when the daylight was to get longer: People
handed out coins ans food to the destitute, slaves were granted a
day when their masters waited on them, children were given all
that they wished, because they represented hope above all else.
Ancient people indicated already that they hoped for a time when
poverty, slavery, hardship would vanish and life would be endless
Conversely, ten centuries later, Dante Alighieri in his "Divine
Comedy" would imagine that a board on top of the gate to Hell read
: "Forgo every hope, when you enter". He would apply the
theological sense, whether Christian or Muslim, of hope in his
time. Hell was considered as eternal then. What a stupid disparity
between a sin or a few sins, even awful sins,
and an eternal agony! That improbability has lasted until our
modern time when the majority of believers still fail to think of
it as a stupid thing and lack spiritual intelligence (Rev of
I do not know what sort of fate will be mine, when my heart stops
beating, but I hope it will be mild, because human beings' hope is
but the true reflection of the Father's Hope, Which is generous.
"Matter can neither be created nor destroyed, only transformed,"
said Anaxagoras about 440 b. J.-C., which was a concept that
Lavoisier would resume about 1780. Indeed, all in the
Father's Universe (Rev of Arès 12/4) is in perpetual
transformation (xxii/12). So all is just perpetual hope in the Creation.
Anxiety, fear, affliction and rationalism indicate that hope is
lacking or problematical. Hope appears at the junction between
health and illness, between happiness and unhappiness, between
life and death. Hope, such as I mean hope, does not belong to the
men who trust only what they see and what they feel, and it does
not belong in probability calculus. To see or feel coolly and to
count probablities comes down to putting up with things and
events. Hope belongs to no one but the ones who blare in the
deserts, or who sing in distress, or who stand fast in storms..
All of the great obstinate, Brutus,
have that fiery word, which gleams under their eyelids:
Hope! — It half-opens a stone-built mouth
In the fearsome enclosure where the dead lie on their beds,
And now Don Juan petrifies and goes pale!
He makes marble spectral, he makes man a statue,
He strikes, he hurts, he stamps, he brings back to life, he
Nemrod says : "War!" and then, from the Ganges to the Ilisos,
Swords shine, blood flows. "Love each other!" says Jesus.
So the word stands out forever and in the infinite universe
reverberate over all living, over you Tiberius,
In the heavens, on the flowers, on the man looking younger,
Like the blaze of love for the infinite!
("Contemplations") Victor Hugo.
fighters on the brink of defeat lapse into doubt and despair,
they hope for a hero capable of saving the situation.
There is also a reference to heroes in The
Revelation of Arès (xxxv/4-12)with
this difference, that it is not a matter of winning a war,
which sheds death, but a matter of fighting sin and
shedding Life, and that not one hero, but heroes
who are to be as plentiful as love is to be great,
whom the Father sends out to save mankind.
History is the depiction of a boundless
battlefield where a hero has now and then appeared, who anyhow has
neither defeated sin nor won définitive victories.
But some of them have done much more. They have spared humans the
loss of their spiritual identity and the fall into the
unimaginable sufferings of the sin of sins (Rev of Arès
38/2). Among others Zoroaster (xviii/3),
Noah, Buddha, Abraham, Moses, Jesus, Muhammad, the real ones, not
the characters reflected by the distorting mirror of a Scripture
run under the reed pen. The figures of those heroes are
shown to the penitents by The Revelation of Arès through
the figure of the Arès prophet, who emulates them and
whom the penitents are called on to follow (xxx/4-12).
As man has ended up as little as God's shadow, the unimaginable
sufferings of the sin of sins could start at any time,
unless humans stop decaying spiritually and breaking all ties with
the Whole of Life. This is the real issue of The
Revelation of Arès and the heroism of the penitents
and harvesters, whom it calls on.
Let's notice that ever since Adam's days (Rev of Arès 2/1-5,
vii/1-16), the peak of unhappiness due to sin has not been
reached as long as most of men's life has been crude and insecure,
because destitution, though it is unjust and regrettable, is not
the reason for despair, contrary to what people usually think; the
cause of despair is abundance which brings about
Nonetheless, even though it's in days of abundance that the
sin of sins' disaster will occur (Rev of Arès 38/2),
it will not distress man because he will be materially fulfilled,
as God once had enabled him to enjoy matter; it will occur because
the man filled with everything will have forgotten about his
spiritual nature and made matter his sole god.
The Father will have lost all of his Children then (Rev
of Arès 13/5). He will leave mankind spiritually dead to
their sufferings. He will stop sending out heroes. I do not know
if we are the last, but this is not unlikely.
That's where we see that The Revelation of Arès in
itself is heroical, as it is, because Love has inspired
Whenever I go missionizing on the streets, the Word on my lips,
leaflets in my hand, through the apathetic crowd, in the autumnal
grayness, or wintry cold, or summery heat, I feel paltry like an
apostle, but not glorious like Samson or Siegfried. I do not feel
as if I were a hero. And yet I am a hero,
because Evil is strong, only a hero can conquer it
(Rév d'Arès xxxv/4-12).
"The Golden Legend" tells the story of famous George the
Trophy-bearer (bearer of Victory, 10/7, 29/4 33/2) that,
through his strength drawn from faith and virtue, kills
evil metaphorized as a dragon, which is about to devour mankind
allegorized as a king's daughter, and gives the spiritually
unenlightened people the Light and right faith. The
Revelation of Arès in quite different words, but following
the same Core plan— We have to kill Evil
before it eats us up —tells us in advance our feasible
victory over evil by being penitent and harvesting
penitents. All of the brothers and sisters that
along with me take on the hero tunic, will change,
that is, save, the world (28/7).
To make a success of one's life nowadays is to make a career
to one's great satisfaction, get a good retirement pension and
health insurance. We do not deny that such a worldly
success is legitimate, but to live up to that sole expectation
looks shameful to us, if it lacks spirituality, a soul,
ideals to conquer Evil and change the world (Rev of Arès
28/7), which I couldn't do, if I failed to change my
own life (31/11), be a penitent and harvest
penitents. This is my epic! You can tell a hero by
his or her epic.
Our epic is plain. God's hero is not a superman, as he
or she can be tired, disappointed, thwarted, persecuted, but it's
precisely because he or she puts up with all these torments that
he or she is a hero. Can one imagine that the poor
being, who holds leaflets, and who speaks with a charmless voice
almost unheard by the passersby, could ever set fire to
the world? But yes, that's a hero, the unexpected one, not the fantastic one supposed to be endowed with a
mysterious strength. The supernatural is not weird. What stuck me
as odd when I saw and heard Jesus in 1974 was the fact he lived in
the firmament and yet was a man like me. I understood then that Good
was much closer to us than we used to think. Roger Bacon in the
13th century was committed to prison because he had stated that
"no sermon ever gives certainty, because only experiment gives it"
and he had set about observing the ordinary. He was right.
Ordinary Jesus came down from the universe and paid me a call in
1974 and, even though the 1977 theophanies were impressive, they
were not really the star war. And what have Jesus and the
Father told me? They told me that we me and my fellows as unlikely
heroes will conquer Evil through the ordinary — just made
up of penitence and ordinary good, but the
complete ordinary. We are heroes.
