My Self as well as everyone's Self is of
concern. It is the never-ending hindrance to penitence,
but also the bag in which the jumble of the necessary conscience
belongs, as it is an integral part of everyone as a sinner.
I will not solve the problem raised by it either through this
entry or in this generation, but it is worth keeping the Self in
I need no science (33/8) to look at my Self. I am not
looking at the the philosophic Self, I am just talking about my
Self, that I have a hard time weakening and reducing, and yet
failing in my attempts to get rid of it, after the Father's
Messenger had told me, "You are nothing more for
yourself (Rev of Arès 40/6)." Sin, which I carry, is the heavy weight of my
forefathers ever since Adam's days (Rev of Arès
2/1-5) and it has not spared me. Like each human being
all over the sinful world I am shut up in my Self big
The big pipe of my Self, that shuts me in, has two holes before
my eyes, a hole before my mouth. My noble thoughts would be
keeping on turning around in it, if in my prophetic time The
Revelation of Arès should not fly away through the holes
like Noah's dove and leave me to hope that it might at
last find the world and never return. The Revelation of Arès has patiently filed down the
iron of my pipe, and on some days it too reduces it to some
openworked iron. The Revelation of Arès in my
prophetic time has taken precedence over my own word and sent love
through the my iron Self. This likely is why the Father calls me
the iron voice (Rev of Arès iii/3, vi/6, x/1, xvi/6,
xvii/2). This undoubtedly is why the infinitely Good
Father accredits my word and considers it as His own (xxxi/10),
as He is aware that my Self speaks
if the Father's Word
would not lift it
What do the present day moralits and thinkers
think about the Self? I have not gotten any inkink of this; it is
as if the Self had vanished. If I direct a talk towards the Self,
it as a topic puts people in an awkward position; none of the few
that embark on it seems to have any Self or any idea about the
Self from what they may have read, whether in Nietzsche's
naturalism, Freud's unconscious, Marcuse's principle of repressive
reality... In short, the Self as a subject of thinking or talk has
The Self was commented in bygone days and usually considered as
abhorrent, but the abhorrence was either hypocritical or
reflective. It was hypocritical, because the haughty have forever
loved looking moderate. It was reflective, because I mainly see
the Self talk to itself.
I have fought against the reflectivity of my Self much. I shut in
my own person as if I were in an iron pipe can't help but have a
Self. As I am spread too thin just as all men are son earth are, I
cannot launch the Father's Word all the time; I cogitate about a
lot of other points: how to tidy my study, unblock the sink,
hammer a nail in, write to the tax office, take a shower, get
dressed, do up my shoes, taste the soup, read, sleep, and so on.
The moving of life! As cogitation and verbiage form a continual
self-return, I talk to my Self and to the leaden world much more
often than to the feather world, that which is able to fly away, change
(Rev of Arès 28/7), and which I have to find. In other
words I get the wrong objective much more often than I reach the
right one, and when I realise my error, I happen to hope that I
will die soon so as to mix with Life (24/5) and so be
oversimplified, come down to my soul and be dissolved.
Poor me! If I consider my death as a refuge, a relief, I am just a
goddam egoist. So I make it a rule to undergo the yoke of my Self
like an ox moving towards the world to save it and I avoid
considering myself as an escaped dove. I prefer leading the life
of a slow frail apostle to living the life of a soul
among the stars up there, which is to come soon enough. So I
remain a prophet even if I cannot issue my Call
as much as I would like, because I can only issue it at my prophetic
hours, when my word that is the Word (Rev of Arès ii/12,
xxxi/10) addresses the world through my openworked iron
pipe, even if I cannot shout it and prevent it from being lost or
avoid to get a backlash from it as a slap in the face.
The haughty, who always are well aware of what I should do, scold
me so that I may take off My Self as a too heavy packsaddle of the
True on the donkey I am, but can I be anything else than
a donkey? I know that the True will not come into
existence, unless it will bounce and bounce and glide along
without meeting any obstacle from man to man rather than be
hiccuped from Self to Self in a slow hiccup, just as is the case
today. My iron Self cannot issue the Breath but in fits
and starts ; I cannot do otherwise for the time being; my brothers
and sisters of the Harvest can't either. However, it is
the beginning: It will require more than four generations
(Rev of Arès 24/2).
The Scripture (Bible, Quran, Vedas, and so on.) treats nothing
about the Self as such — I mean the Self of the little man, of the
general public —. The Scripture acts out only big-big Selves, the
very proud persons, the conceited, the notable mean presumtuous.
At the very time of the Scripture an ancient Greek (Socrates,
Aristotle) was unaware of the Self too ignorait aussi. Why? It
might be so, because the Self was not seen as the bag in which
conscience was shut in. Later, for the moralistic Christian times,
the Self was deemed disgusting and condemned. Today again people
just do not talk about the Self, they would rather recall the
systems and the mighty. The Self of the little man, that in the
street we bump into, is unknown so to speak. However, it is not
the little man that the apostle bumps into, it is the little man's
invisible Self or hidden iron pipe he collides with.
An infant is born without a Self, it is as pure as God. If you sit
a baby down in front of a mirror, the baby sees someone else. Its
Self takes form later on the day it sees itself. When God talks
about His Children (Rev of Arès 13/8), He evokes pure
babies, a state which we have to recover, when the iron pipe of
the Self has rusted and disppeared entirely.
There is no need to call up the seething philosophic thought about
the Self. I just recall a man, who with genius treated the Self
with a sort of ambiguity or vague approximations, which is the
only possible or sensible style about that point: Max Sirner, a
thinker I have once mentionned in the blog. He made the Self the
anarchistic claiming., something more than a failing. I am not a
resolute supporter of Max Stirner, who used to mock believer Georg
Hegel. I just mention Stirner as a man who did not view the Self
as egoists' ego, but who viewed it as the sole undivided ownership
of man. In "The One and his own" (also entitled "The Ego and its
own") he returns freedom to man, and he stresses the human being's
sovereignty and autonomy. Stirner puts the Self above everything,
not as a piece of complacency, but as a way of life. He says, "I
deem it impossible to be higher than the Self." He sees the ego as
something worthy and honorable whenever it is neither vain nor
pretentious. Besides, Stirner sees man as an abstract general
nature which never abstracts any individual nature, because each
man is unique, so that he is "more than man". Moreover, Stirner
thinks the unique Self does not belong to the mind, and is even
out of reach of the mind, is inexpressible. Stirner comes near the
disturbing idea of the intimate mixture of the Creator with the
creature as it is suggested in Be One within you (Rév d'Arès
xxiv/1). Stirner said, "The Self is unique and
inexpressible", but did not say, "I am unique and inexpressible."
Stirner did not consider the "unique one" as a concept, but he
considered it as a formula which makes each human being on earth
as a sovereign, inimitable, unparalleled individual, who can see
the world as his property in the sense that he appropriates the
whole Universe. Stirner, who was a non-believer,
unknowingly supported the view that each human being is the image
and likeness of the Creator (Genesis 1/26), Who
is unique. Some people have seen Stirner's Unique or Ego as a
social misfit, but they had misread his work. Stirner devoted a
long chapter to the point of the Unique or Ego's relationship with
others. Differently from the usual relationship in society which
complies with proprieties, law and the State, Stirner contemplated
a kind of free association, a mixture of myriad Selves, whose
reason for being is not an association, because no association
subjects the Unique or Ego; the association increases his or her
power, instead. This concept is similar to the concept of our assembly.
My Self is not unwarranted, it is just a moderator.
Men found religions, which The
Revelation of Arès calls superstitions (21/1). But absolute Life(Rev of Arès 24/3-5, 25/3,
38/5, xix/26), no matter you call it Father, or
El Shaddai, the Totally Other, the One, Elohim,
Yhwh, Brahman, the Dharma,Spirit
of Fire, God, etc., has never founded any religion. The Revelation of Arès does not found a
religion, therefore ; it is nothing but a Cry (ii/19,
28/11, 23/2) of agony from the Father to his Children
(13/5) lost in evil, an uneasy Call from
absolute Life to its derivative: Human life. Human
life, which The Revelation of Arès calls Adam as
well, has made the free (10/10) though unfortunate choice(
2/1-5)of the hazard of hazards, that
is, of linking its Divine genius to the base pleasure and
greed of its animality prior to its spiritual creation. The
explosive mixture of Divine genius with animality has
destroyed man's durability and made man mortal already, but
might well grow into the sin of sins' utmost
sufferings (38/2). The Father's Word
has never founded any religion, so The
Revelation of Arès founds no religion.
