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8 mars 2018 (0194)
Baruch Spinoza

This entry, dashed off though it may be, because I lack space, is about a monumental capacity for thought: Spinoza.
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.


There are very few pictures of Spinoza and they
are not alike. This one is considered as verging on
what he really looked like, a sly one of genius.

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 don't know.
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 Arès says. 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 metaphysical crux.
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 units.
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 ."

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January 29, 2018 (193US)
Life versus life 

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 (24/5).


This is the swarmy! Billions of evanescent pre-deceased people all of them turned
in the same direction towards the power, law, culture, the urn which reeks.
In the masses the Living one goes unnoticed.
A Living one is to be an abnormal one long before a change occurs.

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 (24/5).

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 about me.

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, the Sermon 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.

This jellyfish is extremely rare and usually lives in the depths of the ocean (600 to 1,500 fathom deep).
This specimen close to the surface contrary to its usual behavior has been shot off the California shore.
True, it does not live spiritually, it can only live in a biological way, but its great beauty
as well as its solitude in the huge ocean incline you to think of the uniqueness of Life,
Life as absolute necessity, Life that has no beginning or end,
perpetual Life, that is the Father of Life himself.
Just indentions sinners go to make up on the abiding scroll of Life,
where the Whole is written for Eternity, but the Whole keeps meaningful even with indentions.
Basil the Great did not draw up Eternity as beginningless endless time, but drew it up as intense time.
It is because that intensity grew meaningless among men down with Evil, as there can't be intensity without Good,
that men get old, die and carry away with themselves all that breathes on earth into the life-death cycle.
But man will recover eternal Life when he triumphs over Evil through Good,
simply What we have blown to smithereens called God, the Father,
the Maker, Adonai, the Eternal, Allah, Brama, Mazdâ, Great Spirit, Kije Manito, and so on.

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December 24, 2017  #192US

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 for.

       Dead vesselLive vessel
       Despair is a dead vessel                                                     Hope 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 beings.
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 them.
But to me as the witness to the Father faith and hope have different meanings.

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 happy childhood.
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 Arès 32/5).
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, Colombo, Zeno,
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 kills;
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.

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November 25,  2017  #191US

When 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.


If I have nothing, I can only hope to have.
The hero helps me to have Life, the essentials ; he or she fulfills all I hope for.
But if have already had much but Life, my drawers stay wide-opened,
I despair of getting more, ever getting more.
Then the hero is not the one who gives me more,
but the one who takes away the unessentials from me.
The Father's hero can save man from unquenshable thirst
by having him realize
that only penitence creates Good,
quenches spiritual thirst, beats Evil
and permits the Day over another world to dawn.

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 dissatisfaction,
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 it.

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.

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23 October, 2017 (0190US)
As free as the nimble colt (Arès Rév. 10/10) or birds or the sun man was created.
That's how he will recreate himself.

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 one.

The free man is like the Gospel , he has no existence yet but that in the depths (Arès Rev25/4) of his being.
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 paradoxical.
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 permanently tamed.

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 of time.

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September 20, 2017 (0189US)

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, xxxviii/3).
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 over,
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 together...
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).

Mission parmi les hommesThe 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 (xxxii/8).
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.

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August 18, 2017 (188US)
Flesh and superstition

Only the 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 sight.
Only imagination enables the sinful flesh to picture the inaccessible.
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 or novenas,

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 nonsuperstitious spirit.
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).

ste-Geneviève Jean-Gabriel Doyen
An instance of superstition of maximum size :
The people of Paris begging for "saint" Genevieve's help.
The canvas is covered with materiality, carnality, theatrical miseries ;
a little bit of spirituality at the top all the same,
but Genevieve might as well be Hera, Gaia, Athena or Tyche
(a painting by Jean-Gabriel Doyen, st-Roch church, rue st-Honoré, Paris)

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 principles."
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 flesh recover 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 non-attractive.
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 myself.
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).

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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.

Vie et Mort
Life or death, you'll have to choose!

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).

Terre-Orange pourrissanteThe 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.
Terre-Orange 2Why 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 way.
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 met

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 greed,
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 mixing desks.

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.

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The Pilgrimage (186US)
June 20, 2017

An icon with some likeness to Jesus when he appeared
in Arès (France) from January 15 to April 13, 1974

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.

Chapelle des Théophanies

The Pilgrimage compound. The House of the Saint's Word where
the Creator manifested Himself to Michel Potay five times
from October 2 to Novembre 22, 1977, in Arès (France)

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

Revelation of 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 Fire!
8. "When your foot is down below, your shout flies off high."
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, Gironde),
46 avenue de la Libération,

Three phases:
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 praying hall.
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.

copyright 2016

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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.

L'homm vers la transcendance
Man has kept himself unaware of all he is capable of, so far.
From the tango this man dances with a passion to transfiguration
it's just a small step, however, the step to penitence.

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 and souls.
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 charms.

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 generation?
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.

copyright 2017

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