In this world we are not free.
All we have is permissions.
In The Revelation of Arès the meaning of free
is absolute ; what's more, you can't separate free (10/10)
from gentle and peaceful (35/14); it doe not mean
rebellious or revolutionary. The Aresian freedom is an
hypostasis, a spiritual entity or strength, an image
of the Creator (Genesis 1/26) reified within any penitent.
Twenty-eight years ago, I was only 60 years old; I was young. I
designed the word opposingness (see "Et ce que tu
auras écrit", Le Pèlerin d'Arès 1989, bilingual) so that
we could tell the longing for evading sin from opposition as a
synonym for rebellion or revolution. However, the meaning of
opposingness very close to opposition was ambiguous.
As I have aged, I would rather say, "Free" now, the
word that the Messenger's lips uttered (Arès Rev
10/10, 32/2). Opposition as a synonym for rebellion or
revolution is nothing but endless retaliation (Arès Rev
27/9), violence, it does nothing but substitute a dominator
for another, a law for another, which is yet rats'
law, as the Father says (xix/24) so as to
remind us of the amazing prolificacy of rats and
conjure up something that never stops occuring in History.
History! we have to put an end to it, because it is just slaves
and maters' History.
An opposing man simply is a free man. An absolutely free
The free man is like the Gospel , he has no existence
yet but that in the depths (Arès Rev25/4) of his
Our mission consists in having the free man rise up
back to his own surface!
On the surface mankind has been one of slaves
so far, even though they are no slaves "in fetters" (Rousseau) any
more, chastised or hanged after they have fled, even whenever they
get good salaries, good food, good homes, good pensions.
Let's note the reason why nothing has changed in masses ever since
Adam sinned (Arès Rev 2/1-5), that is, today's rebellious
slave like the rebellious slave of old "is not concerned about his
master as a being; he denies him as a master, and let's note
that any rebel or revolutionary today or formerly yearns for
another power and another law" (Camus), which is gravely
On the contrary, the free man is concerned about any
human, even his master, as a being, thereby standing as an apostle
of Good and wanting no power, at all.
The free man sets his steps in the Steps
(Arès Rev 2/12) of the Father, Who has given man The
Revelation of Arès. The free men dismisses the books
of men (16/12, 35/12) which have slipped into the Scripture
by the mighty in times when dominating on God's behalf
gave them unimpeachability, but have not democracies been
established by unimpeachable books of men? The man that is spiritually, therefore absolutely, free
indeed complies with the dominators' law, but deep down he
has rejected all books of men, consequently all dominations,
even democracies (a trap-word, a double-barrelled word), and he
gives himself love, forgiveness, peace, spiritual intelligence
free from every prejudice as weapons to win the
metaphysical war against Evil. Which makes materialists and other
rationalists laugh coarsely, but the adversary inevitably laughs
coarsely at the start of a war, whatever.
Now, on the Father's Day (Arès Rev 24/5) the free
man will be even freed from death.
Only two weeks ago I thought I was a free man. Sadly, I
was being just flat on my back as a dog whose belly the cushy ways
of life like fingers were tickling. I got up off the ground with a
start. A software which had just been downloaded into the very
computer I am currently making this blog entry 190 turned out to
be unsuitable for use together with something else, I dont know
what, in which I am not interested anyhow — I've had more than I
can take of computing technology, which is a master among
thousands of masters —. The tree structure and a few application
programs broke up in my machine. What a blow! Putting right my
computer was a long chore, and as I had to fix it by myself, since
there is no one to do the dirty work instead of me. I had plenty
of time to repeat myself that the computer was not my tool, but my
master. This made the volcano of Arès's Word re-erupt
within me (Arès Rev L/6). I found it
sadly funny telling myself that dominators and despoilers
(Arès Rev 27/9), whether religion or politics or media,
etc., were now emulated by the formidable masters of
computing, given that domination and despoliation result
from the madness to make, institute, impose... I laughed and my
laugh was bitter, comforting though.
On a September day I was driving towards Britain on board my new
car stuffed with electronics, a monstrous jail with bars made of
waves, a great many impalpable bars harder to work free than iron
bars. I was listening to France Culture. A geezer from Jerusalem
University, Yuval Noah Harari, was stating that we would be ruled
by algorithms instead of human beings by 2050; algorithms are
complex mathematical formulas which man makes, makes, makes...
Harari was speaking like a fortunes telling fakir and I was
stunned listening to the the emcees' veneration word towards him
like towards a god heavenly or political — rationalistic
materialism is a new religion —. But the truth about those wild
imaginings was the perpetual forecast that man's exploitation of
man would be carried on more boldly than ever.
Computer powers now rule over the Internet, that we can't get out
anymore. Up to insanity! Lo and behold, now we have to declare
income and pay taxes through the Internet, it's the law! It's
pitiful! What can people do, who have no computer? A certain
number of my brothers and sisters do not have any computer; they
read this blog printed on paper sheets. But this is just an
instance, not the worst, among ten thousand examples of the domination
that overwhelms man, who keeps on complying with it like an animal
I am going to be told, What ? It only took a crash in your
computer and a rash statement by an Israeli academic to draw the
conclusion that History will remain the History of slaves and
masters, whatever way or form this will take? No! Social
advances in politics will sooner or later result in marvelous
equality and fraternity.
I reply, I hope that I have enough charisma to maintain that all
over the world crashes and other disasters caused by
dominators in every field and wild imaginings produced or
supported by them have been and are to be legion (Mark 5/10)
ever until the sin of sins occurs, if the course of
events is not changed. The Revelation of Arès has
reminded me that the happy world will never be brought into
existence by religion, politics or science, but it will be so by
individual penitence. The world will change (Arès
Rev 28/7) for the better only if each fellow of a small
remnant (24/1) of penitents changes for the
better (30/11). Only vertue can provide
absolute freedom and absolute happiness is impossible
without absolute freedom.I think of Socrates
on the brink of drinking hemlock, who said, "I should scoff at
myself, if I had to keep on clinging to the life" ("Phaedo",
Plato). Just like him I woudd rather die than have to live and be
stopped working for Good.
God as a dominator, king or supreme judge is just a fabrication of
religious people and their political partners. They have devised
that sort of God so as to pass themselves off as gentle lenient
people comparatively. Quite the opposite the Father is the supreme liberator and we
have to proclaim it to the world.
We are presented by The Revelation of Arès with a plain
choice: Either we recreate ourselves as images and likenesses
(Genesis 1/26) of the most loving Father (Arès Rev 12/7)
by living as penitents, or we keep on furthering our
masters whether religious, or political, etc.
What is a free man? One who says yes or no whenever he
wants to, but who has become a penitent in order to say
yes or no in an intelligent way (Arès Rev 32/5).