It reminds man of his ability to change the
shoddy fate he has chosen (2/1-5) into a sublime
destiny. It once more engages the fundamental foe, evil,
in a final existential struggle (Matthew 10/34)
between the sinful man and the man capable of being
sinless, between the evil world and the
world capable of changing (28/7) into good
(xxxiii/11, xxxviii/3), between the current
world where day and night (31/8) alternate and the
everlasting Day (31/5) when the inextinguishable Light
and Happiness are back.
With the advent of a new religion called Environmentalism we are
happy to realize that man has remained open to
metaphysical expectations. But environmentalists obviously
cannot see that preventing man from dying too early after almost
impracticable, tremendous, physico-chemical efforts does not go
very far, because man will still die again and again. The
environmentalist god: the fresh air, will just give men a short
surplus life. They cannot realize that there is another way: infinite
life (17/3), absolute Life, which has lain idle
within them so far, and which they can awake, so that it may
keep them from dying in the emptiness of a specter.
The soul, that penitence creates, will fly
away into limitless Life; the ssoul saves.
A mass hallucination has seized the whole
mankind for millennia: The sinner has so far thought
that he is a finality, whereas he is nothing but a calamitous
nonlogical accident on the Creation line, which his mortality
owing to sin has broken off.
The Father has granted Attributes (Rev of Arès
21/4, 26/17) to man, which have made him a fellow creator.
The Revelation of Arès reminds him that he can go back to
the Genesic process, which has halted.
We admittedly are constanly on the move, but we should not think
that we forever go about between the past and the future.
Actually, we go up and down between good and evil. The way to the
future is blocked; the Day (31/8) will not occur and the
sin of sins will freeze and destroy the Child (13/5),
unless the Child (man) succeeds in reactivating the
Father's Attributes within himself by being penitent,
regaining the use of achieved love, word, honest
individuality, beneficial creativity, contstructive freedom
(10/10). The Revelation of Arès says in its own way that for the
time being we are just mere cogs in a more or less bad state in
the achievement of a future, which we imagine has already been
written in the stars. It's a major error! This is why we make no
strong efforts to make out reality actually and continuously, no
work to cobble the right road up to its end; Good is
just hinted at when it happens to be broached, through vague
desires. What looks important to the people that make History is
constantly more and more getting ahead of their progress towards
all that they consider as bound to be good like currency,
medicine, technology, pleasures, and getting rid of the shadows of
the past which is supposed to fade and be changed for lights.
People do not leave the lyrical mirage; they forget about the
mistake to dash into the dark, although the rulers and their
spying antennas pointed at the world dash into the dark. The
people supposed to be aware of everything are actually unaware of
anything. A few days before the Yellow Jackets appeared the French
government did not know anything about them and even then the
Yellow Jackets are unaware of their future outcomes, because they
as a matter of fact demand the return of their humanity, of which
they have been stripped, and because a the sheer size of the
stripping makes its analysis impossible, defies words, so it
defies thought. Proofs keep on piling up to confirm that the
future of the great absolutes is a complete unknown factor. 1968,
Chaban-Delmas promised the "new society"; 1974, Giscard d'Estaing
announced "the change without taking risks"; 1981, Mitterand told
he was going to "make a difference to peoples' lives"; 2007,
Sarkozy proclaimed "the breaking"; 2012, Hollande declared "Now
it's the change." What might be more impenetrable and dangerous
than the unknown? We Arès Pilgrims know a future that cannot but
be good, that penitence will provide.
Making evil disappear requires making lies, cynicism, religion,
politics, finance, exploitation of man by man, and so on,
disappear. The Revelation of Arès tells that there is
only one rationality, which is the refusal to be evil. The
sensible management of the world will just require serving only in
order to serve. Everything and everybody will have to change
into good through penitence and social life will
have only one ethics platform, which will be the exercise of
penitence. Hence the desirable cut of the large masses
into self-managed small human units, in which practicing penitence
in society will be much easier.
Something else in The Revelation of Arès has to be
well-understood: The one that will follow it will never meet the
fear of losing his or her identity. The one who changes
into a man or woman of virtue by being penitent
remains who and how he or she is socially as well as
fundamentally. A penitent never loses his or her
grounding and bearings. Human beings changed by law, contraints or
their own perversities are those who become different, although
not better, even if they are rebellious. We Arès Pilgrims are
"breakaways", but no rebels.
What sort of destiny do we want? We want the destiny that, by
practising good, love, forgiveness, peace, the human
heart's intelligencefree from all prejudices,
founds another world, a changed world (Rev of Arès 28/7).
The people who so far have been watching and studying us have well
understood our prospective outlook, but they reject it. So it will
come as no surprise if your mission is hard. It can't be but hard.
But never forget that your penitence is self-creative;
it is like the oak which starts from hardly anything, a very small
acorn, and which slowly grows into a beautiful huge tree.
Finally, we change in order to take up our task as
co-creators again, resume the course of our Creation, at the very
least the Creation of man, which was broken off millennia ago, to
be born again and be one with the Creator again, Whose reflections
we are (Genesis 1/26-27).
course, I believe that there are trees on earth, fish in the sea,
ears on both sides of my head, human beings who love or harm each
other, religion and its opposite, I believe that Jesus and then
the Father have delivered The Revelation of Arès to me
and that I am to die. Actually, these things and facts do not fall
within the province of belief; they are matters of knowledge. By
mentioning to believe, I mean to believe the True (Rev of
Arès xxxiv/1-4) immeasurable, imponderable, intangible, as
undemonstrable as Life who spoke to me in 1977.
But in my pitiful contingency what do I believe in ? That is
difficult to say, because of the mess which man's thinking is. I
feel ashamed of being a pathetic prophet ; I would like much that
those who consider me as the mere telegraph boy might be right.
How much peace I could live in, if I were just that. Those deniers
have totally missed the point ; I am the prophet. The
Father of Life distrusts the shrewd men, so he needs to
put commonplace fellows in charge of the charismatic job of Truth
carrier. I am a guy of the kind of Jesus, who was so commonplace
that they crucified him without the least perplexity.
Well, what do I believe in? I believe that there exists undying Life,
from whom man has derived, and who speaks to man, and whom I can recover
(Rev of Arès 24/5) by being a Good
man, a penitent (30/11). I consider eveything else,
whether fortunate or unfortunate, as matters for the temporary and
Moreover, to believe is of little
The Revelation of Arès reminds me that not what I believe
in, but the good I do saves me.
Therefore, I am short on belief, because I do not get much benefit
from it. The beneficient use towards which I turn my attention is
that of penitence : I love as much as I can, I
forgive as much as I can,I make peace
as much as I can, I as much as I can strive to counterbalance
intelligence after my brains and intelligence after my
heart, I set myself free from fear, law and prejudices as muche as
But I have a brain of flesh, which I cannot stop working just as
my kidneys and intestine cannot stop working, so that I cannot
help but believe a few things like believing that to believe is of
little use and being good like the Good one (Jesus
Rev of Arès ii/3-19, viii/3, xiii/4-17, etc.)
provides my post-mortem salvation after I live my short
life and contributes to changing the world (28/7),
rather like Socrates knew that he knew nothing.
The paucity of my belief should be understood as opposed to the
many and various highly sophisticated beliefs, whether religious
or politic or economic and so on, which intersect on earth.
There shall be no harm or
ruin (or violence)
on all My Holy Moutain,
for the earth shall be filled with knowledge of Yahweh
as water covers the sea. (Isaiah 11/9).
The overall sense of The Revelation of
Arès is very plain: Let man stop committing evil so that Life prevails.
Religion, politics, law and war have failed to
Evil keeps on being rife.
The reason for this is that evil will only be overcome by penitence
personally achieved by each fellow of the penitent
(Rév of Arès 30/11) race (8/3, 25/4, xii/5), when it
has grown in number and influence through the Harvest (4/12,
5/2, 15/7, 38/2, etc.). Only through penitenceAdam can overcome
his sin and the ills sin brings about:
injustice, tyranny, servitude, sufferings, illness, death, which
have been persisted (Rev of Arès 2/1-5).
Only through penitence life and the world will
change (28/7). God is good after efforts of penitence (Rev of Arès 16/17)
does not mean that God might be a terrible foreign Entity who
might be gracious enough only to penitents, but it means
that man can recover Life (24/3-5),
good God's image and likeness within himself, only
through his own penitence. Man is the
co-Creator of himself, because he has had God within himself.
What is penitence? It is the Sermon on the Mount
(Matthew ch.5 to 7) that has not been achieved
till low in religions, whatever, or policial ideologies, whatever.
It is :
Every man's love for all men on earth, because they are
just selves like himself. Forgiveness of all evils perpetrated on earth, behind
which every man is necessarily, as all men universally, whether
bad or good, are relatives of each other ; all of them are the
Father's Children (Rev of Arès 13/5).
Peace made with all of men. Intelligence of the heart free from all
prejudices and as strong as intellectual brains, which are just
But penitence is no moral srength, because a moral code
is but an agreement, which is different from one point to another
on earth; hence myriad moral codes in the world. Penitence
is proactive and reactive when faced with sin, which
causes evil. Albeit my penitence is inevitably
imperfect, it has a creative power; it furthers the
regeneration of the link between Life and man's life. A
penitent does not grow good in an ethical sense, he or
she grows into someone like the Good one (Jesus, Rév of Arès
i/2-9, ii/3-19, viii/3, xiii/4-17, etc.), in the sense that
he or she awakes the image and likeness of the Maker (Genesis
1/26) inside himself or herself and so doing turns into a
cocreator or minicreator of whole humanity, including his or her
own humanity ipso facto. So it is really clear that it is not what
I believe in, or the way I pray, or the law I abide by, which
saves me and will save the world from the sin of sins (Rev of
Arès 38/2), but is is the Good I can do
towards all of men , who are the mirrors of myself. Salvation
results from Good achieved (35/6).
Well, if I am not saved by belief, there is no use being a
believer. Do I have to be a creator of Good instead ?
Yes, that's it. But I am but a sinner, a bad diapason;
the key I give is not clear or pure. I am always dragging a few
pieces of belief around with me like a rabab (Rev of Arès xLvii/8)
drags around its scratching under the bow or the sea its rage in
the wind. I would like to draw the Father's pure Water
properly from Life, the sole reservoir of universal
forces, but I splash about or, to put it in another way, I think.
I think inevitably, but none of that generation can think simply
and purely. I as a sinner think imperfectly. As I think
imperfectly across the interferences that gush through my brain, I
cannot refrain from believing more or less. Believing is my taint
(Rev of Arès 2/12).
I think however, I think ineluctably, because I have an envelop of
flesh and a brain therefore, and as I am a sinner
I I am an unwieldy thinker. As I am an unwieldy thinker, I cannot
help believing. Believing is my taint (Rev of Arès 2/12).
So, since I believe, what do I believe?
Each human being has one head, two arms, two
legs, one trunk. Whatever culture is his or hers (polytheistic,
monotheistic, jewish, shinto, hindu, animistic, christian, muslim,
atheistic and so on), it will shut him or her up in his or her
envelop of flesh and reduce everything in it, even faith or
philosophy until he or she dies. Plato or Jesus, though they used
to have a very wide range of thought, kept on being a Greek and a
Jew respectively to the end. The weight and tightness of the live
flesh are such as evasions towards Life may
just be brief and mediocre as long as man lives on earth, but they
are. This is to be. This is what I happen
to sum up telling, "Each of us is confined in his or her own pipe.
Each of us inevitably is his or her own God."
I am a Child of the Universe, as my
father est the Father of the Universe (Rev of Arès 12/4),
but I am conscious of my position only at few and far intervals,
because the reste of time I can see only with my eyes, hear
only with my ears, move only with my limbs, think only with my
brain, work only with my hands. When my eyes, ears, brain and
limbs are dead, how will my soul be able to detect the Universe
into which it will be blown off the corpse? I do not have any clue
about it. It's all there! I have to resist the temptation of
considering God and the hereafter as a mirror of the terrestrial
life, as the Quran does for instance. No matter how much my penitence
fights against sin, it obscures my capability of
metaphysical self-examination, which is never really as good as I
want. At best, I sort of am a materialist who at syncopal times
tries to escape from the heavy matter he is made up of. Why am I
clothed in flesh? I believe that God wanted me to be so, but in
reality I do not know — I will tell you more later about the
contrast between believing and knowing —. The Word says nothing
about it, because it possibly is beyond our abilities to
understand. Nevertheless, The Revelation of Arès, blessed be It,
permits me to get a better understanding as to where I come from,
what I depend upon, what and who I am, what I can believe in.
Life and man: the one (Rev of
One of the seraphim flew to me
holding an ember and touched my mouth with it,
He said, "Now that this has touched your lips, your sin is
I heard Yawheh's Voice saying, "Whom shall I send? Who will
go for Us?"
"Here I am," said I. And He replied, "Go!" (Isaiah 6/6-9).
Factually the Father or Life called
on me differently from his previous call on Isaiah, but
fundamentally it was similar. In October 1977, within a
resounding core outburst of light and a core shaking the Voice
told me, "Your word is My Word, Justice from a just one" (Rev
of Arès xxxi/10) and confirmed my appointment as a prophet
(35/9, xxxvii/2), but anyone can realize that it too
ascertained that humanity is inseparable from God broadly
speaking. The human being is one whenever he or she is one
with God (xxiv/1). Man and his destiny or future are not
what science (a new religion with dogmata) deems them to be.
The Revelation of Arès implicitly reminds us that man
definitely issues from God, but that his creation is fraught with
unknown factors. Particularly, why was he created in the flesh of
a thinking animal? And if not, has sin coated man with flesh,
though he was left free to do good or evil (10/10)?
There is another implicit obvious fact in The Revelation of
Arès: God has created man, but has left him free to be what
he wants to be. That is, God does not make man. Just look at Adam
who lives his life in the way he chooses (2/1-5, vii/9).
It is man that makes man, and that makes what and whom he calls
God, the God of religion — God when rejected by an atheist is God
even so, whether he calls him materialism, positivism, scientism
or otherwise —. There are a vast number of Gods everywhere and all
the time. Accordingly, what and who is the Father that
one can sense in the real Christianity of the Sermon on the
Mount (Matthew ch. 5 to 7), the Eternal in the image
and likeness forgotten, though plastered deep down inside
every human being (Genesis 1/26)? He is both Life
(Rev of Arès 24/5) and my life. Actually ineffable.
In any case, one thing is certain: I have ceased to believe in God
as the king and judge of Judaism, Church Christianity, Islam, and
so on. Now I am aware that my Father is as close to me as the slap
he gave me in the face before he withdrew from the Theophany Scene
(Rev of Arès, ed. 1995, p.439, line 37). I know hardly anything
about him, except that he speaks, and that he may be both
boundless (xxii/12) and very little (ii/21) at
the same time, but I particularly know that He and me are but one,
and that we together are capable of changing the world (28/7)
into Good, je sais qu'il est la Vie que je
dois retrouver (24/5). I know that He is Life,
that I have to recover (24/5)
Man is the craftsman of himself, so he is the craftsman of the
powers, whether good or evil, he has over himself by extension; he
thus is the prisoner of himself, imprisoned by and within his own
powers. Hence the confined, the captives of themselves should in
large crowds suddenly come out towards Good, they should
run towards the Liberator that came down to Arès to show them the
escape passageway: penitence. Well, no, this is not what
happens. I therefore can no more believe in God as the maker of
destinies, because he leaves man free to choose his
destiny, and I for the same reason can no more believe in God as
the sovereign independent of man, which is the belief teached by
Islam for instance. I believe that the principled difference
between God and man is imperceptible, and that both of them are
absolute, and that both of them may well constitute the same
Entity only in much different forms and sizes. There is something
true in the atheists' claim, "Man has made up God," although God
exists despite that claim. The real issue of humanity is asserted
The lineage from Adam (Rev of Arès 2/1-5, vii/1-16) has
never forgotten that there exists a Principle of Life(24/5,
25/3, 38/5), but the incrimental dimming of their
capability of transcendence has made them humanize, earthenize Life
and attach many pontificating names to him: Eternal, Lord,
King, Judge... These names I too utter here and there to this day
by cultural mania. God in the singular or the plural, basis or
bases of a lot of religions. Actually, Life, which God
calls himself in The Revelation ofArès, spreads
from the infinite spaces of the Universe, the Father
(12/4) of which he is, to the minutest cell of my flesh.