The others keep on being slaves or masters sometimes alternately,
and when sometimes slaves sometimes masters happen to disappear
their historical extinction is always temporary. But they carry a
lot of weight like a moutain tied to our feet so much so
that they drag us down to the bottom. The rope knots can't
be severed and as they are complicated knots we have have to form
a vast small remnant (24/1, 26/1) to untie them. Penitents as far as possible avoid living on in the same
History as sinners unlike slaves and masters whom
History has bound together in a conflict which has uninterruptedly
established their inseparable existence. Among sinners
we as free apostles never stop moving along. They all
are our brothers, even though we do not share their fate, because
we are opponents of sin. In the middle of them we look
for the people inclined to be like us.
The Creator, the Father, leaves each man free to be what
he wants to be a sinner or a penitent. But only the free penitents will prevail at the end
The world —that's the name
God gives mankind— is going to fall into the sin of sins
(38/2) if they keep on sinning, and reach the point of
no return, the slow Flood into which men will end up
drowning in suffering and misfortune. Religion has never succeeded in changing
the world (Rev of Arès 28/7) into Good (xxxiii/11,
It needs penitence and to incite people to it it needs
an action the Father calls Harvest (Rev
of Arès 4/12, 5/2, 6/2, 15/7, 31/6, 35/2) and we
commonly call mission. In the same way God visits man, man visited by
God grows penitent and in his turn visits man, and so on.
The sowing has for long been all
the wheatears have whitened, notwithstanding the
weeds sown by doctors [of religion as well as
rationalism], the damage caused by their princes, who
have planted thorny hedges and zones of infertile loose
stones in every corner of My Field
The thickest wheatears will be those easiest to bind
A bastion of thorn shelters them from your scythe, an
unbelievable pride holds their stalks raised like lances.
Don't let your courage flag in front of them...
You shall burn the thorn but not burn the wheatears, so as
to go up to It [My Field]... hurt your hands
rubbing against their stiff beards... moan weighing down
with their sheaves.
My Arm will be your arm,
My Word will be your word (Revelation of Arès Vigil 14).
The brothers and sisters of the small
remnant, that I have gathered together (Rev of Arès
24/1) are penitents (31/11, 35/2, 37/3, etc.) and
harvesters (5/2-5, 31/6, 35/1-2, etc.), apostles, because
love of the neighbor is the touchstone of salvation,
so no one can find salvation if he or she is not trying
to save his or her fellow creatures.
Everything once linked up and will link up again. Man without
knowing it is linked to his Maker just as man unknowingly is
linked to every man on earth and the supreme outcome if that link
will be Life regained (Rev of Arès 24/5).
In our generations the efforts of some in penitence and
harvest may appear to be fruitless, but their efforts are
never futile; they imperceptibly spread Sanctity, Power and
Light (Rev of Arès 12/4). This is why impiety is
not surface failure, but despondency (13/8).
We have to go harvesting bursting with everlasting courage.
The Sower has been (Rev of Arès 5/1, 6/2), Any human
being, even an atheist, holds the image and likeness of
the Father (Genesis 1/26) within himself. Our mission
is no proselityzing. I may happen to convert people occasionally,
but its aim is not conversion. It looks for people that bring
spiritual strength, the seeds of a new world,
whether they are conscious or unconscious, actual or potential,
the wheatears whether ripe or likely to ripen
(Rev of Arès 5/2), possible penitents and harvesters.
So the network able to recreate the world may be formed, it
doesn't matter if it takes many generations (24/2).
Why however is the Arès Pilgrims'mission that special? Is it
different from the age-old monotheistic or pseudo-polytheistic
missions throughout the planet? What I describe as
pseudo-polytheistic is the beliefs which portray God in a lot of
forms, which they call gods, because they have found it impossible
to depict the voiceless invisible Supreme Being.
That which is special in the Arès Pilgrims' mission is that which
is special in The Revelation of Arès : It flies like the air
up to God (Rev of Arès xxxvii/7) and up to Life
(24/5) beyond religion, whatever.
Our mission bears the hallmark of universality, of the Whole which
extends from the speck of dust to the infinite, beyond the
thorny hedges and the zones of infertile loose stones of
religions, philosophies, dogmas, sciences, synagogues, churches,
mosques, prayers, all kinds of theories, and so on. Our mission is
plain. It is the mission towards the undefined unanimous
immortality of the Being, the Good, that are
just faint embers beneath ashes deep down in any man, whoever.he
or she may be, who can rekindle its Fire (Rev of
Arès xLi/3-10) through penitence,
that is, by loving, forgiving, making peace, building up
spiritual intelligence free from all prejudices, in
other words by living according to the Sermon on the Mount
(Matthew 5/ch 5 to 7). Our mission does not spread any
perfunctory religious doctrine, but creative Truth:
Fellow human, you are free either to be spiritually nothing, so
you will end up as a specter in frozen abysses, that is,
you will be nothing in nothing, or to create your soul
by becoming penitent,so you will end up an integral part
of the Light, the Power and the Sanctity (12/4), and in
doing so you will help change the world — The Truth is that
the world has to change (28/7).
Our harvest is the crop of heroes (Rev of Arès
xxx/4-12) who think that looking for Life has
meaning. Life which can't be reached but through rocky
goatpaths (in the plural = diversity 25/5) hard to travel,
albeit accessible (7/1). Through those paths
we leave religion or ideology, even an atheistic one, against
which we have nothing, as we all stem from them, but which are
behind us, because the christane faith of Jesus'
disciples, the yuhdi faith of Abraham and Moses'
descendants, the musselmi faith of the people that claim
they follow Muhamad have not been more than human noise
Our mission calls on the one who can be One in oneself,
be for the Father that which the tooth is for the Lip
(xxiv/1-4). Man has to restore what he has in common with
the Maker in himself.
We do not follow or teach any dogma or tradition ; we do not
spread any catechism or sophisticated prayer, because the real
knowledge has lain inside every human being where the Father
of the Universe's image and likeness has lain. It is penitence
that gets the innate or inborn knowledge across to the expressible
knowledge well thought out, because patient love permits
man to find and do everything well.
transfigured flesh, that of Jesus in front of me at
Arès in 1974, has a pure utter sight of the Whole. As for the sinful flesh of mine or yours, it
shuts me or you in; it cannot give me or you a pure utter
Only imagination enables the sinful flesh to picture
Now, imagination inseparable from the sinful flesh
is the mainspring of superstition.