God is the rotproof absolute cloth, that all including us is
wrapped in. But the Father speaks. He can speak, as he is the
Father of all, of the limitless Universe as well as the
spark in a firefly, of distance as well as thought, which are
invisible and intangible. So man, whom sin had
stupified, has humanized "the given Ungiveable one, the Speaking
one" (my exordium on the Theophanies spot), but The
Revelation of Arès in a resolutely opposite movement has
been back to earth to attempt to redivinize man, the only free
(Rev of Arès 10/10) creature in the whole Creation, because
he is the Child (13/5). The Revelation of Arès does not
introduce a new spirituality; it prompts man's instinctual
spirituality to take a quantum leap towards the True (Rev of
Arès xxxiv/1-4, xxviii/21) or Core of Cores (xxxiv/6),
it exposes the backward forms still in infancy of the countless
religions, of the supernaturalizing awareness still too much weak
and unable to get faith out of an impregnable rusticity sometimes
artisti, sometimes oppressive and bullying. The Revelation of
Arès introduces no apostate or dissenting ideas (35/11),
as it reminds that salvation does not come from beliefs,
but from Good; it fits into a long-standing string of
researches ever since very ancient times. Hence, it does lead to a
dogma, a theology (16/12, 35/12), a structure, a leader
(16/1); it is just a great Wind of liberation and
simplification, because Life is very simple.
That simplicity is such as its sublimeness cannot be expressed by
man's language, which is inadequate, incapable of expressing it. The
Revelation of Arès would have been able to take our hands,
just as a beloved man takes the beloved woman's hand and so convey
a Beauty (Rev of Arès 12/3) too intense to be
expressible. But this is impossible nowadays. Therefore, I can
only try to explain imperfectly with words that we have to go back
to the Source.
God, the Creator, the Father, the
Until God had spoken to me I thought I was well aware of what and
who he is. Now that he has manifested to me, I do not know
anymore. God at times calls himself Life in The
Revelation of Arès. The word Life is the key to
Truth, which is that the world has to change
(Rev of Arès 28/7), has to go back to God... or has to be
God again? I see God as Life that has never
begun and will never end, Sanctity, Power and Light (14/4),
He is the Life of which I am made as long as my fleeting
flesh lasts (I'm only 90, a spark of time on an Universal
scale), I am a very brief carnal segment of Life, but I
cannot be removed from the infinite Core of Life,
For this reason I am the tre with an evergreen top (xvi/13).
For this reason my life has never begun and will never end. As I
am his image and likeness (Genesis 1/26) God is inside me,
in other words I am something of God, but Gos is also spread all
over the infinite Universe. The mortal who claims that he knows
whar and whom God is very foolhardy.
Salvation, the beyond.
No paradise, no hell ; these words do not appear in The
Revelation of Arès. No garden in bloom and no boiler
forecast in the beyond by the religious imagination. There is just
the infinite Sea of the limitless Heights
(Rev of Arès 18/4, 20/4). The specters' gloom
(16/15) is just lifeless frozen emptiness. Only
the soul (4/5-8, 17/4, etc.), which achieved Good
has created, survives and flies away; the rest of
humanity is a mere nothing heavy and colorless, if somewhat
describable. The soul returns to infinite Life, in which
"nothing is lost, nothing is created, everything is transformed"
"I believe in life after dath, simply because energy cannot die
out, energy moves, is transformed, never stops" (Albert Einstein). My Mouth, says the Father, is the room of the
brother when he is dead. The Brother eats My Touth (Rev of Arès
Man will feed himself on the Tooth, that is, the Eternity
of the Father. It is obvious that man will survive death. The real
In which form? In the form of the soul (Rev of
Arès 17/4), that The Revelation calls Arès
calls the real body (17/3), the soul which is
generated (or made avtive?) by penitence (17/7). And the
others, those who are not penitent? They survive as specters
(4/6-7, 16/15-17, 31/2-12, etc.); thet
are no ghosts, but lifeless forms (frozen). This is all
we are aware of.
Where? On this point we used to know very little before the
chapter VI of The Revelation of Arès, before I was
propelled into the Universe or to the stars, as I happen
to say with a smile. Paradise and Hell as concepts are not known
in The Revelation of Arès. Man has always inclined
towards a view of his death as a transfer of his consciousness,
senses, social life to places similar to places of Earth, but the
situation is quite different.
How? The soul is blown away and due to our very limited
brain we as long as terrestrial cannot imagine what consciousness
turns to be when we are brainless and what we can perceive when
eyeless, earless, touchless.
Does the invisible give shelter to lives other than Life
and souls? The Revelation of Arès mentions legions of angels
or saints (Rev of Arès 29/6, 31/6, 37/7). It too
mentions an angel in charge of assisting me: Aggela
(xxxi/13). On the eve of the second Theophany, October 8,
1977, a supernatural being, whom I thought was an angel,
spoke to me on the Arès beach. Was it Aggela? In short,
I have detected several extra-terrestrial lives around me. We are
never lonesome even when we think we are. There is definitely a
fauna of invisible beings likely to act in conjunction with
humanity. But what can we know about them in detail? Not much.
The Arès Pilgrimss
Those who follow me in every respect.
The Arès pilgrims
Those who follow me more or less.
In the normal course of faith believing never
means knowing, believing means supposing; believing is forever
believing in the unproven.
Some people may well tell me, "But you have seen Jesus and
listened to him en 1974 and the Father in 1977. You know,
therefore." What do I know, actually? All I know is that they can
be apparent, sonorous, tactile, there is no question about that,
but whatever they told me and made me experience I can only
believe in, because they spoke me about things that are realities
to them, but not or not yet to me, and what they made me
experience: the abode of the specters (Rev of Arès 17/1)
or my flight through the l'Universe (vi/1-5), I cannot
repeat. Those experiences dwell inside me as outright memories,
but nothing else.
A question arises suddenly, then: What is the unproven? Even
though I know little, that little is not bound to be non-proven to
me. What I witnessed at Arès caused a feeling within me; the
feeling has taken shape of a wager, just as there has been
Pascal's wager one day ("Thoughts" Lafuma 418, Brunschvicg 233),
something like an attestation. It is the same to my brothers and
sisters of the small remnant; they follow me, because
they trust me, they trust my memory and my feeling. they have
accepted that which I believe in and they believe in it. For the
time being, we have no means to improve that situation. I can only
believe and be believed. Until now belief is a solution, which is
not absolute, but honorable.
In the world no-one can know anything absolutety. All is known
relatively. Einstein and others have demonstrated it. So those who
from time immemorial have considered their ideas as ideas to
impose are worrying evilmongers.
Therefore, all of men are wrong in the absolute, although there
are inevitably a few relative pieces of truth in what they
advocate. For the time being, incurable error maniacs are those
who spend a lifetime considering themselves as thought champions
and trying to convince, be right and rule. These error
maniacs can grow out of reason to madness. When one ends up
looking for supporters, one goes out of real life completely, one
leads out of one's way to Life, one has nothing
but an impression of ruling; a sort of failing that has never
effected me. There is no merit in that. I simply lack ambition
thanks to the Father. I lament over the world, because it has
turned into an inextricable confusion of antagonistic concepts and
it is unable to realize that the Sermon on the Mount is
the only wise line of conduct.
Every day, in the spirit of saving money, I use a copy of The
Revelation of Arès, edition 2009, which has been copiously
annotated by some anonymous critic, a pitiless opponent of that
Holy Word, before finally landing on my desk, one way or another.
Obviously, I do not use the countless negative scribblings. I use
the printed Word only, but from time to time I come across those
furious dreadful penciled notes. Ubris shoots out suddenly then ;
the annotater had a very high self-esteem. He could not think,
because he in advance was one with his destructive hostility ;
this is the reason why the world is hellish. We are apostles
against that sort of hell, but commonly too weak ones unable to
tame the enraged. Therefore, when that annotater strongly adverse
to the Father of the Truth dies, what will he turn into?
None knows who is saved and who is not (Rev of Arès 11/3), but
he might well turn into a miserable specter (16/17), because
man cannot but carry into death what he was when he was alive; so
the killer is killed, the denier denied, the robber robbed, the
lier his own lie, his own antiphrasis. This is why specters
are nothing, as I have seen it (17/1). What a
favor, as it is, when one becomes nothing after one was malicious,
full of hatred! Moreover, when the culminating Light
comes over us on the Father's Day (31/8), Mercy will be
likely to crown that Day (31/12) gloriously. And finally
I believe in the Victory (26/8) of Love. All
men are different, whether good or wicked, gentle or harsh,
brilliant or stupid, because chance is the main property of Evil,
so men's mortal coils — theirs "pipes" — are different, heavily tainted
(2/12) at birth, but once it is freed from that bloody
burden, every life will join Life. Finally, I believe in
the universal Happiness in the end, if our mission of penitence
ends up rebuilding the human being. This is why every Arès
P(p)ilgrim is an apostle.