This is why superstition is bound to have an active
part in a sinner, but he or she has to make it
minimum. For instance, this minimum prompts him or her to see
God as a vacuum or gap in his or her thought, at best, though
God is no vacuum or gap and fills up the whole space instead,
as he is the Being preeminently. This vacuum in man's thought
is superstitious, therefore, but absolutely
preferable to the bearded old man painted on the Sistine's
ceiling, or the host supposed to be the Church's God, or the
medals of Christopher or the Virgin, or the sign of the cross
You shall do away with all superstitions,
especially those that have stemmed from the malice of princes of
religion, their doctors and clerics (Rev of Arès 21/1). In
my true devotion (35/6) I have indeed done away with the
religious superstition. I have long
sliced through the rope which used to tie me to the world, the
princes of religion... I have shut the doors of the temple...
and then after the Father had put me up like a tower...
and I had made light of vertigo like an eagle (33/2-5), I
have opened the temple to receive the People (33/10) so
they could practice true piety (35/6) in a
However, even though I have gone over beyond the sun
(xxii/18), this is just a first stage on the very long path
towards the Day (31/8), I keep clopping (limping)
on the bone (xxii/3-18). As I am a sinner, even
if penitence has made me much less sinful than
I was, I have remained lame spiritually, I cannot entirely drive the
idols of the mind (23/8) from my eyes or the heavy
noise in the flesh (xxxii/9) from my ears, for I have been
made of flesh, which sin has made shortsighted
and mortal, and my relation to the invisible Eternal
goes via the senses of the animal that I am transitorily.
Until the Father's Day (Rev of Arès 31/8) none of
humans, whether a penitent or not, will ever be a
perfect image and likeness(Genesis 1/26) of
the Maker, because he in days of old had been created as an
everlasting being, and then he has started walking in the shadow
of Adam, who chose to be master of the earth by
undergoing Job's sores and the grave (2/1).
My flesh is not transfigured like the
one of Jesus who appeared to me in 1974. I cannot make my
spiritual life an absolute ideal, because a lot of rough practical
problems haunt the animal portion of mine. I will think of the
invisible, immeasurable, sublime Being from Whom I have emanated,
the Father, but the idea of Him that my brain forms is just a
minimized, limited, visible sign. My thought is mortal matter like
the Hertzian wave or solar energy, which has a begining and an
end; it has the narrowness of the casket in store for me. When I
am but a soul, what will my thought look like? My flesh
keeps me from being aware of it ; it's the mystery of death.
The other night I had a nightmare: I was sentenced to beheading, I
was bound hand and foot, about to have my head severed and I was
afraid. I awoke in deep anxiety and I thought, "You boy are still
scared of death. You are superstitious, therefore. To be
superstitious is to be disturbed by signs. Now, matter is
nothing but a set of signs, of which death is the preeminent one,
because it hurls you into the matter most reducible to its own
Those are the principles that science dedicates man to, but The
Revelation of Arès dedicantes man to Life. That
is the problem: it lies in this contrast between two views of
humanity. On the one hand there is the world, a gigantic citadel,
the strength of which we make sure to estimate rightly, and on the
other hand penitence and the will to Be, the
current weakness of which we know well, though we also know its
tremendous capability of increasing. The shadow of the citadel
walls I cannot dodge, because it is formed by my own flesh
and my own fear, but I am a penitent and I have a soul.
My foot is driven (Rev of Atrès xL/1)
into that black shadow, but my soul seeks Life,
the flawless Entity of the Whole, which I can just make out
through a screen streaked with signs. I insatiably keep on looking
for spiritual life night and day at my work desk, on the
Pilgrimage, in bed, and in nature. My thought extends to reach the
heart of the Almighty. I do not try to get the
interiority peculiar to philosophers, but transfiguration
distinctive of good men. I can feel it penetrating within me a
little today, but I will feel it fill me up completely some Day.
I am bound to drift through something that lies beyond me, my
thought has been wheeling and screeching (Rev of Arès 13/1)
in the great mystery of my spiritual life, which I have willed
to have — so that we may do Your Will (12/4) —. Some Day
I will beyond my present fleshrecover
Life (24/5) in another flesh
like that of Jesus who came and spoke to me in 1974. I am going
towards another matter, that is called resurrection in
our current language with insufficient inadequate words. For the
time being, however, I can just flutter, I can't go far, I do what
I have to do, even so. My crutches are made of my own matter ; I
give it some strength, even though I have been wandering in a
non-disposable unavoidable rest of superstition inherent
to my flesh, my senses, all the organs of my huge weakness.
But the latter is taken into account in The Revelation of
Arès's Design (36/5). Religion, whatever, separates the individual from mankind as
a body ; it promises salvation only to the individual who is a
model according to its rules. Quite different is The
Revelation of Arès's prospect : The individual is penitent
and saved but in the view to saving mankind :
Truth is that the world has to change (Rev of Arès 28/7).
Sometimes religion dogmatizes with Hebrew growls and hoarsening
about Yhwh Sabaoth (God of Armies) and His People's triumph, that
of Israel Children. Sometimes it dogmatizes about the Cross
supposed to redeems sins, the saints and angels on the stained
glass windows to the music of organs. Sometimes it dogmatizes
about the Pillars of Islam and sharia, which when venerated and
completed might give the faithful a paradise made of green
cushions and crystal springs along with the service of huris with
beautiful eyes. I just mention a few triumphant superstitions,
which reduce Life to crude fairylike materialities. So
religions carve out big popular reputations for themselves, they
make the impossible coherent, while in fact the possible after
death is just a simplistic participation in the Light,
something very plain, which religion considers as dull and
Whatever siperstition I have left, is just
bits and pieces of those huge superstitions and it does not keep
me from progressing in penitence towards salvation,
but it has still some influence in me, albeit I ward it off
The fact remains that God does
not give me Good; I am the one who builds it up for
A penitent strives to come near the transfiguration, but
he cannot get rid of his heavy flesh (Rev of Arès xxxii/9). I
have reminded above that he cannot form an exact idea of the
Father ; he can only imagine Him. When he sees God in nature, he
sees Him as a poet sees Him; he can't see the Truth. The
absolute Truth is not like mathematics, it escapes the sinner
and his fleshly brain.
God came to me in 1977. He was surrounded by the visible and the
resonant, glimmering and jingle in the air, the light flowing down
the walls, explosions in the roofstructure and the stick of light,
because I a sinner was unable to perceive Him
differently. But, except for the Word that He dictated to me and
that has made up the second part of The Revelation of Arès, no
thing of that supernatural show was an expression of God's deep
reality.I was just able to experiment God but by a superstition
of sorts, materialistic signs, the only ideographical subterfuge I
could use to perceive Him.
Which just shows that even though I have got rid of the crude main
superstitions, I need some representational intervention
to find the Father. The intervention of my thought at least. Would
it take me to gaze at myself in a mirror to see God? I have to be
honest. What is God's in my face? What is God's in the nature
which surrounds me, feeds me, delights me? I can just understand
Him just as the pilgrims to Emmaus understood that they
had shared a meal with the prophet that has risen from the
dead (Luke 24/31) after he was gone. I am altogether
conscious that I am just imaginative, at best resourceful, I am superstitious
really. I cannot entirely brush aside superstition
I can only turn down excessive religious superstition.
Religous superstition is adoration for the matter,
books, relics, symbols, codes which have made salvation
legalist proceedings : Like rite, like reward. Like breach of
rite, like punishment. Excessive superstition is
forgetting that God is first of all Love.
How can we, if not through penitence, evade the
Orwellian world, where lies are the truth, where rationalism and
law are religions, where appearance is reality? Leading the
world to change is imperative (Rev of Arès 28/7).
July 19, 2017 (0187US)
The apostle on the rotting orange
When Jesus in 1974 and then the Father in
1977 spoke in Arès, who among us could see that he or she would
be an apostle some day?
None of us.
Now we are apostles looking for the human
beings able to be penitent and make up for Adam's
mistake (Rev of Arès 2/1-5). The Revelation of Arès has not founded any religion. It
has revived the apostolic life. Apostles have disappeared,
because they adapt to life and all its ups and downs, eventful
times, whereas religion transfixes, rigidifies, mummifies (Rev
of Arès xLix/7).
Whoever opens his or her mind wide at the tourist
brochures world realises that its is just some trompe l'oeil,
a tree half live and half dead or a big orange still wholesome
outside, but tainted inside.
On the world, the rotting orange, man has closed his hand, man
who has changed into its master (Rev of Arès 18/1)
cunning (15/1), miserly, irritable, though free (10/10),
instead of the generous Genesitic Master (18/3). The
Arès Pilgrims, who are still too few, try hard to pass between
the sinners' fingers held tight so that they may
save the orange inside. The apostle is the one that works salvation,
he or she opens the gate to Life (24/5).
The world is a rotting orange.
On its skin, which is still good-looking, the pearly golden snails
of religion and politics have been crawling this way and that in
the slobbering wake of their predecessors. They call their slobber
Order, which in reality is just disorder, because I have always
heard speeches which state that Order has to be restored, so I
have some reason to think it is never established.
We are apostles in the street. How can we draw tainted ears'
attention, brains without Life juice? Human beings
survive rather than they live, but they are unconscious of it.
They are proud of being creators, but blind to the fact that
Paris, New York or Tokyo in their illusory magnificences are
poor, sad, fragile by comparison with the continuous perpetual happiness
that is to be aimed at. The most magnificent cities and museums
(Rev of Arès xxxvi/23) under the very splendidest sun, that
they think are the most brilliant things, are just potential dirty
dust, latent ruins (Quran "The Spider" 29/35) in the Universe.
Open your eyes wide! You are just the sorry remains of a forgotten
transcendence. Grandeur hunters cannot see that the sublime human
creature is not awaken as long as Earth is just a graveyard, a
ground which swallows dead flesh up, generations who live for a
few decades at the very most just as midges live for a few hours.
Man is unable to understand that in a lifetime cut that short, sin
makes it naturally impossible to restore Life (Rev of Arès
24/5) through lack of time, and that the world is only just
a mere shadow of what the Father once got out of the chaos
(Genesis 1/2), and that he has to force his way into time
by being penitent, if God would not have reminded of it.
The world as an orange is rotting.
Centuries have not encroached on the Universe, which
goes on whirling round the space, but they have dried up Eden.
Only the apostle on a dirty sidewalk, holding leaflets in his
hands, knows it. He is as insignificant as the spot, but he is
aware of forgotten Happiness.
How can one tell men about their unhappiness? How can one tell
worms about their wretchedness? They are forever laughing in
the rotting orange, which they think is their paradise. Neither
gardeners nor environmentalists can give back Earth its cachet
forgotten, erased ever since sin began rotting everything. Nothing
sublime any more in the spoiling flesh; very few angels still
happen to venture between the fibers or peeps and God. "God is
dead," said Nietzsche, who did nothing but state what he could not
see any more. He could not see but the world where we are aging,
suffering, dying, killed by age, illness or... man. Whether man
kills us in the war or on a road, or whether age kills us later,
it's the same. Even Beauty (Rev of Arès 12/3) fled
together with Adam end Haouha (Eve). Admittedly we can
still see Beauty in Good, but who does Good
though? Today Good is mistaken for humanitarism,
welfare, that is, solidarity, that is a different matter
altogether like the counterweight just heavy enough to
counterbalance the weight. Good is different, it surpasses all,
all is transfigured by it, but what makes it even better is that
all of men can do it. But mankind is unaware of that.
Science and technology make people think they conquer evil just as
a mirror lures skylarks into believing the trap is Eden.
Barbarians are still here, nevertheless. It is only just seventy
years since Nazis used to slaughter Jews, Gypsies, Poles, Russians
by the million. Do you think it's over? No, it's not. The
slaughter is going on smoothly, but it may turn spectaculat at any
time again, maybe tomorrow.
An apostle reminds men that real happines might be back
by starting and keeping on being penitent resolutely (Rev of
Arès 28/25). It will necessarily take more than four
generations (24/2). How many generations in
addition? Ten, twenty or thirty generation will not be too
much after millenaria of evil and , but humans are continuously in
a hurry; they want everything right away like quivering excited
dogs, which wag their tails and prick up their ears at the foot of
the table, waiting for leftovers.
Fellow humans don't you believe that our apostolate is but a
backward observance! Abraham, Isaiah, Buddah, Jesus, Muhammad are
men of a recent time. Their message has not yet been achieved
so that real piety (Rév of Arès 35/6) has not
yet come into existenc, but meanwhile the orange and Earth is
rotting in man's hands. The Father has returned to the Earth in
Arès, 1974 and 1977, and spoke to man, because the rotting is
being on the increase and the sin of sins (38/2) begins
to show its dark shape in perspective.
Apostolate is penitence
plus the penitent harvest, the only way out.
is the orange and the world ruined by human worms, who are not
stupid, far from it ! but who are made like Ferraris powerful and
highly technological to belt along, but not to ride a long way.
The only thing is we have to come back from far away and go a long
We do not judge the human worms that spoil the orange — you
shall judge no one (Rév of Arès 36/16) —, but we fail to
understand why they are blind to the fact that politics has never
the need to conquer evil (23/1),misfortune (2/18),distress (23/3) and achieve
(35/6) Good (12/3, xxxiii/11),
the need for love (7/5), that crushes nastiness and
the need for forgiveness (12/4), that crushes the
barbaric spirit of revenge,
the need for peace (28/15), that crushes violence,
the need for spiritual intelligence (32/5), that
crushes damage from highbrow intelligence,
the need to be free (10/10), that crushes constraint
and idiotization ?
and why they are blind to the fact that only
spiritual life, which The Revelation of Arès calls penitence,
can meet those needs, even though it can be restored in man and
become active only very slowly (24/2).
Never let it be said that we are merciless towards rhe human
worms! Let us hope they understand that they are destroying the
orange that bears them, like vessels would drink the Sea
Which bears them. All those things that novels, movies, theater
plays have forever been searching each one more harder than the
other. Tragic is the passiveness of the human being in front of
Evil, over which he or she cries at the time, and that's for sure,
but about which he or she forgets shortly. In 1950 people had
forgotten the 50 million casualties in 1939-1945. The world's lot
is a big tragedy of blindness more than anything, because Adam
turned down God's Plan in all conscience, but everybody
really give a damn about it in all unconscious today. Sin has not
prevented man from keeping highbrow intelligence and cunning, but
it has made man a worm blind (Rév of Arès 16/15) to the
Light like the specters which I saw filing past
me, which clung on to each other like blind people, on November
27, 1977, between my house and the chapel where God was awaiting
me. The human worm without any doubt has stayed
incomparably superior to the vast animal kingdom, but it is
absolutely short of all the possible means to be the God
(2/13) of Earth, whom it aspires to be. We apostles have
the duty to provide it with them, if it wants to get them, of
course. The sin of sins (38/2) is threatening to happen
; never has apostolate been more urgently needed.