Last year, a new prayer hall
was built south of the narthex. It is an extension to the
historic House of the Saint's Word praying hall ; its area
has virtually doubled. A new side bell tower doubles the old
one, the weight and bell swinging of which had weakened the
northern wall, which requires strengthening works, but the
new side bell tower is not yet usable,
because the new bells are out of tune.
Some finishing is still to be made.
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 just 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, 90 years old on July
11 2019, 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.
Old Greek anarkia means "without any leader"
(Dictionary by A. Bailly). From anarkia the word anarchy has
derived = refusal to be ruled in any way how. As the word
anarchy, however, has named political, fierce, sometimes murderous
movements, while we aim at a spiritual achievement, I prefer to
call it anarkia.
Revelation of Arès says: You shall not be a leader
for anybody (16/1), You shall not captain anybody (36/19).
With these words the Father reminds us of the state of anarkia
He gave His Children, the human beings when He
created them, and he has ceaselessly recalled them to have to
Anarkia may recur, but it is a very difficult scheme, because
it affects the sort of society Adam (Rev of Arès 2/1-5) wanted
to set up: masses of ruled people subjected by the winds of a
Can human beings be absolutely free (Rev of Arès 10/10)
again, not be subjected to any ruler (16/1) or law
(27/8, xix/24) after they have lived for millennia (at
the very best) in freedom reduced by dominators even
in democracies? The prospect of that revival explains why The
Revelation of Arès is dismissed by powers, who think or
claim that it is foolish to plan a comeback to an intelligent
world for the basic humans chained to the wall of the cave
that Plato made famous in "The Republic".
But human beings unknowingly have the tool to break their
chain: love. Anarkia, which is a component of Good,
will be reborn through love.
Anarkia is not anarchism. Although anarchism is seldom mentioned in political speeches
and by media, as if it had disappeared, anarchism continues to
apply to many situations, albeit endlessly conquered, because it
is nothing but the unlimited agony of anarkia ever since Adam's
days. There will not be much of a future for anarchism, because it
is incomplete by being forever looking for social, ethical,
material freedom instead of the absolute bloom of the soul,
therefore of love or Good.
It is not anarchism, but anarkia that we will
bring to life for the sole reason that we are doing penitence
(Rev of Arès 30/11) by reviving love,forgiveness,
peace, spiritual intelligence freed from
prejudices. Anarkia or the leaderless
world (16/1) is in sync with the resurrectional plan of love
of the neighbor.
In History there has been a wide spectrum of anarchism. Today we
can see it for instance in the bulky nature of alterglobalization,
the violent Black Blocks, the gentle Pink Blocks, the scary
Revolutionary Clowns and others like the good old Anarchic
Federation. There is not much of a future for all of them.
Anarkia issues from the soul, but not from the mind.
Anarkia is quite different from anarchism. Just as love will,
it will conquer the terrible harmfulness of ego for the simple
irresistible reason that ego is the only place into which man
living under the iron rule of powers and their law can hide away
from them, cut himself off from them, and because powers, once
they have faded, ego as the current shelter of man will disappear
and man's heart will open.
Anarchism in a lot of forms has striven to build a free society
which could have been classless, unpatriotic, borderless. It
has striven to put up freedom, equality and security between all
people without any law, power, police, judges or prisons. But it
has rarely, shortly and only locally succeeded in doing so,
because its purpose has been but social, ethical and material and
unable to overcome the disproportion between the forces, as the
powers' force has always been higher. Anarchism has forgotten
about the strength of the spiritual, which is part to man.
It is wrong to think that anarchism is just just good at monkeying
wrench and destoy; it has had strategies decided in participative,
consensual, egalitarian debates, but they have continually been
lacking in strength and just made sparks fly in unfinished actions
and failed to kindle the only Fire (Rev of Arès xLi/5-7)
likely to go. There is not much of a future for anarchism, whatever form it
may have. Penitence, anarkia therefore, cannot work well but in
small people units with no ruler or dominator, small
unitsthe public fonctions of which always revocable
non-political managers are put in charge. Now, such a principle is
only achieved if the links between men, which are currently knit
together by law, get knit together by love. The
community order which is hierarchical, policed, judicial,
calendared, etc., which modern people think as innate and
inevitable, is actually an ideology long grown unconscious and its
opposite, which is anarchism, is an ideology likewise, although it
has grown conscious because it has been constantly though vainly
in search of existence.
Anarkia is not ideological, but fundamental :
Anarkia is the natural way of societal life, that the Father
prompts us to recover, just as He prompts us to recover Life
(Rev of Arès 24/5). Through The Revelation of Arès
the Father reminds us of the crucial fact that we are creatures of
a particular kind, creatures that are cocreators of themselves
(the reminder of it has already been given by Genesis
1/26 : He made man in His image and likeness). He
prompts us to prefer out theocreated form to our anthropocreated
one, which is sinful and self-destructive, in other
words to bridge the divide between the Creator and the cocreators,
that is, bring down the devil(12/14) or get
rid of Adam's sinful world(2/1-5,
The rebirth of the Edenic world prior to Adam's Fall, the world
that has formally vanished, but has remained virtually alive deep
down inside man, will take time, but is achievable (Rev of
Arès 24/2). What we call civilisation exists only because
human beings are no more capable of meeting their real needs.
Freedom as well as beauty and eternity represent natural life and
as such as it will reappear on the Day when the Father stops
the star under our feet and the Light ceaselessly
covers everything and the universe jubilates (31/8-9),
but we can be drawn to it as of now.
In no small part modern life is just imagination. Human beings
live in castles in the air, are under illusions about lots of
things, the emptiness of which some people (for instance, the
Yellow Jackets) realize at times, cry it out, but are unheard. We
know that modernity is deluding, because people continue
undergoing time (Rev of Arès 12/6), worries, misfortune,
hunger, fear, diseases and death. Anarkia as a plan of penitence
will enable man to escape them; Just like love is,
anarkia is a path to the Hights, the way to time
when it stops (31/8), when man
(whether we or our offspring) flouts the
artificialities of so-called civilised life, when we satisfy our
quest for Happiness, when we set ourselves free from
the burden of what we call destiny.
Furthermore — to have to abridge my entry is irksome to me —
anarkia is not just about powers and law whether political or
religious. It is alike about saving humanity from other powers,
those of cultures which model man on them, technologies which
enslave him, many sufferings he cannot avoid. Anarkia is about man
reconciling with his mankind, which he has come to hate — hence
wars unremitting on earth, lawsuits (other forms of war),
miscellaneous wrongs — about man breaking off
ideologies, religions, psychosocial prospects, which have turned
into infirmities. It is about eliminating giving man complete
spiritual responsability in the magnificient community of the
created Universe. It is about eliminating the shameless
enthronement of powers like media stars, sport stars, fashions,
sentinel issues that monopolize micros, television cameras, media,
the litterature publicized in "book fairs" against the literature
that is swept under the carpet to make it invisible or almost
imperceptible. We can call power all that obscures the fact that
all human beings are in equality makers of the world of Good
that comes and the Father's equal Children.
Anarkia vanished long ago, but is there still a man on earth that
could stop looking for its ghost at random? There is a main
obstacle put on the way of anarkia like on the way of love:
Sin and the mistakes and shortcomings which result form it.
Anarkia like love calls for the defeat of sin.
In Dostoievski's days anarchists used to say that there were three
ways to prepare the change towards anarchism: 1. With undercover
men like jesuits, 2. Through propaganda, 3. Through
insubordination put into practice, but the three of them can be
used at the same time." They were unseccesful. Today anarchists
advocate, for instance, moves like "fluffy versus spiky", that is,
the violent agaisnt the nonviolent. So Black Blocks are the spiky
and Pink Blocks are the fluffy, but is there a noteworthy
difference between them and the powers they fight? They too are
unsuccessful, anyway. We Arès Pilgrims cannot pander to the
violence of the spiky or the helplesness of the fluffly. We
necessirily have to act in a different direction, to another form
of leaderless world, one that will be spiritual.
The endless vengeance (Rev of Arès
27/9) cycle has to be stopped, and the endless love
(7/5) cycle has to be started. Forgiveness is
the main bridge between both cycles.
People see the death penalty problem from many
points of view, but in the movie "Dead Man Walking", which I have
watched lately, I saw it from the most retrograde point of view,
that of love that refuses to give itself. Love
and forgiveness, however, is the key to the human
being's change and salvation. The movie
features the parents of the young that have been killed by the man
under sentence of death. They declare themselves Catholic, but
their attitude is clearly one of hatred and revenge.