We cannot use communications by the media. We are denied
admittance to the media, so that being lacking in media in a time
when the world is overquipped with media is distressing, and we
think of Seneca's statement, "Being destitute among rich people is
the worst destitution." But would the media give us an advantage
really? We as apostles miss means compared with the means that
religion, politics, industry and trade have at their disposal, but
we have the powerful will to change the world (Rev of Arès
28/7) and we are aware that Good is built up by
the will but neither by movie cameras, nor by newspapers, nor by
The Sea on the Hights is by now our element as well as
our purpose. It shimmers in plain view of the soul.
Whatever street I walk along I can see its "silvery glints" like
those Trenet used to sing, and the angel that has continuously
accompanied me is the specific thrill of my heart which beats in
unison with the Father's Heart. One of our peculiarities is our
special hostility towards Evil. This peculiarity is uncommon and
strange in the world, which cannot consider Evil but as a problem
yet unsolved but bound to be solved very shortly, just as
religious, political speeches have been saying again and again. We
Arès Pilgrims are not fit for swallowing the assertion that
technology makes "miracles". I underwent open-heart surgery in
2014, but they did not do anything but postpone my inevitable
death a few years. Man sends devices and vehicles onto Mars. Big
deal! How many suffering people tormented by Evil on Earth in the
meantime? Billions of them uninterruptedly replaced by myriad
births, the births of miserable suffering people to come.
We would use technology, if we could have it, but we anyhow will
be successful in proceeding without it. After all, science is
useful, but it is our foe as well, because it has given mankind
numberless predators. Notably and preeminently death. I am going
to die as an old fellow, but what have I really made in my own
lifetime? Altogether not much and already quite something.
Already quite something because I have opened up the path
to absolute Good: the soul, but my life will
be too short, I will be lacking in time, so my personal action
will boil down to nothing much. The only thing is I have started
preparing the future generations for the very long apostolate they
are destined for.
Men consider death as natural, whereas it is nonsensical after the
flesh has lived as swift as a sigh, but with a mind
that is able to think back to millennia in the past or in the
future. This is a dreadful contradiction, which demonstrates the
inanity of death. It is the soul that enables man to
throw a bridge across that tragic discrepancy. We as apostles run
counter to what people guffaw against mockingly, people all bound
to pass away tomorrow. When do we have our backs to death? It is
uncomfortable to tell the person you meet in the street,
"Remember! Only penitence can make you live on in the Light."
Few people listen to us, only a few of them spurred on by
expectations, the mature spirits. On the other hand, how
many people strain their ears by halves and then run away so as to
take refuge from us in some illusory isolation where sufferings
and death will some day catch them.
The wise follow us, they are very uncommon in the senseless world,
some men and women who cannot care less about being mocked, and
who prefer contemplating the Light to being entertained
by television or Walkman. When will they be aware like Beaudelaire
that nothing is deadly duller than entertainment?
Bitter is the juice of the rotting orange, that is, the world on
which powers have a tight grip.
Yes, bitter! So most people think that a rotting orange never
regenerates and keeps on rotting inevitably, but man in his hands
does not hold an orange, but the orange, the orange that is
interminably reborn of the bud, of the flower, of the tree sap.
The tree with its forever and ever green top (Rev of Arès
xvi/13), which a penitent is, never dies; its
fruit is forever latent in it.
The Revelation of
Arès, a Word from the Maker, is not about God or religion.
It is about the coming man (30/13),penitence (16/17)
and Life (24/3-4).
Whether the Word was revealed by Isaiah circa 760 BC,
or Jesus in 30 in Galilee (Palestine) or in 1974 in Arès (France),
or Muhammad in 700 in Arabia,
or God's Light in 1977 in Arès (France),
not two human beings can understand it in like manner. This is why the Maker has made the Pilgrimage to Arès a time
to surpass oneself,
forget about differences, withdraw to the Core of Cores
(xxxiv/6) or the fundamentals, or love,
a Place where all possible ways of understanding and
praying vanish behind Life.
The Arès Pilgrimage as well as The Revelation of Arès
do not belong in any religion.
The words regarded as the ones that founded the Pilgrimage
were uttered by the Creator on November 22, 1977 :
Arès xLi/1. I am here.
2. You come here, the brothers come here.
3. The lip seizes and holds the Fire from My Hand.
4. The brow burns.
5. The Fire enters the man.
6. Would the spide (spider) suck the Fire ?
7. Call on the brothers and brothers, "Come and seize the
8. "When your foot is down below, your shout flies off
9. Forty footsteps tie My Strength and My Favor together
where the forehead hits the stone, where the eye weeps jus
as your eye is weeping.
10. where the pikes of My Fire pierce evil
11. My Hand hurts the man, (but) the man lives,
12. his hand made bigger climbs My Arm.
13. Here the man's hand seizes and holds My Hand.
Every year Brother Michel goes on Pilgrimage to
Arès in order to live the supernatural Events again, which he
witnessed in this very place in 1974 and 1977, and fill his penitence
and prophetic action with Fire again. His brothers and
sisters, that have faith in The Revelation of Arès go
with him there for similar reasons, for they are witnesses
and prophets in his wake.
The Pilgrimage to Arès does not abolish other pilgrimages on
Earth. It gives them a final meaning, that is, an only Creator
exists, the very plain Father of Good,
whathever name men give him: Maker, God, the Eternal, Allah,
Father, Brahma, and so on. He is the Saint That gets you
to forget about sin, time and histoiry, which
are but makings of man. The Pilgrimage reminds men, whatever
religion they may have, whatever pack they may belong in, of the
fact that they are a special race that has to change
into good so as to avoid falling into the sin of
sins (38/2), that is, sinking into evil for ever.
Why go on Pilgrimage to Arès?
Neither an Arès Pilgrim nor anybody else in
quest of salvation is under a religious obligation of
any kind. The only path to salvation,
whether personal or collective (28/7), is penitence,
which for the time being consists in loving one's neighbor,
forgiving offenses, making peace with everybody everywhere,
thinking and speaking with kind-hearted intelligence
(32/5), being free (10/10) from all prejudices, and
for the future preparing to share everything with everybody. So
there is no more obligation to go on Pilgrimage to Arès than to
pray in such or such a manner. The Pilgrimage to Arès, however,
may be a strong necessity of personal conscience,
Who may come as a pilgrim ?
Any human, provided he or she is not a stubborn
sinner or unrepentant (26/11, 36/6)
with intent to cause disruption or coming purely out of
curiosity. Any human, whatever religion or philosophy he or she
has, is a Child of the Father (13/5) and is called
on (4/4). A suggestion is made to any pilgrim, who
has no ties with Arès Pilgrims, that he or she adopts their
habits on the sacred place : the tunic (a tunic is lent : the
tunic covers the clothes and so erases the differences between
sexes and personal states), bare feet.