"Dead Man Walking" is a movie about the failure of Church
"Christianity", because forgiving all offences, whatever, is the
very Core of love, the heart of real pure
Christianity, the base of the Sermon on the Moutain.
Forgiveness of offences is part and
parcel of love or Good. Consequently, it is an
ingredient of penitence, which is the sole way to
happiness and salvation, whether personal (30/11)
or global (28/7), says The Revelation of Arès.
Therefore, redemption does not depend on obedience to the demands
of a religion, but it depends on Good achieved (35/6).
It goes without saying that I mention The Revelation of Arès
over and over, but I never mention it like religions mention
their own sources, their Scriptures. I do not mention it to disarm
my brothers and sisters, make them docile shaking people, I want
to make them create their own destinies, follow close on the
Father's heels (Rev of Arès 2/12), instead, and thus make
them co-creators of the world and even the Universe,
because I am the Father's image and likeness (Genesis 1/26),
so I have a connection with the Universe. Within this framework, forgiveness
is existential in the most active and creative sense of the word.
A pilgrim (12/9) when making his ascent is conscious
that he is not confined to earthly life, which sin makes
a string of hardships, pains and sometimes follies, but he knows
that his life is short and like the rocky path where he
walks stumbling from the valley of sin up to the Heights
of the Day. While he climbs from life to Life
(24/5), every stumbling block he gets over is a
prejudice relinquished, a peace made, an offence forgiven.
It may be likely that the soul will come up against
other stumbling blocks during the time in the hereafter
awaiting the Day (31/8) when he will put his flesh
back on. On that Day each man will understand that what
he had formerly thought was detestable and punishable has been
nothing but life of sinful misery.
But the man busy working out his salvation, eternity,
may starting now feel earthly misery relative and short. The
prospect of salvation is given to all of human beings,
even evil-doers, at the low cost of penitence, which makes any
pious man light-hearted, and which is lighter than the yoke on
the neck of dominating rich people (Rev of Arès 28/25). So
any evil on earth is to be placed in perspective and may be
forgiven, because the aim is far beyond. It is not sin
that separates us from the Father, which is proved by the fact
that Jésus and the Father Himself spoke to me a sinner
in 1974 and 1977. We are sinners, but the Light is given
back and the paths (25/5) towards the Heights are shown
The polyvocal nature of forgiveness is well known. There is
trivial forgiveness: For instance, In the street car I say,
"Pardon!" to people I jostle against. There is crative
forgiveness. For instance, in days when we as a family used to
live isolated in Arès some people full of hatred might plague us
at times. If those "dispensers of real faith" had abducted one of
our daughters after school, and had threatened us that they were
likely to kill her if we refused to claim that The Revelation
of Arès was a canard, we Christiane and I has decided to
reply, "The Truth won't die if our daughter dies, and she will not
die either, because angels will take her in and bring her into Life.
We certainly would shout out our affliction, but we will
never fall into the trap of endless vengeance (Rev of
Arès 27/9). We will forgive you, because evil never
produces anything but woes, and because we hope that you'll find
the Light some day." We have to forgive any offence no matter what kind of offence.
Forgiving is neither forgetting nor giving oneself up to the bad.
Forgiving is giving any sinner, whether important or unimportant,
enough time to find serenity, which is the eye of the Light.
The return of Life on our planet depends on it.
YouGov is an international Internet-based
market research and data analytics firm, that gave some results of
its surveys in France on November 30, 2018, 83 percent of the
French people and on January 11, 2019, 74 percent of them found
the Yellow Vests collective action as vindicated. So there are a
lot of sympathizers with the Yellow Vests movement, which is a
social dissatisfaction movement with many sorts of claim. I see
fit to launch our rafts in that current.
Yellow Vests generally claim a better financial lot, reject
politicians as people unable to bring it about, and, as a
result, their claims stay political and restricted. This is
not a criticism, but we wish they could have less narrow
views, cast out the civilisation of systems, strive to change
their lives (Rev of Arès 30/11), raise humanity above
materialism and the eye-for-an-eye and a tooth-for-a-tooth
principle, make man free again, give him his beneficient
creative talents back. We Arès Pilgrims are in a quandary
about all that, because we are unpolitical and we listen
to the Sermon on the Mount: You cannot serve God and
Materialism (Mammon)... Life
is more than food...
However, we as brothers of the Yellow Vests cannot help but
act as if we would resort to Mammon, but
in such a way that we could some Day (Rev of Arès 31/8)
arrive at the ideal of Good by encouraging society
materially to go through the best gate liable to open onto the
ideal of Good: Reforming France to make it a lot of
small confederated sovereign regions, because putting into
practice Good (love, freedom, real democracy)
instead of law is especially feasible in small human units
where men know each other well.
Ever since the 19th century evolutionary
theories have considered all of peoples on earth as being on a
sole evolutionary path from individualism to state control, that
is, to the obedient mass nation under a sole political authority
and its law, a homogenization seen as inevitably global of
political institutions, legalism, economical infrastructures and
philosophical guidelines. This was stated as being the only
general blueprint likely to provid peace and happiness. Not at
all! Right now it is obvious that men have remained very different
from each other. An unconscious need for dignity, for one's
individuality, for freedom, which indeed is an instinctive
unformulated need, one which dares not be distinguished from the
ideas in fashion, and which puts on a yellow vest, and which
started from a protest against the overtaxing of fuel oils and
then has grown toward miscellaneous ethic philosophic outcries. No
more than it was in bygone days humane "to civilize the colonized
with rifles" (Camille Pelletan, member of Parliament 1881 to
1912), it is today humane to set people straight and control them
with law enforced on everybody "as a whole" as brother Eric D. has
written on a public poster.
It is implausible that the elected officials
with Jacobine, centralizing, legalistic plans turn alert to the
freed word of the Yellow Vests soon. The Yellow Vests are likely
to get crumbs to swell their daily bread, which is nice, but they
will get tired of it without further delay, because nothing
basically human can revive from a social movement which would stay
episodic and limited instead of growing lasting and extensive. An
exchange of views does not make sense as long as it happens
between a mankind "reflexive on itself", said Fenelon, and a
naturally inflexible power, even a revolutionary one, unless it
slowly gets a facelift and little by little softens a thought
stiffened like leather for a long time. The Cartesian "I think
therefore I am" has meaning only if the thinking is flexible,
Deafness is the consequence of politics when the elected officials
who challenge the Yellow Vests are convinced that they alone make
right choices and that Republican usages should always be
followed. The serious shortcomings in views and the jingle of
politicians, whether stupid or smart, whether imperious or kind,
have from time immemorial made their marks on the regulators'
speeches. Emmanuel Macron, a young man though, does not realize
that his feet are caught in the fossil strata, so he does nothing
but stands up for the job that he has been given by the
electoral system; he objurgates the Yellow Vests calling them
"forces of the world of old", which has no meaning. World of old
may mean defeated outdated world or mean a world very distant past
but recoverable. What Emmanuel Macron thinks is evil is good in
reality, a noble dignified ancientness, that of the fundamental
man wise, free, patient, who resurfaces. It all starts here, the
abyss ; no one can say who will ever fill it except well-advised
people like the Arès Pilgrims, who are aware that penitence,
the slow recovery of Good laid down by The
Revelation of Arès, can make the filling. Four
generations will not be enough (Rev of Arès 24/2),
The French give their opinions on the ISF (wealth tax),
unemployment benefits, secularism, migration policy, and so on,
which apparently makes them claim that people's intelligence is
better than the technocrats', but these points are just
circumstantial, they are not about the Core. What a lot
of them mean but do not tell, because it is inexpressible with
administrative words or even scientific words, is happiness.
Under their yellow vests they feel the unpronounceable natural
commotion, that even poets lack right words about, that which
parents and children, husband and wife, lovers feel depp down
inside while they hug each other. Oh dear, if you say it to them,
they protest, because it is a point of pride to seem rational. But
I tell you that intense life is what they are looking for. This is
why they bustle about parading, waving placards, even rioting here
and there. The Yellow Vest's problem is like that of the
politician to whom he or she is opposed, that is inability to find
the profound reality of the being. However, unlike the poltician
he or she gets restless, shouts, sometimes riots to unearth
something buried, that only his or her heart like a pickax can dig
out, and that powers and their police cannot or will not see.
Not only, as expected, the government, the major political parties
and trade unions, in other words those who fabricate the opinion
have already stacked the Yellow Vests with their men and distorted
the early complaint of the left-out, but anyway no controversy
about the referendum on the IC (socially aware initiative) and no
social demands or wage claims will solve the question of happiness.
because — as The Revelation of Arès says fundamentally —
the solution will never come from a legislative political
decision, but it will come from the penitence of every
individual concerned. In short, there are a lot of reasons why the
French that move forward and want to change their lives (Rev
of Arès 30/11) and the French that sit enthroned on law and
authority will never agree on that point, as long as it applies to
67 million inhabitants. We have to make France and later the world
burst into small confederated sovereignties. In Mr Macron's
election speeches there was a promise of "revolution" and most
importantly he chose that word as the title of his program book,
but he will never go as far as to transform the Republic into a
Confederation. The way to reach this aim will be a long one, then.
Four generations will not be enough (24/2).
You are to ask me : If the Yellow Vests movement is likely to fall
through, what's the point of following it? I answer, Because the
Creator, therefore our Assembly, offers the most
significant solution to gain happiness, even if it is a
straightforward process. So for the time being mingling with
the Yellow Vests helps us to get a little known, as we are great
unknown people, and to do our bit in a movement that has sprung up
from the depths of the human element. We are going to make a
little progress then. We are the engine that will tow the world
out of sin and make it leave the tunnel, come to the Light,
but the track is very long. We are still in the tunnel darkness
and a bit of an advance will be particularly helpful. It is
necessary to start providing incentives to love and freedom,
and also spreading the idea of making France burst into small
sovereignties like the Cantons of the Helvetian Confederation. The
time of these ideas will slowly come. Never forget that small
societies are the only area where some day popular life of penitence
is likely to be lived and happiness likely to be
recovered in whole mankind.
January 15, 2019 (204US)
Hop-o'-My-Thumb's small pebbles
Today 45th anniversary of Jesus's
Appearance at Arès and Sister Christiane's 74th birthday.
Having said this,
The Father makes Himself clear like Hop-o'-My-Thumb
marks out his trail with small pebbles. Who sees them? We think that Jesus has only to appear and speak,
then the Father has only to make Himself clear, and out with
all the old bees in bonnets! "Of course not,
of course not!" This age's eyes are billions of ogres' eyes which can't see
Hop-o'-My-Thumb's small pebbles. Ideas have stayed stuck to
clichés just as one is fated to get lost in a deep forest.
"We do not have any dogma or leader, or law, or
compulsory prayer, each of us loves, forgives,
is free from all prejudices, so we don't belong in a
religion," you tell the chance fellow, and that is true. Now,
the fellow replies, "But don't you believe in God ? You do. You
are religious." You answer as a triumphant man, "No, we aren't
compelled to believe in God (Rev of Arès 28/12)."
Never mind! You bright people! It will happen some day
when the chance fellow asks us something like, "How has The
Revelation of Arès arisen?" and we will have to reply,
"In a supernatural event." So the fellow will tell you aloud,
"That's it ! You belong in a religion!"
The True and Life are
like Hop-o'-My-Thumb's small pebbles imperceptible to common
Our expectations are shortened to a religion, because we deny that
the Invisible be empty, the Infinite be narrow, love of the
neighbor be forgotten, and we bring about replies to
metaphysical nihilism, and because all that has stayed hopelessly
thick religious ideas to the common street people.
We as apostles will speak of changing from evil to good
through love, forgiveness, peace, intelligence
kindheartened and free from all prejudices, but
the listeners sooner or later feel us telling something from some
nonmaterialistic Spirit or Breath, so our
goose is cooked like meat in the old nice casserole where religion
like the same boiled beef in onion sauve has simmered ever since
the olden days. How can we at the time explain thet someone can
believe but not be religious, pray but not be sanctimonious, be
linked with the Maker but not be mystical, assure of life after
death but not be a religious nut? This is not possible now, but
time will come when it is. For the time being we are virtually
rejected like pigs by our Jewish or Muslim brethen.
And yet we no longer want religion and the behaviors that
are modelled on it. Because religion, whatever, is a system of
dogma(ta), law(s), contraints(s), habit(s), prejudices, culture,
sometimes hierarchy; it breaks off the continuous creation and
progress of oneself, which are peculiar to human beings, who are
the Creator's images and likenesses (Genesis 1/26).
From these fetters The Revelation of Arès sets us
free. To us praying is as natural as thinking, loving
our neighbors as natural as loving sun's warmth or
light, dying as natural as going to Life.
The brief earthly existence is the springboard, which is short :
a few decades of flesh, towards Life (Rev of Arès 24/5).
The flesh is just a stage of birth. Each human being is born a
caterpillar in the mother's womb, and then turns into a cocoon —
his or her earthly life — in which God or the Father-Mother, or
Life, or the Whole, sets one of Its Atoms maturing. He
or she as an ethereal monarch will fly away to Life,
the Infinite, through the gate, which people commonly call
death and we call passage, release. None of religion, but Life, that's
The world is a narrow shell, where language vocabulary is stunted,
very poor, man's horizon is minute, the idea register ridiculously
small, the heaven is seen in cramped conditions by man's eye and
given a capital H to make it sacred. A wretched illusion. The
Mother-Father actually is as natural as grass in fields. How can
man forego the restriction due to poor Adam's concepts?
Possibly, for instance, by transcending religion, saying,
"Religion? We are much more than religion. The small pebbles that
the Father by revealing The Revelation of Arès has
slipped into out pockets to mark out our paths lead us
much farther, to Life, because Life has never
begun and will never end, so we are just a short blood development
of that Life. Possibly by replying, "Religion? No. It's outdated. We do not
see God on one hand and human beings on another hand. To us God
and human beings are as one. We spread Jesus' teaching,
which was that the world should turn into the homeland of love
combined with Love, That binds all that is in It
together. A man exists in his heart and head, but not in
registers, on papers, diplomas, titles, tombstones."
We are in no doubts as to other means to make love
prevail over religion.
The Revelation ofArès, the
Voice from Heaven, tells us to recover Life (24/5),
but not religion.
Novembre 17, 2018 (202US)
None of religion, but Life
legalistic society of ours hates the uncategorizable. It
imperiously puts us Arès Pilgrims on the religion register,
because it puts there any society prone to consider painful
mortal life as passing, which claims that man belongs to
immortal Life, to which he will go or return, and
the members of which escape the immediate world's prospects
through thought and prayer.
What sort of register could you put Noah and
Abraham's faith in? None. They did not abide by any system
organized with dogmas and rules. God spoke to them and they lived
in accordance with Him. So are we living with The Revelation
Why has Spinoza been put in the atheist register instead? He was
not an atheist ; he was an uncategorizable one. Also
uncategorizable are the human beings, who are many more than we
think they are and speechless with a scare or fear of the judgment
of others, but privately free (Rev of Arès 10/10) just
as we are and thereby claim, just as the Maker claims, that man
has been created to enjoy Life with no power or law over
The passage to absolute spiritual freedom, that Jesus used to
preach and The Revelation of Arès preaches, will stay unachieved
as long as penitent men sufficient in number fail to recover
Life (Rev of Arès 24/5), full autonomy on the basis of love,
but not of law, in unanimous generosity in soul : the polone
(xxxix/12-13). The class of men, that will be their old
selves again like the nimble colt free from... all those who
benefit from breaking it in and hitching it up (10/10), is
that who will counterbalance the big weight of the impenitent
(13/4, 27/7). The necessary counterbalance is called penitence
in The Revelation of Arès; it is made of love,
forgiveness, peace, intelligence free from all prejudices.
All in all, the counterbalance is the Sermon on the Mount
(Matthew ch.5 to 7) once it is achieved (35/6).
A religion (cult, denomination and so on),
whatever, has specificities, which The Revelation of Arès
and the Arès Pilgrims have not. Not only The Revelation of
Arès, which could be called The Breath sent back in
Arès, and its prophet do not found any religion,
but also they set man free from religion, just as
Bouddah, Jesus and other witnesses to the Breath have
set men free from religion continuously. We have to recover
free (Rev of Arès 10/10) absolute Life
We have faith, but we do not have religion. We
freely love pious actions : faith, penitence,
apostolate, prayer ; none of them is compulsory.
We as mirrors of the Father's Love love.
To be straining after Life is our only logical action to
To be! It is not what man believes in, but what man does which
saves man from the darkness into which man has forever plunged.