Who welcomes you?
Some Arès Pilgrims. Arès Pilgrims, first a
nickname in the 70s, has become the usual name of the disciples
of The Revelation of Arès who now take on the cost of
the maintenance and service of the Pilgrime, managed by L'Œuvre
du Pèlerinage d'Arès (an association under the French 1905 Law).
The Arès Pilgrims do not form a religion, but they form a
liberating spiritual movement, so they do not keep jealous eyes
on their sanctuary. The Spirit (33/4-8)
of The Revelation of Arès is of openness. As they are
apostles of the rebirth of Life (24/5) in themselves
by penitence and in the world by the harvest of
penitents, they welcome all people of love, forgiveness
and peace, free of all prejudics, who believe that
there is one Truth, that the world has to change
(Revelation of Arès 28/7).
Where are you welcomed?
You enter the Pilgrimage premises at 46,
avenue de la Libération in Arès
(Gironde, France) into the house where Jesus appeared
in 1974, who on the Father's Behalf dictated The Gospel
Given at Arès (First part of The Revelation of Arès).
This house is not shown through — You shall not make this
place a sanctuary (40/2), Jesus said —. Unless you are a
regular pilgrim, you will be told all pieces of information you
need there (see Helpful information below).
What books are at your disposal?
The Revelation of Arès which
contains The Gospel Given in Arès (1974) and The
Book (1977), the Bible and the Quran. The other kinds of
revelation are miscellaneous and unforeseeable so much that are
not laid in the praying hall. However, any pilgrim can bring
along the books from which he or she has been used to praying.
Free prayer; no ceremony or ritual.
Only respect and discretion are required
from the pilgrims. The True (xxxiv/1-4) blossoms like
spring flowers in any place where the Breath wafts (2/14)
and humans intend anything but Good. Salvation is not
given to men by words, which are just mnemonic devices, but men
get it by practicing Good or penitence (30/11),
the Fire of which pilgrims, whetever habits of faith
they may have, go to Arès to rekindle.
A believer of a religion, whether jewish, or christian, or
muslim and so on, may feel stunned being given a free
hand to pray in the way he or she wants as well as seeing
the joy of the Arès Pilgrims when they share their piety habits
(the tunic, the bare feet, etc.) with him or her, even though
they do not force him or her to do so. It is because he or she
does not realize immediately thet an Arès Pilgrims is just a man
or woman of Good, a religionless penitent who
can't tell the difference between all of the penitents on
earth, whetever metaphysics they may have privately.
The Arès Pilgrims themselves are various.There are the ones who
have chosen to belong in the small remnant and take great care
to duplicate the specific mission of the witness or prophet
of The Revelation of Arès, but do not consider
themselves as topmost. There are the ones who follow less strict
paths for varied reasons and at different standards.
In any case, however, The Revelation of Arès brings
spiritual life into proportion and makes it a quest for Good,
for regaining the Creator's image and likeness (Genesis
1/26-27) within each creature that has set about loving
(2/12, 25/2-7, 27/4, 28/10-15) too much (12/7) if
necessary, forgiving (12/4), making peace
(xxv/11, 13/8, 15/5, 28/15, 36/17), restoring spiritual intelligence
(32/5), becoming free (1/10) of all
prejudices. This is how man is going to make the Day (31/8)
of happiness (26/23). The Arès Pilgrims are not gathered
together in a register, or by sharing a dogma or a visible sign.
What gathers them is the very strong conviction that only Good
can triumph over Evil, create the soul and
save individuals as well as the world.
The Arès Pilrimage where and when?
In summer at Arès, France (33740,
46 avenue de la Libération,
from June 21 to July 4,
from July 12 to July 25,
from August 2 to August 15.
For the three phases, the House of the Saint's Word (where the
Creator spoke in 1977) is open
on Monday, Tuesday, Wednesday and Thursday 18:00 to 21:00,
on Friday 08:30 to 11:30
on Saturday and Sunday, also on July 14 and August 15 (except
when they fall on a Friday) 17:30 to 21:00
Each pilgrim prays and/or meditates freely and is careful not
to bother other pilgrims.
Helpful information :
On arriving the new pilgrim is not asked his or her name or what
religion he or she belongs in. Only two questions are asked to him
or her, "Do you believe that The Revelation of Arès, the
Bible and the Quran are from the Creator?" and "Do you love all of
men and do you forgive all of their offenses?"
If he or she answers yes to both questions, he or she is welcomed
by brothers and sisters, who reminds him or her of the meaning of
the Pilgrimage to Arès.
If he or she answers yes to one question only, the brothers or
sisters pay closer attention to him or her.
If he or she answers no to both questions, he or she is asked a
third question, "Do you think that an especially important event
has taken place here? Are you here to ponder it? Will you have
respect for the Pilgrimage peace and routine?"
If he or she answers yes to this question, the reception brothers
or sisters will pay very close attention to him or her before one
of them goes with him to the exedra, which is the anteroom to the
If he or she answers no to the question, we will be very sorry not
to let him or her in.
What are you to know, if you want to be a member of the small
remnant (24/1) some day?
There is nowhere any register, or central filing system, or ritual
or conditions of membership in the Assembly of those who
believe in The Revelation of Arès, because, on
principle, they at full term, on the Day when there
is no more day or night, when the Light covers everything
(31/8), will be all of the Creator's Children,
all of the Good men.Due to this, you can
tell only two kinds of disciples of The Revelation of Arès :
Those of the small remnant — The Arès Pilgrims
spelt by the witness with upper-case P —and
the others, the great melting-pot of the Arès pilgrims spelt with
lower-case p. The former and the latter are penitents,
however, so none of them is a guaranteed elect, fot no one
can know who is saved and who is not saved (11/3).
Only the Arès Pilgrims of the small remnant are
definable, because they as strictly as possible understand The
Revelation of Arès and put it into practice as the
prophet do. The others understand The Revelation of
Arès and put it into practice in varied many ways. But all of Arès Pilgrims and Arès pilgrims are radically
different from traditional believers who seek salvation in the
dogmas, laws and prejudices of a religion. An Arès Pilgrim as well
as an Arès pilgrim is a free (10/10) conscience. He or
she contributes to the salvation or change of the
world (28/7) by his or her own penitence (the
practice of love, forgiveness, peace, free good-hearted
intelligence) and by his or her continuous harvest
of new penitents. His or her faith is conscienced
(xxii/14), that is, based on the conscience that nothing but
The Revelation of Arès explains all historical Scriptures
which are crammed with books by men (35/12).
Arès Pilgrims as well as Arès pilgrims work together towards the
revival of the genuine Christianity of the Sermon on the
Mount (Matthew ch. 5 to 7).
The Fire of plain spiritual life, which is the
quest for Good,
is what people come and rekindle within themselves in Arès for
the Pilgrimage time.