Religions are systems, which have robbed faith of its prime
movers, in order to concoct their dogmata, law, rules,
cultures, and make people fear them. They are the opposite of
absolute freedom (Rev of Arès 10/10) mirrored in man by
the Sanctity, the Power and the Light
(12/4), which are sublimely free, as they belong
to God who created man as his Image and Likeness,free
beings (Genesis 1/26-27). Each religion promises its
faithful Mercy, but Mercy anyhow is shown by
God even to unbelievers. What's more, religion never changes
man, because only man can change himself (30/11). Now,
this is the real problem: Truth is that the world has to
It is likely that religion, whether a Jewish,
or Christian, or Muslim one or some other one, which all are
expert in reinterpretation, will set up on The Revelation of
Arès, but it is precisely why the Father asks me to gather
together against the religious crucher a unbreakable nucleus of
pure Arès Pilgrims, the small remnant (Rev of Arès 24/1).
The small remnant is the spearhead of penitence,
which will remove religion and its dogmata supposed to give
salvation by the very fact of believing in them and abiding by its
rules. The small remnant will teach that there is no
kinship to the Father but conscience when it recovers its image
and likeness with Him through penitence. Only love
revives Life deep down in the loving and in
the loved, Life that no language, whatever, can
Here is my reply to Brother Alain Le B. in the #201 comments page
of my blog. It written in one go tells with other words that we
are not the heralds of religion, but the heralds of Life :
Nothing is compulsory in our typical
spiritual customs; nothing but requirement of conscience. So
the Pilgrimage is not obligatory. The Father tells me, Call
on the brothers and brothers, 'Come and take the Fire!' (Rev
of Arès xLi/7), but He does not add,
"And those who will not come are to be punished." He says
only, Call on! The brother comes or does not come ;
the brother is not obliged. It is just a requirement of his
conscience and he is saved if he quite simply is a man of Good,
a penitent, which is not legal either, but just
What means being reasonable? Just this: If I'm hungry, I eat,
or if I don't eat I end up dying of hunger. That's all. This
is why you are the first servant of our Pilgrimage, on which
nobody is obliged to go, and which derives from The
Revelation of Arès's logic, which we follow
consciously. This is why I am keen on making my own
pilgrimage, being in Arès day after day from June 21 to August
15. I might as well not making it.
To me following The Revelation of Arès's reasoning
makes sense. To you too, obviously. so that I am happy to see
you as the first servant of the Pilgrimage year after year and
I think, "Alain could be away from Arès. I could be away from
Arès. We wouldn't be lost sheep for all that. My conscience is
a God, which acts the way it wants to like God does; his
conscience is also a God, Who acts the way He wants to. Our
participations to Arès's Pilgrimage are gratuitous. If we
would not be there to take the Fire, we would be
saved as well, since we are penitent, and the
Salvation would be gratuitous.
Each human is a God if he or she is a being of Good
like God, which is all that logically results from the Word of
Arès. This is why we do not know how each human's conscience
is, just a we do not know where God is. He is the Whole of Good
and He is everywhere ; the conscience is the whole of good
and it is everywhere. So that we are by no means a religion,
Faith is a hard task of Good, which conscience
imposes upon each man or woman. This is the reason why no
complete depiction of Good is ever found in the
Word. The Sermon on the Mount describes a few
actions of Good, but any reader feels well just as
he feels God that it could be ended by "ad libitum", that
is, in accordance with all possible wishes or with no
limit, provided Good is the aim. Good
cannot be a religion, because Good as considered by a given
conscience generally looks like Good as considered
by another conscience, but is never really the same. Is there
any thermometer, barometer or manometer likely to measure love,
forgiveness, peace? No. It is nevertheless true that love,
forgiveness, peace can be found anywhere and God asks
us to change the world (Rev of Arès 28/7) in order
that people can find them everywhere. My conscience sees Good
as a necessity, but, my brother, your conscience sees Good
as a different necessity, even though these necessities are
kin.Necessities are different between men. If they
were not so, there would be no trace of faith; there would be
Sabbath is a rest, which the Eternal fierily advises men to
observe and our Jewish brother observe it from Friday night to
Saturday night strictly, because it is the law to them. But
why on Saturday ? Why not on Monday, Tuesday, Wednesday, etc?
Why not once a month, once a year, according to the various
ways time is indicated or measured on earth? We too
observe the sabbath, but each of us according to his or her time.
The Beauty (12/3) of the sabbath lies in the fact
that it is free (10/10). Our Jewish brothers have a
religion. We don't have any. We have Life.
The definition of Good requires the perpetual
redefinition of Good, which is the very nature of
God, but we never know where God is, so Good has
myriad forms everywhere. A religion has definite forms. We
instead have only Good with myriad forms like Life,
Of course, we have to change the world really.
a churchman I used to think I had God living in front of the
faithful by means of the creed, the prayers and
troparions, the right signs of the cross, attitudes and
gestures, the bread and wine consumption, in short by
respecting dogmata and tradition absolutely, just as a colonel
thinks he provides the nation with security by making soldiers
obey without the slightest hesitation and getting them
And then it turned out that an event I had never excepted came
: Jesus and his Message en 1974, God and his Message in 1977.
The Revelation of Arès! All I had believed in went up
in smoke. I had ceased to know Who God is, What God is. I
found out that He was not the supreme king, judge and
master of fate, but the too much loving Father
(Rev of Arès 12/7), the prodigious Breath,
Which is all and everywhere from my branchioles to the
immeasurable infinite, the unthinkable link between Sanctity,
Power and Light, the absolute Outspread one
from my nails to the Whole, to Life, whose
image and likeness I had been from the day of my
birth. I was suddenly aware that there was not Him on
high and me here below, the tiny worm (Rev of Arès 2/10),
but that I was a fragment indissociable from his creative Strength,
and that I mastered my destiny just as He masters His. Hence
the great problem still unsolved.
with a passion launched into the prophethood, that Jesus
acting in the Name of God had asked me to take on so as to
solve the great problem.
I did not take a long time to realize that the believers who
followed me were much more thirsty for protection and/or
mystical epic than anxious to become the co-creators of a
world which was spiritually uncompleted; they were likely to
fall prey to my passion and make me a venerated icon. As I was
responsible for their freedom, because no one is a good penitent,
as long as he or she is not absolutely free(Rev of Arès
10/10), I turned totally humble so that I might
hang over none of my brothers and sisters' consciences and
leave each of them in control of itself.
Then my brothers and sisters began really living God
out, because God is not conceived by the senses, or reason, or
feelings. God is Life ineffable, imperceptible
though compelling, when petinence awakes
It, that spreads out (Rev of Arès ii/4) without a
break from the least atom in the depths of man to the infinity
of the Universe. He really is beyond all that
is told about Him (Quran 6/100)/ He is Life, That we have to find again
(Rév of Arès 24/5).
Men of religion have invented many means to
make God present. In order to fill the gap digged by Adam (Rev
of Arès 2/1-5, vii/1-5) between the Creator's Hand
(31/5, 32/2, ii/2, iv/1, vii/3... mentioned 54 times) and
man's hand(mentioned about 90 times in The Rev of
Arès) religions have devised among others churches,
synagogues, mosques, prayers, songs, pilgrimages, fasts, so that
man may conjecture the Unseen one, the great Missing one.
Actually, religion brings about nothing more than a transfer of
attachment, just as for instance people visit graves to mourn for
father or mother or you are stirred watching Sister Blanche in
"Dialogue of the Carmelites". It was the way I as a churchman had
thought I was close to God. After 1977 I found out that He was Sanctity,
Light and Might (Rev of Arès 12/4), the unlocatable
evanescent Totally Other, of Whom my most minute cell and the
smallest bit of my mind as well as the limitless cosmos were made
up. This is an existential bend difficult to negociate. You have
to negociate it out of absolute humility, which alone enables you
to grasp the situation clearly.
The secret of spiritual happiness: Never ask yourself questions
about God. Whenever I pray, I do not know whether He listens to
me, but I kow that He is within me too, in my corpuscles, my
atoms, so I am sort of admitting being heard by Him, as I can hear
You have to dispel ecstatic faith, whatever, from you. Ecstasy is
impossible in the presence of the invisible God spread
to infiniteness, the Great Unobtrusive one, the nearly Silent one,
who speaks about once in a millennium.
Just get attached to God as long as you live bodily, because you
are also His image and likeness (Genesis 1/26), even
though He is the ideal transfiguring Life (Rev of
Arès 24/5). The link between us and God is emotional,
albeit He is forever escaping from us. Life and Love
are invisible, but actual. Think that by night you can see the
Whole which He has been forever creating, whenever you look up : On
the day the sun is scattered like poppy feathers I (God) keep on
running and making a thousand new suns (xxii/12).
God does not make my destiny. I make my destiny, but
simultaneously I make somewhat of His Destiny.