May 23, 2017 (0185us)
winning out over the solipse within me
In the 17th century unfrocked Jesuit
Julius Clement Scotti decried his former Jesuit fellows calling
them solipses — from Latin soli ipsi: only acting for themselves
— . Julius Clement Scotti was in a rage and forgot
that he himself was a solipse. The word solipse is
extinct; only derivatives of it are in use: solipsism,
slopsist and solipsistic in the erudite vocabulary, but they are
not clear enough to mean what I mean. So I revive solipse,
because we live in a world of solipse humans.
Just as the very greatest philosopher cannot ignore his
toothaches, said Shakespeare, and just as Buddha could not help
but suffer from the pain in his stomach, that he would die of in
Pava at smith Cunda's, I as a sinner cannot be unaware
that I am a solipse one, and that my life will not be long
enough to make me able to correct that fault (Rev of Arès
2/12). But we I and my small remnant are
seeing to it that whole mankind will end up getting done with
it. Then My Day will arise (Rév of Arès 31/8).
The Father has lived on in man, the
reason of it we do not know. He breathed Life into a
thinking animal (that which used to sleep in obscurity (Rev
of Arès vii/1-6) and so completed the flesh and
mind with the soul (17/7),
which Genesis 1/26 calls His Image and Likeness, so
that man could comprehensively and intensely Live with
All that Lives (Rev of Arès 24/5).
We do not know when free Adam chose (Rev of Arès 2/1-5)
to revive the thinking animality within himself. He became a
half-spiritual half-animal hybrid creature. Ever since then the
proportion of spiritual life has been fluctuating within him and
is very low now with few occasional exceptions.
So the generous loving humanity that God had
created has become just potential; animality has been back and
made man solipse. Humanity by and large is no more conscious of
the Whole where it belongs, has entrenched in a world where there
virtually no such thing as love of the neighbor, where
some enjoy, others suffer and a few strive to regain Life
(Rev of Arès 24/5), cannot manage in one short-lived human
existence — It will take generations (24/2).
Today man lives in droves. Droves are never bound by love; each
beast is itself in them; it unites with others to survive and
breed, but not to love them; the ruling male is itself and it
classifies the fellow beats according to theirs disparities and
every one of them is itself, a solipse.
Man has forgotten about his spiritual nature firstly, about
himself as the brother of all men on earth and an
element of the Whole. The collective liberation for which the
Palestinian Gospel appealed has not happened.; love,
forgiveness, peace, spiritual intelligence have
been strictly personal and few and far between. Man has not
understood that being free does not mean being alone,
and that it is free to love, free to recreate
himself, blend in with the cast-iron Good that love
of others molds.
Arduous is reminding the world of this, because the
apostle has to strive to be the least solipse possible
himself — You are no longer anything for yourself
(Rev of Arès 40/6).
Men regard themselves as sovereign, but they do not live as free
beings (Rev of Arès 10/10); all of them think, live, obey
only in the way they have been told to think, live and obey. I was
born in France, I cannot help but think in French, have French
habits, act as a Frenchman even though I do so as little as
possible. All of us result from a forming, a few aftereffects of
which stay in the most emancipated people, every one of them being
inevitably kept below himself, below the great Purpose
that he had been created to. Ever since time immemorial all of
humans have stopped extending the Creator up to the living matter.
Hence an ongoing moral crisis, which scatters and dismembers men,
of which no one is conscious. The crisis for instance has been
well felt in the course of the last French presidential election
campaign, when the thing to do would be to have 47 million people
running for office for 47 million voters . The Revelation of
Arès explains the age-old ongoing crisis: Incorrect is
man's concept of his reason for living, freedom and love. Hubris,
which is stubborn pride, makes man overmuch immoderate, selfish,
fallible in meanness as well as elevation, it hampers the mind's
rise. Which is the cause of the large unfrequency of penitence
Man cannot be fulfilled.
A solipse, who belongs in a countless earthly kind, cannot see
light but only in his thought. Some elite for millennia have been
clever at benefiting from this mental mecanism made inevitable by
hubris, as powerful as gravity; they introduce their ideas into
the solipse's brain in such a way that he thinks they are his own
ideas. The solipse is inevitably subjectivized, therefore, because
he usually lacks the global learning that could enable him to
bring out powerful reason. As I am a solipse, I am subjectived,
but I have the previlege of being so by God. Unfortunately, just
have a look at the great ideologies! Those of great
religions: To think that Christianity burnt at the stake Joan of
Arc, Michael Servet and a lot of others in front of crowds that
did not make the least protest. To think that sixty-eight million
Germans meekly believed in Adolf Hitler's Reich provided for
one thousand years, which lasted only twelve years and ended up in
a disaster after putting Europe to fire and the sword. Lenin and
Stalin's USSR lasted long, but was still on after 72 years by dint
of 65 to 93 millions of victims ("The Black Book of Communism",
ed. 1997). Had I thought that the tragic History would be behind
me now, I'd have been wrong; History has just been disguised as
I am a solipse, as each man on earth I am just the Jesuit of my
own convictions, even though these are as close as possible to the
ones that The Revelation of Arès instilled into me; even
though I keep on striving, I will not reach its amazing Spirit
of absolute transcendence before I die, because The
Revelation of Arès addresses whole mankind — just reread 25/6
—. My poor brain has for millennia of involution shrunk to
limits I cannot pass, but my descendants (24/2) will
give it a renewed Genesitic size again. I have never
realized so far that the Father is absolute Freedom. How can one
be equal to His complete Image and Likeness in the present
I have moved a long way in the right direction for
forty-three years, indeed. Every day I fight with myself for the
strength of forgiving, making peace, good-hearted intelligence,
but the strength of total love and total freedom
cannot be found by any man in the present generation, because all
of men flounder around and stick to the world's mud; four
generations will not be enough to evade it totally. Whenever I
pray by night among the souls that pray with me, I tell
them, "I've grasped that death will ensures evolution, which my flesh
can't do, because it has been made weak and stingy for centuries
of sin. I yearn to join you, leave my corrupt solipse mind
and flesh and live in my soul again like you
brothers, sisters, relatives, friends. My better self sags under
the human condition. I should be a fool for God, but I am jailed
in the rules of seriousness. My material obligations, to mention
only those, keep me from opting for total relinquishment, that of
the absolute down-and-out. Oh! Father, you are the Absolute
Down-and-out. You leaning against the wall of the Universe are
holding Your Hand out to me and I drop only a small coin in It
while in fact I want to throw myself in It completely.
Where are you man of God? You are neither in brother rabbi, nor in
brother Jesuit or priest, nor in brother imam, nor in brother
"saint", nor in brother prophet, who is just an echo
from the Father, but who is nothing himself (Rev of
Arès 40/6). You are in no one in this solipses' worlds. Man
a killed man. How have we grown able to suffocate the lungs of the
Universe? Man is dead just as God is, in a way, since we
cannot even see Him anymore. That is the situation. But The
Revelation of Arès has come down and said that man can get
out of that death. The exit is at the very end of a very long
corridor, the corridor of penitence. We I and the Arès
Pilgrims have started edging forward. Others will go all over it,
the solipses will disappear, the Day will break.